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Revolutionary Trilogy); Eutaw, Scout; Forayers; Woodcraft, (1775–1783); Wigwam and Cabin (a collection of short stories).

Some of his poems are well worth reading, especially the legends of Indian and Colonial life; and the Spirits’ songs in “ Atalantis ” are very dainty and musical.

He was the friend and helper of his younger fellow-workers in literature, among whom were notably Paul Hamilton Hayne and Henry Timrod. At his country home “Woodlands” and in Charleston, he dispensed a generous and delightful hospitality and made welcome his many friends from North, South, and West. The last few years of his life were darkened by distress and poverty, in common with his brethren all over the South; and his heroic struggle against them reminds us of that of Sir Walter Scott, though far more dire and pathetic.

A fine bust of him by Ward adorns the Battery in his native and much-loved city. See Life, by William P. Trent.



Martin Faber,

Count Julian. Book of My Lady.

Wigwam and Cabin. Guy Rivers.

Katharine Walton. Yemassee.

Golden Christmas. Partisan.

Forayers. Mellichampe.

Maroon, and other Tales. Richard Hurdis.

Utah. Palayo.

Woodcraft. Carl Werner and other Tales,

Marie de Bernière. Border Beagles.

Father Abbott. Confession, or the Blind Heart.

Scout, [first called Kinsmen.] Beauchampe, (sequel to Charlemont).

Charlemont. Helen Halsey.

Cassique of Kiawah, Castle Dismal.

Vasconselas, (tale of De Soto.]

POEMS, [2 volumes.) Atalantis.

Southern Passages and Pictures. Grouped Thoughts and Scattered Fancies. Areytos : Songs and Ballads of the South, Lays of the Palmetto.

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Upon the Poet's soul they flash forever,
In evening shades, these glimpses strange and sweet;
They fill his heart betimes,—they leave him never,
And haunt his steps with sounds of falling feet;
He walks beside a mystery night and day;
Still wanders where the sacred spring is hidden;
Yet, would he take the seal from the forbidden,
Then must he work and watch as well as pray!
How work? How watch? Beside him-in his way,-
Springs without check the flow'r by whose choice spell,-
More potent than “ herb moly,”—he can tell
Where the stream rises, and the waters play!-
Ah! spirits call'd avail not! On his eyes,
Sealed up with stubborn clay, the darkness lies.


(From Yemassee.) (Occonestoga, the degenerate son of the Yemassee chief Sanutee, has been condemned, for befriending the whites, to a fate worse than death. The totem of his tribe, an arrow branded upon the shoulder, is to be cut and burnt out by the executioner, Malatchie, and he is to be declared accursed from his tribe and from their paradise forever, “ a slave of Opitchi-Manneyto,” the evil spirit.]

Occonestoga's head sank in despair, as he beheld the unchanging look of stern resolve with which the unbending sire regarded him. For a moment he was unmanned; until a loud shout of derision from the crowd as they beheld the show of his weakness, came to the support of his pride. The Indian shrinks from humiliation, where he would not shrink from death ; and, as the shout reached his ears, he shouted back his defiance, raised his head loftily in air, and with the most perfect composure, commenced singing his song of death, the song of many victories.

“ Wherefore sings he his death-song?" was the cry from many voices,—“he is not to die ! ”

“Thou art the slave of Opitchi-Manneyto," cried Malatchie to the captive, “thou shalt sing no lie of thy victories in the ear of Yemassee. The slave of OpitchiManneyto has no triumph”—and the words of the song were effectually drowned, if not silenced, in the tremendous clamor which they raised about him. It was then that Malatchie claimed his victim--the doom had been already given, but the ceremony of expatriation and outlawry was yet to follow, and under the direction of the prophet, the various castes and classes of the nation prepared to take a final leave of one who could no longer be known among them. First of all came a band of young marriageable women, who, wheeling in a circle three times about him, sang together a wild apostrophe containing a bitter farewell, which nothing in our language could perfectly embody.

“Go,—thou hast no wife in Yemassee,-thou hast given no lodge to the daughter of Yemassee,—thou hast slain no meat for thy children. Thou hast no name—the women of Yemassee know thee no more. They know thee no more.”

And the final sentence was reverberated from the entire assembly, “They know thee no more, they know thee no more."

Then came a number of the ancient men,—the patriarchs of the nation, who surrounded him in circular mazes three several times, singing as they did so a hymn of like import,


6 Go-thou sittest not in the council of Yemassee-thou shalt not speak wisdom to the boy that comes. Thou hast no name in Yemassee—the fathers of Yemassee, they know thee no more."

And again the whole assembly cried out, as with one voice,“ They know thee no more, they know thee no more.”

These were followed by the young warriors, his old associates, who now, in a solemn band, approached him to go through a like performance. His eyes were shut as they came, his blood was chilled in his heart, and the articulated farewell of their wild chant failed seemingly to reach his ear. Nothing but the last sentence he heard

“Thou that wast a brother,

Thou art nothing now,
The young warriors of Yemassee,
They know thee no more.”

And the crowd cried with them, “ They know thee no more.

“Is no hatchet sharp for Occonestoga?” moaned forth the suffering savage. But his trials were only then begun. Enoree-Mattee now approached him with the words, with which, as the representative of the good Manneyto, he renounced him,—with which he denied him access to the In- .. dian heaven, and left him a slave and an outcast, a miserable wanderer amid the shadows and the swamps, and liable to all the doom and terrors which come with the service of Opitchi-Manneyto.

“Thou wast the child of Manneyto,”

sung the high priest in a solemn chant, and with a deeptoned voice that thrilled strangely amid the silence of the scene,

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