Project Gutenberg's The Book of Camp-Lore and Woodcraft, by Dan Beard This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Book of Camp-Lore and Woodcraft Author: Dan Beard Release Date: November 18, 2013 [EBook #44215] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK BOOK OF CAMP-LORE, WOODCRAFT *** Produced by Charlene Taylor and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.) cover Transcriber's Note: This cover has been created by the transcriber using the original plain cover and the title page. It is placed in the public domain. CAMP-LORE AND WOODCRAFT THE BOOK OF CAMP-LORE AND WOODCRAFT BY DAN BEARD FOUNDER OF THE FIRST BOY SCOUTS SOCIETY WITH 377 ILLUSTRATIONS BY THE AUTHOR emblem Garden City Publishing Co., Inc. Garden City New York COPYRIGHT, 1920, BY BEATRICE ALICE BEARD THE RIGHTS OF TRANSLATION ARE RESERVED PRINTED IN THE UNITED STATES OF AMERICA TO George Du Pont Pratt COMMISSIONER OF CONSERVATION, STATE OF NEW YORK SCOUT, SPORTSMAN AND OUTDOOR MAN FOREWORD TO THE SECOND EDITION Boys, if this foreword is too "highbrow" for your taste, skip it, but the author don't believe you will, and even if he has used some dictionary words he feels that you will forgive him after he tells you that he did so only because of the lack of time to think up more simple terms. What he wants to say is that. . . . Boyhood is a wonderful and invaluable asset to the nation, for in the breast of every boy there is a divine spark, materialists call it the "urge of youth," others call it the "Christ in man," the Quakers call it the "inner light," but all view it with interest and anxiety, the ignorant with fear and the wise with understanding sympathy, but also with a feeling akin to awe. Those of us who think we know boys, feel that this "inner light" illuminating their wonderful powers of imagination, is the compelling force culminating in the vigorous accomplishments of manhood. It is the force which sent Columbus voyaging over the unknown seas, which sent Captain Cook on his voyage around the world, the same force which carried Lindbergh in his frail airship across the Atlantic. Yes, it is the sublime force which has inspired physicians and laymen to cheerfully risk and sacrifice their lives in search of the cause of Yellow Fever, Anthrax, Hydrophobia and other communicable diseases . . . no, not for science but for HUMANITY! As a boy, the author dreamed of wonderful municipal playgrounds, of organizations giving the boys opportunity to camp in the open, of zoological and botanical gardens planned and adapted to the understanding of youth. His busy life as a civil engineer, surveyor, and work in the open gave him no opportunity to develop his dreams, but at the end of a five year tour of the United States and Canada, made over fifty years ago, he drifted into New York City and was shocked beyond expression by the almost total lack of breathing spaces for our boys, in the greatest of American cities. True, it then had Central Park; but fifty years ago Central Park was out among the goats, only to be reached by a long and tiresome horse car journey. This lamentable state of affairs caused the writer so much real pain and concern that he then and there inaugurated a personal crusade for the benefit of the boys, a crusade with the avowed object of winning for them the peoples' interest in the big outdoors. The most difficult part of his task was to convince the men of the swivel chairs that boys' leisure should be spent in the open; that the blue sky is the only proper roof for a normal boy's playground; also that the open spaces are the places where God intended young people to live, work and play. No great crusade, no great movement of any kind is one man's work, nevertheless, every successful movement must have one enthusiast in the front rank, one who knows the trail and comprehensively envisions the objective —objectum quod complexum. Others may and will join him, and occasionally spurt ahead of the leader, like the hare in the fable, but the enthusiast keeps right on just the same. [i] [ii] Pray do not understand by this that the writer claims that he alone is responsible for this bloodless revolution. No, no, his propaganda work did however win for him the moral support of the editorial staff of St. Nicholas, Youth's Companion and Harpers. Later he was openly backed and encouraged by such distinguished sportsmen as President Roosevelt, his chief forester Governor Pinchot, and his Chief of Staff Major General Bell. While the stalwart men of the Camp Fire Club of America worked hand and glove with him, all similar organizations failed not in voicing their approval. Furthermore he was always helped by his loyal friends of the daily press. Many famous writers lent their influence, all working consciously or unconsciously to help the great cause of boyhood. The author only claims that, in all these fifty long years, he has never ceased to work for the boys, never wavered in his purpose, and now?—well, when he marched at the head of fifty thousand Scouts in the great muddy outdoor Scout camp at Birkenhead, England, he realized that his ephemeral air castles had settled down to a firm foundation upon Mother Earth. Yes, boys we have won a great victory for boyhood! We have won it by iteration and reiteration, in other words, by shouting outdoors, talking outdoors, picturing outdoors, singing outdoors and above all by writing about the outdoors, and constantly hammering on one subject and keeping one purpose always in view. By such means we have at last, not only interested the people of the United States in the open, but stampeded the whole world to the forests and the fields. So let us all join in singing the old Methodist hymn:— "Shout, shout, we are gaining ground, Glory, Hallelujah! The Devil's kingdom we'll put down, Glory, Hallelujah!" The Devil's kingdom in this case is the ill-ventilated school rooms, offices and courts. It is well to note that the work in this book was not done in the library, but either in the open itself or from notes and sketches made in the open. When telling how to build a cooking fire, for instance, the author preferred to make his diagrams from the fires built by himself or by his wilderness friends, than to trust to information derived from some other man's books. It is much easier to make pictures of impractical fires than to build them. The paste pot and scissors occupy no place of honor in our woodcraft series. So, Boys of the Open, throw aside your new rackets, your croquet mallets, and your boiled shirts—pull on your buckskin leggings, give a war whoop and be what God intended you should be; healthy wholesome boys. This great Republic belongs to you and so does this Book of Camp-Lore and Woodcraft. Dan Beard Suffern, New York, December first, 1930. FOREWORD Hidden in a drawer in the antique highboy, back of the moose head in my studio, there are specimens of Indian bead work, bits of buckskin, necklaces made of the teeth of animals, a stone calumet, my old hunting knife with its rawhide sheath and—carefully folded in oiled paper—is the jerked tenderloin of a grizzly bear! But that is not all; for more important still is a mysterious wooden flask containing the castor or the scentgland of a beaver, which is carefully rolled up in a bit of buckskin embroidered with mystic Indian signs. The flask was given to me as "big medicine" by Bow-arrow, the Chief of the Montinais Indians. Bow-arrow said— and I believe him—that when one inhales the odor of the castor from this medicine flask one's soul and body are then and forever afterwards permeated with a great and abiding love of the big outdoors. Also, when one eats of the mystic grizzly bear's flesh, one's body acquires the strength and courage of this great animal. During the initiation of the members of a Spartan band of my boys, known as the Buckskin Men, each candidate is given a thin slice of the grizzly bear meat and a whiff of the beaver castor. Of course, we know that people with unromantic and unimaginative minds will call this sentimentalism. We people of the outdoor tribes plead guilty to being sentimentalists; but we know from experience that old Bow-arrow was right, because we have ourselves eaten of the grizzly bear and smelled the castor of the beaver! While the writer cannot give each of his readers a taste of this coveted bear meat in material form, or a whiff of the beaver medicine, direct from the wooden flask made by the late Bow-arrow's own hands, still the author hopes that the magical qualities of this great medicine will enter into and form a part of the subject matter of this book, and through that medium inoculate the souls and bodies of his readers, purify them and rejuvenate them with a love of the World as God [iii] [iv] [v] [vi] Made It. DAN BEARD June, 1920 CONTENTS Chapter Page I.FIRE MAKING BY FRICTION 1 How to Make a Fire-board, Bow, Drill and Thimble. Indian Legend of the Source of Fire. Record Fire-makers. Rubbing-stick Outfit. Eskimo Thimble. Bow, Bow-string, Thimble, Fire-board, Fire- pan. Tinder, Charred Rags, Puff Balls. Fire-makers of the Balkan. Fire Without a Bow, Co-li-li, the Fire Saw. Fire Pumping of the Iroquois. Pyropneumatic Apparatus II.FIRE MAKING BY PERCUSSION 21 The White Man's Method, How to Use Flint and Steel. Where to Obtain the Flint and Steel. Chucknucks, Punk Boxes, Spunks and Matches. Real Lucifer Matches. Slow Match. How to Catch the Spark. Substitutes for Flint and Steel III.HOW TO BUILD A FIRE 33 How to Lay and Light a Fire. An Experience with Tenderfeet. Modern Fear of Doing Manual Labor. Matches. Fire-makers and Babylonians. The Palpitating Heart of the Camp. Gummy Fagots of the Pine. How to Make a Fire in Wet Weather. Backwoodsmen's Fire. The Necessity of Small Kindling Wood. Good Firewood. Advantage of Split Wood. Fire-dogs. How to Open a Knife. How to Whittle, How to Split a Stick with a Knife. Bonfires and Council Fires. Camp Meeting Torch Fires. Exploding Stones. Character in Fire. Slow Fires, Signal Fires and Smudges IV.HOW TO LAY A GOOD COOKING FIRE 53 A Personal Experience on Short Rations. The Most Primitive of Cooking Outfits. Camp Pot-hooks, the Gallow-crook, the Pot-claw, the Hake, the Gib, the Speygelia and the Saster. Telegraph Wire Cooking Implements, Wire Grid-iron, Skeleton Camp Stove. Cooking Fires, Fire-dogs, Roasting Fire-lay. Campfire Lay, Belmore Lay, Frying Fire Lay, Baking Fire Lay. The Aures Crane V.CAMP KITCHENS 79 Camp Pit-fires, Bean Holes. Cowboy Fire-hole. Chinook Cooking Fire-hole. Barbecue-pits. The Gold Digger's Oven. The Ferguson Camp Stove. The Adobe Oven. The Altar Campfire Place. Camp Kitchen for Hikers, Scouts, Explorers, Surveyors and Hunters. How to Cook Meat, Fish and Bread Without Pots, Pans or Stoves. Dressing Small Animals. How to Barbecue Large Animals VI.CAMP FOOD 101 How to Make Ash Cake, Pone, Corn Dodgers, Flapjacks, Johnny-cake, Biscuits and Doughgod. Making Dutch Ovens. Venison. Banquets in the Open. How to Cook Beaver Tail, Porcupines and Muskrats. Camp Stews, Brunswick Stews and Burgoos VII.PACKING HORSES 23 How to Make a Pack Horse of Your Own. How to Make an Aparejo. How to Make a Cincha. How to Make a Latigo. How to Throw a Diamond Hitch. How to Throw a Squaw Hitch. How to Hitch a Horse in Open Land Without Post, Tree or Stick or Stone. Use of Hobbles and How to Make Them. How the Travois is Made and Used. Buffalo Bill and General Miles. How to Throw Down a Saddle. How to Throw a Saddle on a Horse. How to Mount a Horse. How to Know a Western Horse VIII.THE USE OF DOGS. MAN PACKING 145 Hiking Dogs, Pack Dogs. How to Pack a Dog. How to Throw the Dog Hitch. How to Make Dog Travois. Dog as a Beast of Burden in Europe and Arctic America. Man Packing. Pack Rats. Don't Fight Your Pack. Portage Pack. Great Men Who Have Carried a Pack. Kinds of Packs. Alpine Rucksack. Origin of Broad Breast Straps. Make Your Own Outfits IX.PREPARING FOR CAMPING TRIP 165 [vii] [viii] Porters of the Portage. Old-time Indian Fighters and Wild Animals. Modern Stampede for the Open. How to Get Ready for Camp. Cut Your Finger Nails. Go to Your Dentist. Get a Hair Cut. A Buckskin Man's Pocket. Fly Dope. Protection Against Black Flies, Mosquitoes, Midgets and No- see-ums. The Call of the Wild X.SADDLES 183 How to Choose a Saddle. Evolution of the Mexican Saddle. Birth of the Bluff Fronted Saddle. The Cowboy Age. Sawbucks or Pack Saddles. Straight Leg and Bent Knee. Names of Parts of Saddle. Center Fire and Double Cinch XI.CHOOSING A CAMP SITE 196 'Ware Single Trees or Small Groups of Trees. Safety in Woods or Forest. Keep Your Eyes Open for Good Camp Sites. Cross Streams While Crossing is Good. Keep to Windward of Mosquito Holes. 'Ware Ants' Nests. How to Tell when Wind Blows. Evolution of the Shack. How to Sweep. How to Make Camp Beds. How to Divide Camp Work. Tent Pegs. How to Pitch a Tent Single-handed. How to Ditch a Tent. Use of Shears, Gins and Tripods XII.AXE AND SAW 217 Our Greatest Axeman. Importance of the Axe. What Kind of Axe to Use. How to Swing an Axe. How to Remove a Broken Axe Handle. How to Tighten the Handle in the Head. Accidents. The Brains of an Axe. Etiquette of the Axe. How to Sharpen an Axe. How to "Fall" a Tree. How to Swamp. How to Make a Beetle or Mall. How to Harden Green Wood. How to Make a Firewood Hod. How to Make a Chopping Block. The Proper Way to Chop. How to Make Sawbucks for Logs. How to Use a Parbuckle. How to Split a Log. How to Use a Sawpit XIII.COUNCIL GROUNDS AND FIRES 245 Cherokee Indian Council Barbecue. Camp Meeting Council Ground. The Indian Palisaded Council Fire. Indian Legends of the Fire. Stealing the Fire from the Sun-Maidens of the East. Myths of the Mewan Indians. Totems of the Four Winds, Four Mountains and Four Points of the Compass. Impractical Council Fires. Advantages of the Oval Council Ground. How to Make an Ellipse. How to Divide the Council Ground in Four Courts. Council Ceremonies. Ghost Walk and Path of Knowledge. What the Different Colors Stand for. Patriotism, Poetry and Americanism. Camp Meeting Torch Fires XIV.RITUAL OF THE COUNCIL FIRE 265 Program of a Council Fire. Invocation. The Pledge and Creed of All Americans. Appeal CHAPTER I FIRE MAKING BY FRICTION HOW TO MAKE A FIRE-BOARD, BOW, DRILL AND THIMBLE INDIAN LEGEND OF THE SOURCE OF FIRE RECORD FIRE-MAKERS RUBBING-STICK OUTFIT ESKIMO THIMBLE BOW, BOW-STRING, THIMBLE, FIRE-BOARD, FIRE-PAN TINDER, CHARRED RAGS, PUFF BALLS FIRE-MAKERS OF THE BALKAN FIRE WITHOUT A BOW, CO-LI-LI, THE FIRE SAW FIRE PUMPING OF THE IROQUOIS PYROPNEUMATIC APPARATUS CAMP-LORE AND WOODCRAFT CHAPTER I FIRE MAKING BY FRICTION When the "what-is-its" of Pithecantropus erectus age and other like hob-goblin men were moping around the rough sketch of an earth, there were no camp-fires; the only fire that these creatures knew was that which struck terror to [1] [2] [3] their hearts when it was vomited forth from volcanic craters, or came crashing among them in the form of lightning. No wonder that the primitive men looked upon fire as a deity, no doubt an evil deity at first but one who later became good. When the vast fields of ice covered Europe during the glacier period and forced men to think or die, necessity developed a prehistoric Edison among the Neanderthal men, who discovered how to build and control a fire, thus saving his race from being frozen in the ice and kept on cold storage, like the hairy rhinoceros and elephant of Siberia. The fire of this forgotten and unknown glacier savage was the forerunner of our steam-heaters and kitchen ranges; in fact, without it we could have made no progress whatever, for not only the humble kitchen range, but the great factories and power-plants are all depending upon the discovery made by the shivering, teeth-chattering savage who was hopping around and trying to keep himself warm among the European glaciers. But we people of the camp-fires are more interested in primitive fires just as the Neanderthal men built them, than we are in the roaring furnaces of the steel works, the volcano blast furnaces, or any of the scientific, commercialized fires of factory and commerce. camping gear What we love is the genial, old-fashioned camp-fire in the open, on the broad prairie, on the mountainside, or in the dark and mysterious forests, where, as our good friend Dr. Hornaday says, We will pile on pine and spruce, Mesquite roots and sagebrush loose, Dead bamboo and smelly teak, And with fagots blazing bright Burn a hole into the night— Not long ago the author was up North in the unmapped lake country of Canada, and while camping on the portage between two wild and lonely lakes, Scout Joe Van Vleck made himself a fire outfit consisting of Fig. 1, a thimble made of a burl, with which to hold Fig. 2, the spindle made of balsam. Fig. 3 is a bow cut from a standing bush; not an elastic bow, such as one uses with which to shoot arrows, but a bow with a permanent bend to it. Fig. 4 is the fire-pan which is placed under the fire-board to catch the charcoal dust as it falls through the slot when the spindle is twirled. Fig. 5 is the fire-board, made of a dead balsam tree which was standing within three yards of the camp-fire. In order to make his fire it was necessary for our Scout to have some tinder, and this he secured from the bark of cedar trees, also within a few yards of our camp. This indeed was a novel experience, for seldom is material so convenient. The fire was built in a few seconds, much to the wonderment of our Indian guide, and the delight of some moose hunters who chanced to be crossing the portage on which our camp was located. It was an American, Dr. Walter Hough of the U. S. National Museum of Washington, who first proved that a modern up-to-date civilized white man can make a fire with rubbing-sticks, as well as the primitive man. But it was an Englishman who popularized this method of making fire, introduced it among the Boy Scouts of England and America, and the sister organizations among the girls. According to the American Indian legend the animal people who inhabited the earth before the Redmen lived in darkness in California. There was the coyote man, the vulture man, the white-footed mouse man, and a lot of other fabled creatures. Away over East somewhere there was light because the sun was over there, and the humming-bird man among the animal people of our Indians is the one, according to Dr. Merriman, who stole the fire from the East and carried it under his chin. The mark of it is still there. The next time you see a humming-bird note the brilliant spot of red fire under his chin. Now you understand why the king-pin in fire making at your camp deserves the title of Le-ché-ché (the humming- [4] [5] [6] bird). If one gets the fire from a fire-board, spindle and bow in record time, then the title of Le-ché-ché is all the more appropriate because it was the humming-bird man who hid the fire in the oo-noo tree, and to this day, when the Indian wants fire, he goes to the oo-noo (buckeye) tree to get it; that is, provided he has no matches in the pockets of his store clothes and that some white boy, like the Scout previously mentioned, has taught him how to make fire as did the Indian's own ancestors. But even then the oo-noo wood must be dead and dry. Austin Norton of Ypsilanti, Michigan, April, 1912, made fire in thirty-nine and one-fifth seconds; Frederick C. Reed of Washington, in December, 1912, made fire in thirty-one seconds; Mr. Ernest Miller of St. Paul made fire in thirty seconds, but it was Mr. Arthur Forbush, one of the author's Scouts of the Sons of Daniel Boone (the scout organization which preceded both the English Boy Scouts and the Boy Scouts of America) who broke the record time in making fire with "rubbing-sticks" by doing it in twenty-nine seconds at the Sportsman's Show at Madison Square Garden, New York. Mr. Forbush made this record in the presence of the author and many witnesses. Since then the same gentleman reduced his own world-record to twenty-six and one-fifth seconds; by this time even that record may have been broken. The "rubbing-stick" is a picturesque, sensational and interesting method of building a fire, but to-day it is of little practical use outside of the fact that it teaches one to overcome obstacles, to do things with the tools at hand, to think and act with the vigor, precision and self-confidence of a primitive man. "RUBBING-STICK" OUTFIT Ever since the writer was a small boy he has read about making fire by rubbing "two chips" or "two sticks" together, and he was under the impression then, and is under the impression now, that no one can build a fire in that manner. When we find reference to rubbing-sticks it is probably a slovenly manner of describing the bow and drill and the other similar friction fire implements. For the bow and drill one requires first a THIMBLE (Figs. 1, 1A, 1B, 1C and 1D). This is a half round stone or pebble, a half round burl or knot of wood, or it may be made of soft wood with an inlay of a piece of stone. In the bottom of the thimble there is always a shallow hole or socket; see S on Figs. 1, 1A, 1B, 1C and 1D. The thimble is an invention of the Eskimos (Fig. 1C); they keep the spindle upright by holding the pointed upper end of it in a hole (S) drilled into a piece of serpentine, or soapstone. The author has a thimble personally made for him by Major David Abercrombie. This beautiful implement is made of hard fine-grained wood carved into the form of a beetle (Fig. 1B). It is inlaid with copper and semi-precious stones. The socket hole was drilled into a piece of jade (B), using for the purpose some sand and the drill shown in Fig. 23. There was a piece of steel pipe set into the end of the wooden drill with which to bore a hole into the hard jade. The jade was then inlaid or set into the middle of the bottom of the thimble, and cemented there, Fig. 1B. The author also has a thimble made for him by Edmund Seymour of the Camp-fire Club of America. This thimble is a stone fossil with a hole drilled in it, Fig. 1A. It is not necessary to tell the reader that when using the bow for power, the twirling spindle cannot be held down with the bare hand, consequently the use of the thimble for that purpose is necessary. Fig. 1C shows an Eskimo thimble so fashioned that it may be held in the fire-maker's mouth. THE BOW [A] [B] [7] [8] Figs. 9 and 10 Is a stick or branch of wood (Figs. 3, 3E, 3F and 3G) about a foot and a half long and almost an inch in diameter, which has a permanent bend in it—the bend may be natural or may have been made artificially. To the bow is attached a slack thong, or durable string of some kind. The Eskimos, more inventive than the Indians, made themselves beautiful bows of ivory, carving them from walrus tusks, which they shaved down and strung with a loose strip of walrus hide. THE BOW STRING The objection to whang string or belt lacing is that it is apt to be too greasy, so if one can secure a strip of buckskin, a buckskin thong about two inches wide, and twist it into a string, it will probably best serve the purpose (Fig. 6). THE SPINDLE The spindle is the twirling stick (Figs. 2, 2A, 2B and 2C) which is usually about a foot long and was used by our American Indians without the bow (Fig. 7). The twirling stick or spindle may be three-quarters of an inch in diameter at the middle; constant use and sharpening will gradually shorten the spindle. When it becomes too short a new one must be made. The end of the spindle should not be made sharp like a lead pencil, but should have a dull or rounded end, with which to bore into the fire-board, thus producing fine, hot charcoal, which in time becomes a spark: that is, a growing ember. THE FIRE-BOARD The fire-board (Figs. 5 and 5A) should be made of spruce, cedar, balsam, tamarack, cottonwood root, basswood, and even dry white pine, maple and, probably, buckeye wood. It should not be made of black walnut, oak or chestnut, or any wood which has a gummy or resinous quality. The fire-board should be of dry material which will powder easily. Dr. Hough recommends maple for the fire-board, or "hearth," as it is called in the Boy Scout Handbook. Make the fire- board about eleven inches long, two inches wide and three-quarters of an inch thick. Near the edge of the board, and two inches from the end, begin a row of notches each three-quarter inch long and cut down through the fire-board so as to be wider at the bottom. At the inside end of each notch make an indenture only sufficiently deep to barely hold the end of your spindle while you make the preliminary twirls which gradually enlarge the socket to fit the end of your spindle. THE FIRE-PAN The fire-pan is a chip, shingle or wooden dust-pan used to catch the charred dust as it is pushed out by the twirling spindle (Fig. 4). The use of the fire-pan is also an Eskimos idea, but they cut a step in their driftwood fire-board itself (Fig. 8) to serve as a fire-pan. TINDER When you can procure them, charred rags of cotton or linen make excellent tinder, but the best fabric for that purpose is an old Turkish towel. HOW TO CHAR A RAG Find a flat stone (Fig. 10), a broad piece of board, a smooth, hard, bare piece of earth; set your cloth afire and after it begins to blaze briskly, smother it out quickly by using a folded piece of paper (Fig. 9), a square section of birch bark or another piece of board. This flapped down quickly upon the flames will extinguish them without disturbing the charred portion (Fig. 10). Or with your feet quickly trample out the flames. Keep your punk or tinder in a water-tight box; a tin tobacco box is good for that purpose, or do like our ancestors did—keep it in a punk horn (Fig. 30). Very fine dry grass is good tinder, also the mushroom, known as the puff-ball or Devil's snuff-box. The puff-balls, big ones, may be found growing about the edges of the woods and they make very good punk or tinder. They are prepared by hanging them on a string and drying them out, after which they are cut into thin slices, laid on the board and beaten until all the black dust ("snuff") is hammered out of them, when they are in condition to use as punk or tinder (Fig. 11). In olden times there was a mushroom, toadstool or fungus imported from Germany, and used as punk, but woodcraft consists in supplying oneself with the material at hand; therefore do not forget that flying squirrels (Figs. 12 and 13), white-footed mice (Fig. 14) and voles, or short-tailed meadow mice, are all addicted to collecting good TINDER with which to make their warm nests: So also do some of the birds—the summer [9] [10] [11] [12] Figs. 12 and 13 Fig. 14 Fig. 15 Figs. 16 and 17 yellow bird, humming-bird and vireos. While abandoned humming-birds' nests are too difficult to find, last year's vireos' nests are more easily discovered suspended like cups between two branches, usually within reach of the hand, and quite conspicuous in the fall when the leaves are off the trees. Cedar bark, both red (Fig. 15) and white, the dry inner bark of other trees, dry birch bark, when shredded up very fine, make good tinder. Whether you use the various forms of rubbing-sticks or the flint and steel, it is necessary to catch the spark in punk or tinder in order to develop the flame. HOW TO MAKE A FIRE WITH A DRILL AND BOW First find a level solid foundation on which to place your fire-board, then make a half turn with the string of the bow around the spindle, as in the diagram (Fig. 16); now grasp the thimble with the left hand, put one end of the drill in the socket hole of the thimble, the other end in the socket hole on the fire-board, with your left foot holding the fire- board down. Press your left wrist firmly against your left shin. Begin work by drawing the bow slowly and horizontally back and forth until it works easily, work the bow as one does a fiddle bow when playing on a bass viol, but draw the bow its whole length each time. When it is running smoothly, speed it up. Or when you feel that the drill is biting the wood, press harder on the thimble, not too hard, but hard enough to hold the drill firmly, so that it will not slip out of the socket but will continue to bite the wood until the "sawdust" begins to appear. At first it will show a brown color, later it will become black and begin to smoke until the thickening smoke announces that you have developed the spark. At this stage you gently fan the smoking embers with one hand. If you fan it too briskly, as often happens, the powder will be blown away. As soon as you are satisfied that you have secured a spark, lift the powdered embers on the fire-pan and place carefully on top of it a bunch of tinder, then blow till it bursts into flame (Fig. 8A). Or fold the tinder over the spark gently, take it up in your hand and swing it with a circular motion until the flame flares out. Even to this day peasantry throughout the Carpathian and Balkan peninsulas build their fires with a "rubbing-stick." But these people not being campers have a permanent fire machine made by erecting two posts, one to represent the fire- stick and the other the socket thimble. The spindle runs horizontally between these two posts and the pressure is secured by a thong or cord tied around the two posts, which tends to pull them toward each other. The spindle is worked by a bow the same as the one already described and the fire is produced in the same manner. FIRE WITHOUT A BOW [12] [13] [14] [15] Figure 23 My pupils in the Woodcraft Camp built fires successfully by using the rung of a chair for the spindle, a piece of packing case for a fire-board, and another piece for the socket wood and the string from their moccasins for a bow string. They used no bow, however, and two or three boys were necessary to make a fire, one to hold the spindle and two others to saw on the moccasin string (Fig. 17). Figs 18-22 CO-LI-LI—THE FIRE SAW is made of two pieces of bamboo, or fish pole. This is the oldest instrument for fire making used by the Bontoc Igorot and is now seldom found among the men of the Philippines. Practically all Philippine boys, however, know how to make and use it and so should our boys here, and men, too. It is called "co-li-li" and is made of two pieces of dry bamboo. A two-foot section of dead and dry bamboo is first split lengthwise and in one piece, a small area of the stringy tissue lining of the tube is splintered and picked until quite loose (Fig. 18). Just over the picked fibres, but on the outside of the bamboo, a narrow groove is cut across it (Fig. 18G). This piece of bamboo is now the stationary lower part or "fire-board" of the machine. One edge of the other half of the original tube is sharpened like a chisel blade's edge (Fig. 19); it is then grasped with one hand at each end and is slowly and heavily sawed backward and forward through the groove in the board, and afterwards worked more rapidly, thus producing a conical pile of dry dust on the wad of tinder picked from the inside of the bamboo or previously placed there. (Figs. 20 and 21). Fig. 22 is the fire-pan. "After a dozen strokes," says our authority, Mr. Albert Ernest Jenks, "the sides of the groove and the edge of the piece are burned down; presently a smell of smoke is plain and before three dozen strokes have been made, smoke may be seen. Usually before a hundred strokes a larger volume of smoke tells us that the dry dust constantly falling on the pile has grown more and more charred until finally a tiny spark falls, carrying combustion to the already heated dust cone." The fire-board is then carefully lifted and if the pinch of dust is smouldering it may now be gently fanned with the hand until the tinder catches; then it may be blown into a flame. FIRE PUMPING OF THE IROQUOIS Fig. 23 shows another form of drill. For this one it is necessary to have a weight wheel attached to the lower part of the spindle. A hole is made through its center and the drill fitted to this. The one in Fig. 23 is fitted out with a rusty iron wheel which I found under the barn. Fig. 23C shows a pottery weight wheel which I found many years ago in a gravel-pit in Mills Creek bottoms at Cincinnati, Ohio. It was brick-red in color and decorated with strange characters. For many, many years I did not know for what use this unique instrument was intended. I presented it to the Flushing High School (Long Island), where I trust it still remains. The fire-drill is twirled by moving the bow up and down instead of backward and forward. THE TWIRLING STICK (American Indian) Fig. 7 is practically the same as Figs. 16 and 17, with this difference: the bow and thong are dispensed with and the spindle twirled between the palm of the hands, as formerly practised by the California Indians, the natives of Australia, Caroline Islands, China, Africa and India. Many of the American Indians made friction fire in this manner. They spun the thin spindle by rolling it between the palms of their hands and as pressure was exerted the hands gradually slid down to the thick lower end of the spindle. To again get the hands to the top of the drill requires practice and skill. Personally the writer cannot claim any success with this method. THE PLOW STICK (American Indian) [16] [17] Fig 24 Fig 25 Fig 26 The simplest method of friction is that of the plow, which requires only a fire- board with a gutter in it and a rubbing-stick to push up and down the gutter (Fig. 24). Captain Belmore Browne of Mt. McKinley fame made a fire by this last method when his matches were soaked with water. It is, however, more difficult to produce the fire this way than with the thong and bow. It is still used in the Malay Islands; the natives place the fire-board on a stump or stone, straddle it and with a pointed drill plow the board back and forth until they produce fire. Time: Forty seconds. Of course it is unnecessary to tell anyone that he can start a fire with a sunglass (Fig. 25) or with the lens of a camera, or with the lens made from two old- fashioned watch crystals held together. But as the sun is not always visible, as lenses are not supposed to grow in the wild woods and were not to be found in the camps and log cabins of the pioneers, and as watch crystals have short lives in the woods, we will pass this method of fire making without matches as one which properly belongs in the classroom. THE PYROPNEUMATIC APPARATUS Before or about the time of the American Revolution some gentleman invented a fire piston (Fig. 26) with which he ignited punk made of fungus by the heat engendered by the sudden compression of the air. The ancient gentleman describes his invention as follows: "The cylinder is about nine inches long, and half an inch in diameter; it terminates in a screw on which screws the magazine intended to hold a bougie, and some fungus. A steel rod is attached to a solid piston, or plunger, not shown in the figure, it being within the tube. This rod has a milled head and there is a small hole in the tube to admit the air, when the piston is drawn up to the top, where a piece unscrews, for the purpose of applying oil or grease to the piston. I have found lard to answer the end best." METHOD OF USING IT "Take from the magazine a small piece of fungus, place it in the chamber, screw the piece tight on and draw the piston up by the end, till it stops. Hold the instrument with both hands in the manner represented in Fig. 26, place the end on a table or against any firm body, either in a perpendicular, horizontal or vertical direction, and force the piston down with as much rapidity as possible. This rapid compression of the air will cause the fungus to take fire. Instantly after the stroke of the piston, unscrew the magazine, when the air will rush in, and keep up the combustion till the fungus is consumed. Observe, in lighting the tinder, the fungus must be lifted up a little from the chamber, so as to allow the tinder to be introduced beneath it, otherwise it will not kindle. "Here it may be remarked that the instrument thus constructed has a decided advantage over the fire-cane, where the fungus is inserted at such a depth as not easily to be reached." But in Burmah they had the same idea. There the coolies still light their cigarettes with a fire- piston. The Philippinos also use the same machine and ignite a wad of cotton stuck on the end of the piston by suddenly forcing the piston into air-tight cylinders, and when the piston is quickly withdrawn the cotton is found to be aflame, so it may be that the Colonial gentleman had traveled to the Indies and borrowed his idea from the Burmahs, or the Philippinos. At any rate we do not use it to-day in the woods, but it finds place here because it belongs to the friction fires and may be good as a suggestion for those among my readers of experimental and inventive minds. FOOTNOTES: [A] It is not the buckeye of the Ohio and Mississippi Valley, but is the nut buckeye of California, Æsculus Californica. [B] The record is now eleven seconds. CHAPTER II FIRE MAKING BY PERCUSSION THE WHITE MAN'S METHOD; HOW TO USE FLINT AND STEEL WHERE TO OBTAIN THE FLINT AND STEEL CHUCKNUNCKS, PUNK BOXES, SPUNKS AND MATCHES [18] [19] [20] [21] REAL LUCIFER MATCHES SLOW MATCH HOW TO CATCH THE SPARK SUBSTITUTES FOR FLINT AND STEEL CHAPTER II FIRE MAKING BY PERCUSSION The preceding methods of producing fire by friction are not the white man's methods, and are not the methods used by our pioneer ancestors. The only case the writer can remember in which the pioneer white people used rubbing-sticks to produce fire, is one where the refugees from an Indian uprising and massacre in Oregon made fire from rubbing- sticks made of the bits of the splintered wood of a lightning stricken tree. On that occasion they evidently left home in a great hurry, without their flints and steels. But this one instance in itself is sufficient to show to all outdoor people the great importance of the knowledge and ability to make friction fires. Like our good friend, the artist, explorer and author, Captain Belmore Browne, one may at any time get in a fix where one's matches are soaked, destroyed or lost and be compelled either to eat one's food raw or resort to rubbing-sticks to start a fire. It is well, however, to remember that the flint and steel is THE WHITE MAN'S METHOD And notwithstanding the fire canes of our Colonial dudes, or the Pyropneumatic apparatus of the forgotten Mr. Bank, fire by percussion, that is, fire by friction of flint and steel, was universal here in America up to a quite recent date, and it is still in common use among many of my Camp-fire Club friends, and among many smokers. HOW TO USE FLINT AND STEEL In the age of flint and steel, the guns were all fired by this method. Fig. 33 shows the gun-lock of an old musket; the hammer holds a piece of flint, a small piece of buckskin is folded around the inside edge of the flint and serves to give a grip to the top part of the hammer which is screwed down. To fire the gun the hammer is pulled back at full cock, the steel sets opposite the hammer and is joined to the top of the powder-pan by a hinge. When the trigger is pulled the hammer comes down, striking the flint against the steel, throwing it back and exposing the powder at the same time to the sparks which ignite the powder in the gun by means of the touch hole in the side of the barrel of same. This is the sort of a hammer and lock used by all of our ancestors up to the time of the Civil War, and it is the sort of a hammer used by the Confederates as late as the battle of Fort Donaldson. In the olden times some people had flint lock pistols without barrels, which were used only to ignite punk for the purpose of fire-building. But when one starts a fire by means of flint and steel one's hands must act the part of the hammer, the back of one's knife may be the steel, then a piece of flint or a gritty rock and a piece of punk will produce the spark necessary to generate the flames. In the good old pioneer days, when we all wore buckskin clothes and did not bother about the price of wool, when we wore coonskin caps and cared little for the price of felt hats, everybody, from Miles Standish and George Washington to Abraham Lincoln, used flint and steel. Fig. 27 shows ten different forms of steel used by our grandsires and granddames. [22] [23] [24] Fig 27-35 [To see a larger version of this image, click on the image] Flint in its natural condition may be found in many states, but, as a rule, any stone which was used by the Indians for arrowheads will answer as a substitute for flint, that is, any gritty or glassy stone, like quartz, agate, jasper or iron pyrites. Soft stones, limestones, slate or soapstones are not good for this purpose. THE STEEL Most of the old steels were so made that one might grasp them while thrusting one's fingers through the inside of the oval steel, Fig. 28 (left handed). Some of the Scoutmasters of the Boy Scouts of America make their own steels of broken pieces of flat ten-cent files, but this is unnecessary because every outdoor man, and woman, too, is supposed to carry a good sized jack-knife and the back of the blade of the jack-knife, or the back of the blade of one's hunting knife is good enough steel for anyone who has acquired the art of using it as a steel. But if you must have steels manufactured at the machine shop or make them yourself, let them be an inch wide, a quarter of an inch thick, and long enough to form an ellipse like one of those shown in Fig. 27. Have the sharp edges rounded off. If you desire you may have your steel twisted in any of the shapes shown in Fig. 27 to imitate the ones used by your great granddaddies. THE CHUCKNUCK But the neatest thing in the way of flint and steel which has come to the writer's attention is shown by Fig. 31. This is a small German silver box which still contains some of the original fungus used for punk and an ancient, well-battered piece of flint. Around the box is fitted the steel in the form of a band, and the whole thing is so small that it may be carried in one's vest pocket. This was once the property of Phillip Hagner, Lieutenant, of the City of Philadelphia at the time of the Revolution, that is, custodian of city property. He took the Christ Church bells from Philadelphia to Bethlehem by ox-cart before the city was occupied by the British. Phillip Hagner came from Saxony about 1700 and settled in Germantown, Philadelphia. This silver box was presented to the National Scout Commissioner by Mr. Isaac Sutton, Scout Commissioner for Delaware and Montgomery Counties, Boy Scouts of America. PUNK BOXES The cowhorn punk box is made by sawing off the small end and then the point of a cow's horn (Fig. 30). A small hole is next bored through the solid small end of the horn to connect with the natural open space further down, a strip of rawhide or whang string larger than the hole is forced through the small end and secured by a knot on the inside, which prevents it from being pulled out. The large end of the horn is closed by a piece of thick sole leather attached to the thong, by tying a hard knot in the end and pulling the thong through a hole in the center of the stopper until the knot is snug against the leather disk; this should be done before the wet leather is allowed to dry. If the thong and leather stopper are made to fit the horn tightly, the dry baked rags, the charred cotton, or whatever substance you use for punk, when placed in the horn will be perfectly protected from moisture or dampness. SULPHUR HEADED SPUNKS AND MATCHES These old sulphur "spunks" were nothing more than kindling wood or tinder, because they would not ignite by rubbing but were lighted by putting the sulphur end in the flame. According to our modern ideas of convenience they appear very primitive. They were called "spunks" in England and "matches" in America, and varied in length from three to seven inches, were generally packed in bundles from a dozen to two dozen and tied together with bits of straw. [25] [26] [27] [C] [28] [29] Some spunks made as late as 1830 are considered rare enough to be carefully preserved in the York Museum in England (Fig. 32½). The ones illustrated in Fig. 32 are a Long Island product, and were given to the author by the late John Halleran, the most noted antique collector on Long Island. These are carefully preserved among the antiquities in the writer's studio. But they are less than half the length of the ones formerly used on the Western Reserve. With the ancient matches in the studio are also two old pioneer tinder boxes with flints and steels. The tinder boxes are made of tin and contain a lot of baked rags. The inside lid acts as an extinguisher with which to cover up the punk or tinder in the box after you have lighted the candle in the tin lid of the box (Fig. 32). The matches we use today are evolved from these old sulphur spunks. When the writer was a little fellow up in the Western Reserve on the shores of Lake Erie, he was intensely interested in an old lady making sulphur matches. Over the open fire she melted the sulphur in an iron kettle in which she dipped the ends of some pine slivers. The sulphur on the end of the sticks was then allowed to cool and harden. These matches were about the length of a lead pencil and could only be lighted by thrusting the sulphur into the flame. So, although having been born in the age of Lucifer matches, the writer was yet fortunate enough to see manufactured and to remember the contemporary ancestors of our present-day "safety" match. THE REAL LUCIFER MATCH That is, the match which lights from friction, is the invention of Isaac Holden, M. P. According to the Pall Mall Gazette, Mr. Holden said, "In the morning I used to get up at 4 o'clock in order to pursue my studies, and I used at that time the flint and steel, in the use of which I found very great inconvenience. Of course, I knew, as other chemists did, the explosive material that was necessary in order to produce instantaneous light, but it was very difficult to obtain a light on wood by that explosive material, and the idea occurred to me to put sulphur under the explosive mixture. I did that and showed it in my next lecture on chemistry, a course of which I was delivering at a large academy." Because every real woodsman is a student, as well as a sentimentalist, a brief history is given of these fire implements to entertain him as we jog along the "trace." All these things are blazes which mark the trail to the button in our wall which now produces the electric light. Some of them, like the clay cylinders found in the ruins of Babylon, are only useful in a historical sense, but many of them are essentially practical for woodcraft. HOW TO MAKE A CHUCKNUCK The slow match or punk rope to fit in the brass cylinder may be made of candle wick or coach wick purchased at the hardware store; such wick is about three-eighths of an inch in diameter. Scout Commissioner John H. Chase of Youngstown, Ohio, suggests that the rope may be made from the wastes of a machine shop or a garage; but one of the best woodsmen I know is Mr. Frederick K. Vreeland, and he uses the apparatus shown by Fig. 34, which is made of the yellow fuse rope, or punk rope, which may be purchased at cigar stores. He fastens a cork in one end of the rope by a wire, he pulls the other end of the rope through the end of the brass cartridge shell which has been filed off for that purpose. The end of the fuse rope must be charred, so as to catch the spark. To get the spark he takes the back of the blade of his knife (Fig. 35), and strikes the bit of flint as you would with flint and steel, holding the charred end of the punk against the flint, as shown by the diagram (Fig. 29). Loose cotton and various vegetable fibers twisted into a rope soaked in water and gunpowder will make good punk when dry. TO GET THE SPARK Place the charred end of the rope on the flint, the charred portion about one thirty-second of an inch back of the edge of the flint where the latter is to be struck by the steel; hold the punk in place with the thumb of the left hand, as in the diagram (Fig. 29). Hold the knife about six inches above at an angle of about forty-five degrees from the flint, turn your knife so that the edge of the back of the blade will strike, then come down at an angle about thirty-five degrees with a sharp scraping blow. This should send the spark into the punk at the first or second blow. Now blow the punk until it is all aglow and you are ready to set your tinder afire. Push the punk into the middle of a handful of tinder and blow it until it is aflame, and the deed is done! All these pocket contrivances for striking fire were formerly known as "striker-lights" or "chucknucks." A SUBSTITUTE FOR FLINT AND STEEL The Malays having neither flint nor steel ingeniously substitute for the flint a piece of broken chinaware, and for the steel a bamboo joint, and they produce a spark by striking the broken china against the joint of the bamboo, just as we do with the flint and steel. FOOTNOTE:...