An Account of Sa-Go-Ye-Wat-Ha Part 17

"Again on other occasions, sorely beset and almost despairing, he would essay to melt the hearts of the pitiless pursuers of his people, and give utterance to such touching words as these:

"We first knew you a feeble plant, which wanted a little earth whereon to grow. We gave it to you, and afterward, when we could have trod you under our feet, we watered and protected you; and now you have grown to be a mighty tree, whose top reaches the clouds, and whose branches overspread the whole land; whilst we, who were then the tall pine of the forest, have become the feeble plant and need your protection."

"Again a.s.suming the pleading tones of a supplicant, he said, 'when you first came here, you clung around our knee, and called us FATHER. We took you by the hand and called you BROTHERS. You have grown greater than we, so that we can no longer reach up to your hand. But we wish to cling around your knee, and be called YOUR CHILDREN.'"

In this same speech, referring to their services during the late war with England, he said:

"Not long ago you raised the war-club against him, who was once our great Father over the waters. You asked us to go with you to the war. It was not our quarrel. We knew not that you were right. We asked not; we cared not; it was enough for us, that you were our brothers. We went with you to the battle. We fought and bled for you; and now," his eye kindling with emotion, and the deepest feeling indicated in his utterance, as he pointed to some Indians present, that had been wounded in that contest; "and now, dare you pretend to us, that our Father the President, while he sees our blood running, yet fresh from the wounds received, while fighting his battles, has sent you with a message to persuade us to relinquish the poor remains of our once boundless possessions; to sell the birth place of our children, and the graves of our fathers! No! Sooner than believe that he gave you this message, we will believe that _you have stolen your commission, and are a cheat and a liar_."

Once more, speaking of the pre-emptive right and the a.s.surance given them that their lands were desired only in return for a fair equivalent of their value, he called their attention to the great cessions the Indians had already made, together with the solemn declarations that they should not be importuned to relinquish their remaining reservations, he said: "You tell us of your claim to our land, and that you have purchased it from your State. We know nothing of your claim, and we care nothing for it. Even the whites have a law by which they cannot sell what they do not own. How then has your State, which never owned our land, sold it to you?

We have a t.i.tle to it, and we know that our t.i.tle is good; for it came direct from the Great Spirit, who gave it to us, his red children. When you can ascend where he is," pointing toward the skies, "and will get his deed, and show it to us, then, and never till then, will we acknowledge your t.i.tle. You say you came not to cheat us of our lands, but to buy them. Who told you that we have lands to sell? You never heard it from us."

Then rising up and giving Mr. Ogden a look of deep earnestness, if not of indignation, he said:

"Did I not tell you the last time we met, that whilst Red Jacket lived, you would get no more lands of the Indians? How then, while you see him alive and strong," striking his hand violently on his breast, "_do you think to make him a liar?_"

The persistence with which the Senecas were importuned to sell their lands, led them to make an appeal to the president, and afterward to the governor of New York.

The latter, Governor De Witt Clinton, sent them a reply worthy of his name and office. It is as follows:

"All the right that Ogden and his company have to your reservations, is the right of purchasing them when you think it expedient to sell them, that is, they can buy your lands, but no other person can. You may retain them as long as you please, and you may sell them to Ogden as soon as you please. You are the owners of these lands in the same way that your brethren the Oneidas, are of their reservations. They are all that is left of what the Great Spirit gave to your ancestors. No man shall deprive you of them without your consent. The State will protect you in the full enjoyment of your property. We are strong and willing to s.h.i.+eld you from oppression. The Great Spirit looks down on the conduct of mankind, and will punish us if we permit the remnant of the Indian nations which is with us to be injured. We feel for you, brethren; we shall watch over your interests. We know that in a future world we shall be called upon to answer for our conduct to our fellow creatures."

Col. Stone refers to the Hon. Albert H. Tracy, as having furnished the notes of the council we have just been considering. The same authority speaking of the eloquence of Red Jacket, says: "It is evident that the best translations of Indian speeches, must fail to express the beauty and sublimity of the originals; especially of such an original as Red Jacket.

It has been my good fortune to hear him a few times, but only of late years, and when his powers were enfeebled by age, and still more, by intemperance. But I shall never forget the impression made on me, the first time I saw him in council:

"Deep on his front engraven, "Deliberation sate, and public care, "And princely counsel in his face yet shone, "Majestic, though in ruin.

"I can give no idea of the strong impression it made on my mind, though conveyed to it through the medium of an illiterate interpreter, Even in this mangled form, I saw the _disjecta membra_ of a regular and splendid oration." [Footnote: Col. Stone's Life and Times of Red Jacket.]

The Ogden Company though defeated time and again by the watchfulness, and powerful influence of Red Jacket, continued to ply their endeavors, until by degrees, the remaining portion of their once proud inheritance, was wrested from them, and the orator was left in the decline of life to survey, as he often did in a spirit of dejection, the haunts of his youth, which had nearly all pa.s.sed into other hands, through the craft and avarice of the white man.

CHAPTER XIX.

Witchcraft--Lease of Tom-Jemmy--Testimony of Red Jacket--Red Jacket's Philippic--Finding of the court--Remarkable interview of Dr. Breckenridge with Red Jacket--Further expression of views.

In the spring of 1821, a man belonging to Red Jacket's tribe, fell into a languis.h.i.+ng condition, and after lingering for some time, unable to obtain relief, died. The _medicine men_ were unable to divine the cause of his malady; the circ.u.mstances of his sickness and death, were thought to be very peculiar, and his friends could discover no better way of explaining the matter, than to suppose he had been bewitched.

The Indians believed in sorcery, and at different times in their history had been known to execute summary judgment, on those whom they supposed to be guilty of practicing the Satanic art. In the present instance suspicion rested on the woman, by whom he had been attended, during his sickness. In pursuance of the customs of their nation she was condemned to die. The sentence was executed by Soo-nong-gise, a chief, commonly called Tom- Jemmy. It took place at their reservation near Buffalo. Coming to the knowledge of the whites in the vicinity, it excited feelings of horror, mingled with indignation. The case was taken in hand by their authorities, who without regard to Indian jurisdiction, arrested Tom-Jemmy and threw him into prison.

At his trial the plea was set up in his defense, that the Indians were a sovereign and independent nation, having their own laws, and their own mode of carrying them into execution; that the offense was within the acknowledged bounds of their own territory, that according to their laws, it was not a crime, inasmuch as the act of the prisoner was in the execution of a sentence, that had been pa.s.sed upon the woman in question.

The trial was conducted with reference to this issue, and numerous witnesses were examined to substantiate the facts having a bearing on the case. Red Jacket, among others, was called upon the stand, and examined with reference to the laws, and usages of his people.

The counsel who conducted the prosecution, wis.h.i.+ng to exclude his testimony, inquired whether he believed in the existence of a G.o.d? "_More truly than one who could ask me such a question_;" was his instant and indignant reply.

On cross examination the inquiry was made, as to the rank he held among his own people? "Look at the papers, which the white men keep the most carefully," meaning the treaties ceding their lands, "and they will tell you."

The orator's testimony, as did also that of other witnesses, who testified in the case, went to show that this woman, according to the judgment of the Indians, was a witch. That she had been regularly tried, and condemned by their laws; and her death was in conformity with usages, that had been in existence among them, from time immemorial.

During the course of this examination, Red Jacket perceived that the belief of the Indians in witchcraft, was made a subject of ridicule among the bystanders, as well as legal gentlemen present, and he took occasion when an opportunity offered, to break forth in the following language:

"What! Do you denounce us as fools and bigots, because we still believe that which you yourselves believed two centuries ago? Your black coats thundered this doctrine from the pulpit, your judges p.r.o.nounced it from the bench, and sanctioned it with the formalities of law; and you would now punish our unfortunate brother, for adhering to the faith of _his_ fathers and of _yours_! Go to Salem! Look at the records of your own government, and you will find that hundreds have been executed for the very crime, which has called forth the sentence of condemnation against this woman, and drawn down upon her the arms of vengeance. What have our brothers done, more than the rulers of your own people have done? And what crime has this man committed, by executing in a summary way, the laws of his country, and the command of the Great Spirit?" [Footnote: Col. Stone, and also Drake's Book of the Indians.]

It has been observed of Red Jacket's appearance on this occasion: "there is not, perhaps in nature, a more expressive eye than that of Red Jacket; when fired by indignation or revenge, it is terrible; and when he chooses to display his unrivalled talent for irony, his keen sarcastic glance, is irresistible." [Footnote: Drake.]

This trial resulted in finding the allegations in the prisoner's plea to be true; yet the judgment being suspended, it was referred finally to the Supreme Court. A thorough examination of the laws, treaties and history relating to our correspondence with the Indian tribes, gave evidence of a sort of sovereignty among them, but as it was thought inexpedient to render a decision, that would recognize their independent jurisdiction, the prisoner was liberated, and the case dismissed.

Not far from the time we are now considering, a remarkable conversation took place between Red Jacket and a young candidate for the clerical office, who afterward became an eminent divine. [Footnote: Rev. John Breckenridge, D. D.] It serves very much to ill.u.s.trate the orator's character and views, and as we have permission, we give it entire, as follows:

"The first-opportunity I ever enjoyed of seeing that deservedly celebrated Indian chief, Red Jacket, was in the year 1821, at the residence of General Peter B. Porter, Black Rock, New York. Being on a visit to the general and his family, it seemed a peculiarly fit occasion to become acquainted with the great Seneca orator, whose tribe resided within a few miles of Black Rock. General Porter embraced in his command, the Indian warriors who fought with us on that line, during the late war, with Great Britain. From this cause; from his high character; his intimate acquaintance with the chiefs; and his known attachment to these interesting people, he had great influence over them; and his lamented lady, who it is not indelicate for me to say, was my sister, had by her kindness won the rugged hearts of all their leading men. So that their united influence, and my near relations.h.i.+p to them, secured to me at once access to the chiefs, and their entire confidence.

"I had not only a great desire to see Red Jacket, but also to use this important opportunity to correct some of his false impressions, in regard to Christianity, and the missionaries established in his tribe. To this end it was agreed to invite Red Jacket and the other chiefs of the Senecas, to visit Co-na-shus-ta, [Footnote: Name given by Red Jacket to General Porter.] and meet his brother at his house. The invitation was accordingly given, and very promptly and respectfully accepted.

"On the appointed day they made their appearance in due form headed by Red Jacket, to the number of perhaps eight or ten, besides himself. Red Jacket was dressed with much taste, in the Indian costume throughout. He wore a blue dress, the upper garment cut after the fas.h.i.+on of a hunting s.h.i.+rt, with blue leggings, very neat moccasins, a red jacket, and a girdle of red about his waist. I have seldom seen a more dignified or n.o.ble looking body of men than the entire group. It seems, though no such impression was designed to be made by the terms of the invitation, that some indefinite expectation had been excited in their minds, of meeting an official agent on important business. And they have been so unworthily tampered with, and so badly treated by us, as a people, and many of their most important treaties have been so much the result of private and corrupting appeals, that they very naturally look for some evil design in every approach to them, however open and simple it may be. So it was on this occasion. As soon as the ceremonies of introduction had pa.s.sed, with the civilities growing out of it, the old orator seated himself in the midst of the circle of chiefs, and after a word with them, followed by a general a.s.sent, he proceeded in a very serious and commanding manner, always speaking in his own nervous tongue, through an interpreter, to address me as follows:

"'We have had a call from our good friends,' (pointing to the general and his lady), 'to come down to Black Rock to meet their brother. We are glad to break bread and to drink the cup of friends.h.i.+p with them. They are great friends to our people, and we love them much. Co-na-shus-ta is a great man. His woman has none like her. We often come to their house. We thank them for telling us to come to-day. But as all the chiefs were asked we expected some important talk. Now, here we are: what is your business?'

"This, as may be readily supposed, was an embarra.s.sing position to a young man just out of college. I paused. Every countenance was fixed upon me, while Red Jacket in particular seemed to search me with his arrowy eye, and to feel that the private and informal nature of the meeting, and the extreme youth of the man, were hardly in keeping with the character and number of the guests invited; and his whole manner implied, that 'but for the sake of the general and his good viands, I should have waited for you to come to us.' With these impressions of his feelings, I proceeded to say in reply:

"That I should have thought it very presumptuous in me to send for him alone, and still more for all the chiefs of his tribe, to come so far to see me; and that my intention had been to visit him, and the other chiefs at his town; but the general and his lady, could not go with me to introduce me. Nor were we at all certain that we should find him and the other chiefs at home; and at any rate the general's house was more convenient. He intended, when he asked them, to keep them as long as they could stay, and to invite them to break his bread, and drink his cup, and smoke his pipe; that his woman, and he as well as I, desired to see them at their house; that as to myself, I was a young man, and had no business with them, except that I had heard a great deal of Red Jacket, and wished to see him and hear him talk; and also that I had some things to say to him, when we were better acquainted, which though not _business_, were important to his people; and I thought it would be interesting to him, as I knew he loved his people much; and finally that I would return his visit, and show him that it was not out of disrespect, but out of regard for him, and great desire to see him, that we had sent for him, this being the way that white men honor one another.

"Mrs. Porter immediately confirmed what I had said, and gave special point to the hospitality of the house, and the great desire I had to see Red Jacket. Her appeal, added to the reply, relaxed the rigor of his manner and that of the other chiefs, while it relieved our interview of all painful feelings.

"After this general letting down of the scene, Red Jacket turned to me familiarly and asked; 'What are you? You say you are not a government agent, are you a gambler? [Footnote: The name given by Red Jacket to a land speculator.] or a black coat? or what are you?' I answered: 'I am yet too young a man to engage in any profession: but I hope some of these days to be a black coat.' He lifted up his hands accompanied by his eyes, in a most expressive way, and though not a word was uttered, every one fully understood that he very distinctly expressed the sentiment, what a fool!

"I had too often been called to bear from those reputed great and wise among _white_ men, the shame of the cross, to be surprised by his manner; and I was too anxious to conciliate his good feelings to attempt any retort, so that I commanded my countenance, and seeming not to have observed him, I proceeded to tell him something about our colleges, etc., etc. That gradually led his mind away from the ideas with which it was filled and excited when he arrived.

"A good deal of general conversation ensued, addressed to one and another of the chiefs, and we were just arriving at the hour of dinner, when our conference was suddenly broken up by the arrival of a breathless messenger, saying that an old chief, whose name I forget, had just died, and the other chiefs were immediately needed to attend his burial. One of the chiefs shed tears at the news; all seemed serious; but the others suppressed their feelings, and spent a few moments in very earnest conversation, the result of which Red Jacket announced to us. They had determined to return at once to their village; but consented to leave Red Jacket and his interpreter. In vain were they urged to wait until after dinner, or to refresh themselves with something eaten by the way. With hurried farewell and quick steps they left the house, and by the nearest footpath returned home.

"This occurrence relieved me of one difficulty. It enabled me to see Red Jacket at leisure and alone. It seemed also to soften his feelings, and make him more affable and kind.

"Soon after the departure of the chiefs, we were ushered to dinner. Red Jacket behaved with great propriety, in all respects; his interpreter, Major Berry, though half a white man and perhaps a chief, eat like a true savage. After a few awkward attempts at the knife and fork, he found himself falling behind, and repeating the old adage which is often quoted to cover the same style among our white urchins of picking a chicken-bone, '_that fingers were made before knives and forks_,' he proceeded with real gusto, and much good humor, to make up his lost time upon all parts of the dinner. It being over, I invited Red Jacket into the general's office, where we had, for four hours a most interesting conversation on a variety of topics, but chiefly connected with Christianity; the government of the United States; the missionaries; and his loved lands.

"So great a length of time has pa.s.sed since that interview, that there must be supposed a failure in the attempt perfectly to report what was said. I am well a.s.sured I cannot do justice to his language, even as diluted by the ignorant interpreter; and his manner cannot be described.

But it was so impressive a conversation, and I have so often been called on to repeat it, that the substance of his remarks has been faithfully retained by my memory. It is only attempted here to recite a small part of what was then said, and that with particular reference to the ill.u.s.tration of his character, mind and opinions.

"It has already been mentioned and is largely known, that Red Jacket cherished the most violent antipathy toward the American missionaries, who had been located among his people. This led to very strenuous resistance of their influence, and to hatred of their religion, but of the true character of which, he was totally ignorant. His deep attachment to his people, and his great principle that their national glory and even existence, depended upon keeping themselves distinct from white men, lay at the foundation of his aversion to Christianity. Though a pagan, yet his opposition was political, and he cared very little for any religion except so far as it seemed to advance, or endanger the glory and safety of the tribe.

"He had unfortunately been led by designing and corrupt white men, who were interested in the result, falsely to a.s.sociate the labors of the missionaries, with designs against his nation; and those who wished the Senecas removed from their lands that _they_ might profit by the purchase, and who saw in the success of the mission the chief danger to _their_ plans, artfully enlisted the pagan party, of which Red Jacket was the leader, to oppose the missionaries, and thus effectually led to the final frustration of Red Jacket's policy; in and by the defeat of the missionary enterprise. But as this question is discussed in the sequel, I will not antic.i.p.ate. Thus much it was necessary to premise, in order to explain the nature and ends of my interview with Red Jacket.

"My object was to explain the true state of the case to him, and after this to recommend the doctrine of Christ to his understanding and heart.

My first step, therefore, was to ask him why he so strongly opposed the settlement and labors of the missionaries? He replied, because they are the enemies of the Indians, and under the cloak of doing them good are trying to cheat them out of their lands. I asked him what proof he had of this. He said he had been told so by some of his wise and good friends, among the white men, and he observed that the missionaries were constantly wanting more land, and that by little and little, for themselves, or those who hired them to do it, they would take away all their lands, and drive them off.

"I asked him if he knew there was a body of white men, who had already bought the exclusive right to buy their lands, from the government of New York, and that therefore the missionaries could not hold the lands given or sold them by the Indians, a moment after the latter left their lands and went away. He seemed to be startled by the statement, but said nothing. I proceeded to tell him that the true effect of the missionary influence on the tribe was to secure to them the possession of their lands, by civilizing them, and making them quit the chase, for the cultivation of the soil, building good houses, educating their children, and making them permanent citizens and good men. This was what the speculators did not wish. Therefore they hated the missionaries. He acknowledged that the Christian party among the Indians did as I said; but that was not the way for an Indian to do. Hunting, war and manly pursuits, were best fitted to them. But, said I, your reservation of land is too little for that purpose. It is surrounded by the white people, like a small island by the sea; the deer, the buffalo and bear, have all gone.

This won't do. If you intend to live so much longer, you will have to go to the great western wilderness, where there is plenty of game, and no white men to trouble you. But he said, we wish to keep our lands and to be buried by our fathers. I know it, and therefore I say that the missionaries are your best friends; for if you follow the ways they teach, you can still hold your lands, though you cannot have hunting grounds, and therefore you must either do like white men, or remove from your lands, very soon. Your plan of keeping the Indians distinct from the white people is begun too late. If you would do it and have large grounds, and would let the missionaries teach you Christianity, far from the bad habits and big farms of the white people, it would then be well: it would keep your people from being corrupted, and swallowed up by our people who grow so fast around you, and many of whom are very bad. But it is too late to do it here, and you must choose between keeping the missionaries, and being like white men, and going to a far country: as it is, I continued, Red Jacket is doing more than any body else to break up and drive away his people.