Though the efforts of the Ogden Company to obtain the consent of the Indians to sell their remaining lands, were at this time unsuccessful, they were nevertheless repeated. The demand of Red Jacket, "do not make your application anew, nor in any other shape," was unheeded.

Col. Stone, on the authority of the Hon. Albert Tracy, mentions a treaty held for this same purpose in 1822 or 1823, in which Red Jacket replied to a speech made by the commissioner, and also by Governor Ogden, entering, as in the preceding speech, upon a regular and connected history of the transactions of the Indians with the whites, up to that time, and in the course of his speech, used the language very happily alluded to by Mr. Bryant, in his memorial address.

At the close of the speech that has been quoted almost entire, some of his people desired him to apologize for one or two utterances he had made, regarding them as rude, and adapted to awaken unpleasant reflections. He refused, saying, "NO, IT HAS GONE FORTH, LET IT STAND." A circumstance doubtless alluded to, in the words which immediately follow: "Often the fierceness of his temper, the righteous indignation that swelled his bosom, impelled him to hurl defiance at his foes, and to use language, the possible consequences of which, caused the more timid and abject of his followers, to tremble with apprehension. But Red Jacket would retract not a single word, although a majority of the chiefs, would sometimes secretly deprecate the severity of his utterances."

"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 assuming 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 assurance 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 title to it, and we know that our title 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 title. 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 shield 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 passed 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 languishing 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 circumstances 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 passed 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, wishing to exclude his testimony, inquired whether he believed in the existence of a God? "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 pronounced 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 illustrate 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 relationship 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 fashion of a hunting shirt, 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 noble 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 passed, 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 assent, 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 friendship 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 embarrassing 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 passed since that interview, that there must be supposed a failure in the attempt perfectly to report what was said. I am well assured 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 illustration 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 associate 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 anticipate. 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.

"This conversation had much effect upon him. He grasped my hand and said if that were the case it was new to him. He also said he would lay it up in his mind (putting his hand to his noble forehead), and talk of it to the chiefs, and the people.

"It is a very striking fact that the disgraceful scenes now passing before the public eye over the grave of Red Jacket, so early and so sadly fulfil these predictions; and I cannot here forbear to add that the thanks of the nation are due to our present chief-magistrate, [Footnote: The President alluded to is Mr. Van Buren.—W. L. S.] for the firmness with which he has resisted the recent efforts to force a fraudulent treaty on the remnant of this injured people, and drive them against their will, and against law and treaties sacredly made, away from their lands, to satisfy the rapacity of unprincipled men.

"It may be proper here to say likewise, that I do by no means intend to justify, all that possibly may have been done by the missionaries to the Senecas. It is probable the earliest efforts were badly conducted; and men of more ability ought to have been sent to that peculiar and difficult station. But it is not for a moment to be admitted, nor is it credible that the authors of the charge believe it, that the worthy men who at every sacrifice went to the mission among the Senecas, had any other than the purest purposes. I visited the station, and intimately knew the chief missionary. I marked carefully their plan and progress, and do not doubt their usefulness any more than their uprightness; and beyond all doubt it was owing chiefly to malignant influence exerted by white men, that they finally failed in their benevolent designs. But my business is to narrate, not to discuss.

"My next object was to talk with Red Jacket about Christianity itself. He was prompt in his replies, and exercised and encouraged frankness, with a spirit becoming a great man.

"He admitted both its truth and excellence, as adapted to white men. He said some keenly sarcastic things about the treatment that so good a man as Jesus, had received from white men. The white men, he said, ought all to be sent to hell for killing him; but as the Indians had no hand in that transaction, they were in that matter innocent. Jesus Christ was not sent to them; the atonement was not made for them; nor the Bible given to them; and therefore the Christian religion, was not meant for them. If the Great Spirit had intended that the Indians should be Christians, he would have made his revelation to them, as well as to the white men. Not having done so, it was clearly his will that they should continue in the faith of their fathers. He said that the red man was of a totally different race, and needed an entirely different religion, and that it was idle as well as unkind, to try to alter their religion, and give them ours.

"I asked him to point out the difference of the races, contending that they were one, and needed but one religion, and that Christianity was that religion, which Christ intended for, and ordered to be preached, to all men. He had no distinct views of the nature of Christianity as a method of salvation, and denied the need of it. As to the unity of the races, I asked if he ever knew two distinct races, even of the lower animals to propagate their seed from generation to generation. But do not Indians and white men do so? He allowed it; but denied that it proved the matter in hand. I pressed the points of resemblance in every thing but color, and that in the case of the Christian Indians there was a common mind on religion. He finally waived this part of the debate, by saying that one thing was certain, whatever else was not, that white men had a great love for Indian women, and left their traces behind them wherever they could!

"On the point of needing pardon, from being wicked, he said the Indians were good till the white man corrupted them. But did not the Indians have some wickedness before that? 'Not so much.' And how was that regarded by the Great Spirit?—Would he forgive it? He hoped so, 'did not know.' Jesus, I rejoined, came to tell us He would, and to get that pardon for us.

"As to suffering and death among the Indians, did not they prove that the Great Spirit was angry with them, as well as with white men? Would he thus treat men that were good? He said they were not wicked before white men came to their country, and taught them to be so. But they died before that? And why did they die, if the Great Spirit was not angry, and they wicked? He could not say, and in reply to my explanation of the gospel doctrine of the entrance of death by sin, he again turned the subject by saying he was a 'great doctor,' and could cure any thing but death.

"The interpreter had incidentally mentioned that the reason the chiefs had to go home so soon, was that they always sacrificed a white dog on the death of a great man. I turned this fact to the account of the argument, and endeavored to connect it with, and explain by it the doctrine of atonement, by the blood of Christ, and also pressed him on the questions, how can this please the Great Spirit on your plan? Why do you offer such a sacrifice, for so it is considered? And where they got such a rite from? He attempted no definite reply. Many other topics were talked over. But these specimens suffice to illustrate his views, and mode of thinking.

"At the close of the conversation he proposed giving me a name, that henceforth I might be numbered among his friends, and admitted to the intercourse and regards of the nation. Supposing this not amiss, I consented. But before he proceeded he called for some whiskey. He was at this time an intemperate man, and though perfectly sober on that occasion, evidently displayed toward the close of the interview, the need of stimulus, which it is hardly necessary to say, we carefully kept from him. But he insisted now, and after some time a small portion was sent to him in the bottom of a decanter. He looked at it, shook it, and with a sneer said, 'why here is not whiskey enough for a name to float in.' But no movement being made to get more, he drank it off, and proceeded with a sort of pagan orgies, to give me a name. It seemed a semi-civil, semi- religious ceremony. He walked around me again and again, muttering sounds which the interpreter did not venture to explain; and laying his hand on me pronounced me 'Con-go-gu-wah,' and instantly, with great apparent delight, took me by the hand as a brother. I felt badly during the scene, but it was beyond recall, and supposing it might be useful in a future day, submitted to the initiation.

"Red Jacket was in appearance nearly sixty years old at this time. He had a weather-beaten look; age had done something to produce this, probably intemperance more. But still his general appearance was striking, and his face noble. His lofty and capacious forehead, his piercing black eye, his gently curved lips, and slightly aquiline nose, all marked a great man, and as sustained and expressed by his dignified air, made a deep impression on every one that saw him. All these features became doubly expressive when his mind and body were set in motion by the effort of speaking, if effort that may be called which flowed like a free, full stream from his lips. I saw him in the wane of life, and I heard him only in private, and through a stupid, careless interpreter. Yet notwithstanding these disadvantages, he was one of the greatest men and most eloquent orators I ever knew. His cadence was measured and yet very musical. In ordinary utterance it amounted to a sort of musical monotony. But when excited he would spring to his feet, elevate his head, expand his arms and utter with indescribable effect of manner and tone, some of his noblest thoughts.

"After this interesting conference had closed, the old chief with his interpreter, bade us a very civil and kind farewell, and set forth on foot for his own wigwam.

"It was four years after this before I had the pleasure of again seeing my old friend. I was then on a flying visit to Black Rock. At an early day I repaired to his village, but he was not at home. Ten days after, as we were just leaving the shore in the steamboat to go up the lake, he suddenly presented himself. It was unhappily too late to return. He hailed me by name, and pointed with much animation to such parts of his person as were decorated with some red cloth which I at parting had presented to him, and which, though not worn as a jacket, was with much taste distributed over his person. These he exhibited as proofs of his friendly recollection.

"The last time I ever saw him was at the close of Mr. Adams' administration. He, with a new interpreter (Major Berry having been removed by death), had been on a visit to his old friend, Co-na-shus-tah, then Secretary of War. After spending some time at the capital, where I often met him, and had the horror to see his dignity often laid in the dust, by excessive drunkenness, he paid me by invitation a final visit at Baltimore, on his way home. He took only time enough to dine. He looked dejected and forlorn. He and his interpreter had each a suit of common infantry uniform, and a sword as common, which he said had been presented to him at the war department. He was evidently ashamed of them. I confess I was too. But I forbear. He was then sober and serious. He drank hard cider, which was the strongest drink I could conscientiously offer him, so I told him. He said it was enough. I said but little to him of religion, urged him to prepare to meet the Great Spirit, and recommended him to go to Jesus for all he needed. He took it kindly, said he should see me no more, and was going to his people to die. So it was, not long after this, he was called to his last account."

Col. Stone represents the testimony of Dr. Breckenridge as corresponding with hundreds of others, who confess their inability to do the orator justice. He laments "his inability to make even an approach to justice, as to the language, and figures in which Red Jacket clothed his thoughts, and by which he illustrated and enforced them."

At another time the benefits of Christianity and the advantages of civilization, being urged by a benevolent gentleman on Red Jacket's attention, he made use of the following language: "As to civilization among the white people, I believe it is a good thing, and that it was so ordered they should get their living in that manner. I believe in a God, and that it was ordered by Him that we, the red people, should get our living in a different way, namely: from the wild game of the woods, and the fishes of the waters. I believe in the Great Spirit who created the heavens and the earth. He peopled the forests, and the air and the waters. He then created man and placed him as the superior animal of this creation, and designed him as governor over all other created beings on earth. He created man differing from all other animals. He created the red man, the white, the black and the yellow. All these he created for wise but inscrutable purposes."

Reasoning from analogy and from the different varieties of the same species, and the different species under one genus, among all other animals, he pointed out their different modes of living, and the different designs of the Creator, that appeared to be evinced with respect to them. He then proceeded:

"This being so, what proof have we that he did not make a similar arrangement with the human species, when we find so vast, so various, and so irreconcilable a variety among them, causing them to live differently, and to pursue different occupations.

"As to religion, we all ought to have it. We should adore and worship our Creator, for his great favor in placing us over all his works. If we cannot with the same fluency of speech, and in the same flowing language, worship as you do, we have our mode of adoring, which we do with a sincere heart; then can you say that our prayers and thanksgivings, proceeding from grateful hearts, and sincere minds are less acceptable to the Great God of the heavens and the earth, though manifested either by speaking, dancing, or feasting, than yours, uttered in your own manner and style?" [Footnote: As quoted by Col. Stone from MS collections of Joseph W. Moulton.]



CHAPTER XX.

Personal characteristics—Interview with General Lafayette—Visit of a French Nobleman—Col. Pickering reproved—Address on launching a schooner bearing his name—Anecdote of Red Jacket and Capt. Jones—His humor— Strong memory—Its cultivation—Contempt for pretension without merit— Love for the sublime—Portraits—Acute perception—Refined sense of propriety—First bridge at Niagara Falls—Loss of his children—Care for his people.

A prominent characteristic of Red Jacket's mind, was self esteem, which led him to be quite tenacious of his own opinion. He probably did not underrate his own ability. He felt conscious of possessing talents, which would enable him to act with dignity and propriety, in any emergency calling for their exercise. He never appeared to be intimidated or embarrassed at the thought of meeting with great men, but seemed always to be at home in their society, and to feel and act as though he regarded himself on an equality with them. This was evident in his interview with General Lafayette, in 1825.

On being presented to the general, the orator inquired if he recollected being present, at the treaty of peace with the Six Nations at Fort Stanwix, in 1784. Lafayette replied that he remembered that great council very well. "And what," said he, "has become of the young chief, who resisted so strenuously and eloquently on that occasion, the idea of the Indians' burying the hatchet?"

"He is before you," was the instant reply. Upon which the general remarked, that time had wrought very great changes upon them both since that memorable period. "Ah!" said Red Jacket, "time has not been so severe on you, as it has on me. It has left you a fresh countenance, and hair to cover your head; while to me,—behold!"—And taking a handkerchief from his head, with an air of much feeling, he disclosed the fact that he was nearly bald. Several persons present could not refrain from smiling at the simplicity of the Indian, who appeared ignorant of the way the white man, was wont to repair the ravages of age in this respect. His simplicity was enlightened by the fact, that the general was indebted to a wig, for his generous supply of hair. Whereupon the orator playfully remarked, referring to the practice of his people in war, that it had not occurred to him before, that he might supply the deficiency by scalping some of his neighbors. M. Lavasseur, the secretary of General Lafayette, remarks of the orator's appearance at that time. "This extraordinary man, although much worn down by time and intemperance, preserves yet in a surprising degree, the exercise of all his faculties. He obstinately refuses to speak any language, but that of his own people, and affects a great dislike to all others. Although it is easy to discern, that he perfectly understands the English. He refused nevertheless, to reply to the general before his interpreter had translated his questions into the Seneca language." [Footnote: See Drake, Col. Stone and others.]

A few Indian words, which the general had picked up during his previous visit to this country, on being repeated by him to the orator, gratified him exceedingly, and appeared to increase very much his regard for Lafayette.

Red Jacket appeared always to be gratified by attentions received from distinguished characters. Yet even to enjoy their society, he would not compromise his own dignity. It is said that "about the year 1820, a young French nobleman, who was making the tour of the United States, visited the town of Buffalo. Hearing of the fame of Red Jacket, and learning that his residence was but seven miles distant, he sent him word, that he was desirous to see him, adding a request that the chief would visit him in Buffalo the next day. Red Jacket received the message with contempt, and replied: 'Tell the young man that if he wishes to see the old chief, he may find him with his nation, where other strangers pay their respects to him; and Red Jacket will be glad to see him.'

"The count sent back his mesenger to say he was fatigued with his journey, and could not go to the Seneca village; that he had come all the way from France, to see the great orator of the Senecas, and after having put himself to so much trouble, to see so distinguished a man, the latter could not refuse to meet him at Buffalo.

"'Tell him,' said the sarcastic chief, 'It is very strange he should come so far to see me, and then stop within seven miles of my lodge.' The retort was richly merited. The count visited him at his wigwam, and then Red Jacket accepted an invitation to dine with him, at his lodgings at Buffalo.

"The young nobleman was greatly pleased with him, declaring that he considered him a greater wonder than the falls of Niagara. This remark was the more striking as it was made within view of the great cataract. But it was just. He who made the world, and filled it with wonders, has declared man to be the crowning work of the whole Creation." [Footnote: McKenney's Indian Biography.]

On one occasion at a treaty attended by Colonel Pickering, Red Jacket observed that the attention of the colonel, who was in the habit of taking down, as they were interpreted, the Indian speeches made, was withdrawn from himself, and his eye directed to the paper on which he was writing. Red Jacket paused. The colonel desired him to proceed. "No," said the orator, "not when you hold down your head." "Why can you not go on while I write?" "Because," replied the chief, "if you look me in the eye, you will then perceive if I tell you the truth or not." [Footnote: Col. Stone.]

On another occasion, Colonel Pickering turned, while the orator was addressing him to speak to a person near. The chief thereupon rebuked him, saying with much emphasis, "When a Seneca speaks he ought to be listened to with attention, from one extremity of this great island to the other." [Footnote: Ib.]

Toward the close of his life he was present by invitation, at the launching of a schooner at Black Rock, bearing his name. He made a short address on the occasion which indicates the estimation in which he regarded his own merit. In the course of his speech, addressing himself directly to the vessel, he said: "You have a great name given you, strive to deserve it. Be brave and daring. Go boldly into the great lakes, and fear neither the swift winds, nor the strong waves. Be not frightened nor overcome by them, for it is by resisting storms and tempests, that I, whose name you bear, obtained my renown. Let my great example inspire you to courage, and lead you to glory." [Footnote: Col. Stone.]

Also late in life, when at one of the hotels in Auburn, N. Y., observing a person whom he thought did not treat him with proper deference, he came and stood before him and stamping his foot on the floor, exclaimed with much emphasis, "I am Red Jacket!" [Footnote: Incident given to the author by J. C. Ivison, Esq., of Auburn.]

He did not relish being trifled with even in playfulness.

"At one time when visiting the house of Captain Jones, on taking his seat at the breakfast table with the family, Mrs. Jones, knowing his extreme fondness for sugar, mischieviously prepared his coffee without the addition of that luxury. On discovering the cheat, the chief looked at the captain with an offended expression, and thus rebuked him: 'My son,' stirring his cup with energy, 'Do you allow your squaw thus to trifle with your father?' Perceiving at the same time, by the giggling of the children, that they had entered into the joke, he continued, 'And do you allow your children to make sport of their chief?' Jones and his wife thereupon apologized, and the latter made the amende honorable, by handing him the sugar-bowl, which he took, and with half angry sarcasm filled the cup to the brim, with sugar. The liquid not holding so large a quantity in solution, he ate the whole with his spoon." [Footnote: Col. Stone.]

Still he enjoyed a laugh when he was making the sport. He was very entertaining in conversation, and would sometimes in the presence of his associates, relax his dignity, and for a time, when he felt in the mood, keep them in a roar of laughter, by his anecdotes, or by taking off something ludicrous, he had observed among the whites. When he had carried it sufficiently far, he would draw himself up, and resume his dignity, when by common consent, the sport would cease. [Footnote: Wm. Jones, to the author.]

He very often entertained his people also, by recounting his interviews with distinguished persons, or by describing what he had seen in great places.

One conversant with him thus speaks of the manner in which he represented to his people, what he had seen during his visit at the seat of government. "I remember having seen him on one of those occasions, when, after having seated the Indians around him in a semi-circle, taking the cocked hat that had been presented to him by General Knox, then Secretary of War, in his hand, he went round bowing to the Indians, as though they were the company at the president's house, and himself the president. He would then repeat to one and another all the compliments which he chose to suppose the president had bestowed upon him, and which his auditors and admiring people, supposed had been thus bestowed." [Footnote: Thomas Morris to Col. Stone.]

Red Jacket had a very tenacious memory. The Indians were noted for the care they bestowed on this faculty of the mind. In the absence of written records, they formed a device, which was quite ingenious, and indicated a high degree of intelligence, by which they perpetuated the knowledge of important events, in their history. They used belts, and strings of wampum.

For instance, they are assembled to form some important treaty. This treaty would be represented by the belt. Each string in that belt would represent a distinct article, or provision in that treaty. As they fixed their eye upon the belt, they knew it as well as though it had been labelled. As they took hold of each string, they could as it were, read each article of the treaty. For the preservation of these belts they had what were termed their council-houses, where they were hung up in order, and preserved with great care. At times they were reviewed. The father would go over them, and tell the meaning of each belt and of each string in the belt to the son, and thus the knowledge of all their important events, was transmitted from one generation to another.

Red Jacket, without any doubt excelled all of his race, in the perfection to which he had brought this faculty of his mind. Nothing escaped the tenacious grasp of his memory.

The following is an instance in point. At a council held with the Indians by Gov. Tompkins of New York, a contest arose between him and Red Jacket in regard to a fact connected with a treaty of many years' standing. Mr. Tompkins stated one thing, and the Indian chief corrected him, insisting that the reverse of his assertion was true. "But" it was rejoined: "you have forgotten." We have it written down on paper. "The paper then tells a lie," was the confident answer; "I have it written down here;" he added, placing his hand with great dignity on his brow. "You Yankees are born with a feather between your fingers, but your paper does not speak the truth. The Indian keeps his knowledge here. This is the book the Great Spirit gave them; it does not lie." A reference was immediately made to the treaty in question, when to the astonishment of all present, and the triumph of the unlettered statesman, the document confirmed every word he had uttered. [Footnote: McKenney's Indian Biography.]

He held in utter contempt pretensions without merit. "On one occasion not many years before his death, a gentleman from Albany, on a visit at Buffalo, being desirous of seeing the chief, sent a message to that effect. The gentleman was affluent in money and in words, the latter flowing forth with great rapidity, and in an inverse ratio to his ideas. He had also a habit of approaching very near to any person with whom he was conversing, and chattering with almost unapproachable volubility. On receiving the message, Red Jacket dressed himself with the utmost care, designing, as he ever did when sober, to make the most imposing impression, and came over to the village.

"Being introduced to the stranger, he soon measured his intellectual capacity, and made no effort to suppress his disappointment, which was indeed sufficiently disclosed in his features. After listening, for a few moments to the chatter of the gentleman, Red Jacket with a look of mingled chagrin and contempt, approached close to him and exclaimed, 'cha, cha, cha,' as rapidly as utterance would allow. Then drawing himself to his full height, he turned proudly upon his heel, and walked away in the direction of his own domicil, as straight as an Indian, nor deigned to look behind while in sight of the tavern. The gentleman with more money than brains, was for once lost in astonishment, and longer motionless and silent than he had ever been before." [Footnote: Col. Stone.]

He held the mere sensualist in equal contempt. "Many years ago, before the Indian towns were broken up along the valley of the Genesee, a clan of the Senecas resided at Canawangus, in the vicinity of the present town of Avon. The chief of the clan was a good, easy man, named Hot Bread. He was a hereditary sachem, not having risen by merit, was weak and inefficient, and of gluttonous habits. On a certain occasion, when Mr. George Hosmer was accompanying Red Jacket to an Indian council, in the course of general conversation he inquired the chief's opinion of Hot Bread. 'Waugh!' exclaimed Red Jacket: 'He has a little place at Canawangus, big enough for him. Big man here,' laying his left hand on his abdomen, 'But very small here,' bringing the palm of his right hand with significant emphasis to his forehead." [Footnote: Ib.]

He loved to hold communion with the sublime and grand in nature. He never wearied when viewing the falls of Niagara, and their roar, the baritone of nature's anthem, stirred within, depths that other harmonies failed to reach. When Mr. Catlin, the celebrated Indian portrait painter, desired to obtain the orator's picture, his consent was given, but he must be represented as standing on Table Rock, "for," said he, "when I pass to the other world, my spirit will come back, and that is the place around which it will linger." [Footnote: Catim's North American Indians.]

The artist gratified the orator, and represents him as standing there in the attitude of deep thought, dressed with much care in complete Indian costume, a very interesting memorial, presenting evident marks of being one of nature's noblemen.

Since then Red Jacket has gone to his grave, and this rock where he often stood and feasted his soul on sublimities unrivalled in nature, has likewise fallen, while the world, like the impetuous flood, rolls on unconscious of both.

Of the various paintings of Red Jacket, Col. Stone remarks, "The picture by Mr. Robert W. Weir, taken in 1828, at the request of Doctor John W. Francis of New York, is of far the highest order of merit, and has become the standard likeness of the last of the Seneca orators." To this is subjoined the following description from the pen of Doctor Francis, of the orator's appearance on the occasion,

"For this purpose he dressed himself in the costume which he deemed most appropriate to his character, decorated with his brilliant overcovering and belt, his tomahawk, and Washington medal.

"For the whole period of nearly two hours, on four or five successive days, he was as punctual to the arrangements of the artist, as any individual could be. He chose a large arm chair for his convenience, while his interpreter, as well as himself, was occupied for the most part in surveying the various objects, which decorated the artist's room. He had a party of several Senecas with him, who, adopting the horizontal position, in different parts of the room, regaled themselves with the fumes of tobacco, to their utmost gratification. Red Jacket occasionally united in this relaxation; but was so deeply absorbed in attention to the work of the painter, as to think, perhaps, of no other subject. At times he manifested extreme pleasure, as the outlines of the picture were filled up. The drawing of his costume, which he seemed to prize, as peculiarly appropriate, and the falls of Niagara, scenery at no great distance from his residence at the reservation, forced him to an indistinct utterance of satisfaction. When his medal appeared complete in the picture, he addressed his interpreter, accompanied by striking gestures; and when his noble front was finished, he sprang upon his feet with great alacrity, and seizing the artist by the hand, exclaimed with great energy, 'Good! Good!' The painting being finished, he parted with Mr. Weir with a satisfaction apparently equal to that which he doubtless, on some occasions had felt, on effecting an Indian treaty. Red Jacket must have been beyond his seventieth year when the painting was made. He exhibited in his countenance, somewhat of the traces of time and trial, on his constitution. Nevertheless he was of a tall, erect form, and walked with a firm gait. His characteristics are preserved by the artist to admiration; and his majestic front exhibits an attitude surpassing every other, that I have ever seen of the human skull. As a specimen for the craniologist, Red Jacket need not yield his pretensions to those of the most astute philosopher. He will long live by the painting of Weir, the poetry of Halleck, and the fame of his own deeds."

Red Jacket had a quick and acute perception, he was very adroit. He at one time exposed the false pretenses of Jemima Wilkinson by arranging it with a few Indians to converse in her presence, in a manner that excited her curiosity. The ruse was successful, she anxiously inquired what they were talking about? Turning upon her a searching glance, he exclaimed, "What! Are you Jesus Christ? and not know Indian?"

Though unacquainted with the usages of society, in the refined circles where he often appeared, he readily adapted himself to the new position, and conducted with propriety and ease, careful to conceal his ignorance at the time. Mr. Thomas Morris in a letter to Colonel Stone, observes: "He once on his return from Philadelphia, told me that when there he perceived many things, the meaning of which he did not understand, but he would not make inquiry concerning them there, because they would be imputed to his ignorance. He therefore determined on his return to ask me.

"He said when he dined at General Washington's, a man stood all the time behind his chair, and would, every now and then run off with his plate, and knife and fork, which he would immediately replace by others. 'Now,' said Red Jacket, 'what was this for?' I replied that he must have observed on the president's table a variety of dishes, that each dish was cooked in a different manner, and that the plates and knives and forks of the guests, were changed as often as they were helped from a different dish. 'Ah!' said he, 'is that it?' I replied in the affirmative. 'You must then suppose,' he continued, 'that the plates, and knives, and forks, retain the taste of the cookery?' Yes, I replied. 'Have you then,' he added, 'any method by which you can change your palates every time you change your plates? For I should suppose that the taste would remain on the palate longer than on the plate?' I replied that we were in the habit of washing that away by drinking wine. 'Ah!' said he, 'now I understand it. I was persuaded that so general a custom among you was founded in reason, and I only regret that when I was in Philadelphia I did not understand it; when dining with General Washington and your father. The moment the man went off with my plate I would have drunk wine until he brought me another; for although I am fond of eating, I am more so of drinking.'" [Footnote: Col. Stone's Life of Red Jacket.]

It has been well observed of him, "He had an innate refinement and grace of manner, that stamped him the true gentleman, because with him these virtues were inborn, and not simulated or acquired." [Footnote: W. C. Bryant's Memorial Address.]

On one occasion when Mr. George Hosmer of Avon, and several others of his tribe, were on their way to attend a certain treaty, the Indians one evening after the fatigues of the day, were unusually mirthful. Red Jacket conceiving the idea that Mr. Hosmer, who was unacquainted with their language might suppose he was the subject of their mirth, caused them to be silent, and through his interpreter, Captain Parrish, thus addressed him.

"We have been made uncomfortable by the storm; we are now warm and comfortable, it has caused us to feel cheerful and merry. But I hope our friend who is traveling with us will not feel hurt at this merriment, or suppose that we are taking advantage of his ignorance of our language, to make him in any manner the subject of our mirth."

To which Mr. Hosmer replied, that knowing himself to be in the company of brave and honorable men, he could not allow himself to entertain such an impression. After which they resumed their merriment, and Red Jacket his gravity. [Footnote: Col. Stone.]

The first efforts to construct a bridge at Niagara Falls was unsuccessful. It was supposed the force of the water where it flowed smoothly, would not be as great as where it dashed against the rocks and appeared more boisterous. This was a mistake. Every endeavor to fix a bent where the water was smooth, proved utterly abortive. At length an architect conceived the idea of placing the bridge, down where the water began to be broken in its descent, and of obtaining a foot-hold for his bent, behind some rock against which the water dashed. This resulted in the successful completion of a bridge, leading to Goat Island. After its completion, Red Jacket, in company with General Porter, was passing over it one day, when the chief, whose curiosity was excited, examined minutely every part of its construction, evidently regarding it, as a great wonder. At length discovering the secret, he exclaimed, "Ugh! still water!" and immediately added, "d—n Yankee." [Footnote: Given to the author by T. M. Howell, Esq., of Canandaigua, N. Y.]

Red Jacket was not a stranger to tender and refined sensibilities.

William Savary in his Journal, while attending the Indian treaty held at Canandaigua in 1794, speaks of the children of Red Jacket in terms of high commendation. Most of them died of consumption, "in the dew of their youth."

On one occasion, when visiting an aged lady of his acquaintance near Avon, who from early life had been more or less familiar with his history, she inquired of him, if any of his children were still living? Fixing his eyes upon her, with a sorrowful expression, he replied:

"Red Jacket was once a great man, and in favor with the Great Spirit. He was a lofty pine among the smaller trees of the forest. But after years of glory he degraded himself, by drinking the firewater of the white man. The Great Spirit has looked upon him in anger, and his lightning has stripped the pine of its branches." [Footnote: Related to Col. Stone by Mrs. George Hosmer of Avon.]

Some four or five years before his death, three brothers, named Thayer, were executed at Buffalo for the crime of murder. The occasion was unusual, and multitudes of both sexes, from the surrounding region, flocked to witness the unhappy spectacle.

On the day of the execution, Red Jacket was met by Judge Walden, of Buffalo, wending his way from the town to his home. The judge inquired where he was going? At the same time expressing his surprise that he did not go with the multitudes, flocking to witness the spectacle. His answer was brief; "Fools enough there already. Battle, is the place to see men die."

The reply was a merited rebuke to the desire so prevalent, to witness these awful sights. [Footnote: Mrs. George Hosmer to Col. Stone.]

Red Jacket ever cherished a watchful regard over the interests of his people, and was always ready to speak in their behalf.

At the trial of an Indian for burglary, himself and other chiefs were present to render any aid in their power, to their brother in bonds. The prisoner was found guilty of having broken into a house and stolen a few silver spoons. The crime of petit larceny, was thus merged in the greater one of burglary.

At a fitting opportunity Red Jacket arose and spoke eloquently in his brother's defense; urging the independence of his nation, the existence among them of laws for the punishment of theft, and boldly demanding the surrender of the prisoner, assuring the court that the prisoner should be tried by these laws, and suffer the penalty they demanded. His effort though regarded as able and brilliant, did not avail to rescue the prisoner from the white man, whose sentence in the case being for burglary instead of theft, Red Jacket regarded as unnecessarily severe.

When the proceedings were over, Red Jacket, who happened to be standing with a group of lawyers, took the following method of expressing his dissatisfaction.

Beholding on the sign of a printing office near by, an emblematic representation in large figures and characters, of Liberty and Justice; he asked in broken English, pointing to one of them, "What-him-call?" It was answered, Liberty. "Ugh!" was his significant and truly aboriginal response. Pointing then to the other figure, he inquired, "What-HIM-call?" It was answered, JUSTICE. Whereupon his eye kindling with animation, he asked with evident emotion, "WHERE-HIM-LIVE- NOW?" [Footnote: Geo. Hosmer, Esq., to Col. Stone.]

If the sincerity of Red Jacket's regard for the welfare of his people was ever questioned, it was by those who knew not his inner self. In guarding the interests of his people, he was in the habit of closely watching strangers, not only, but even his own friends.

Owing to slanderous reports that had been circulated, he at one time began to suspect that his friend Captain Jones, was actuated by motives of self- interest, and did not property regard the interest of the Indians.

Jones soon after met Red Jacket with his usual cordiality of manner, but was received with evident marks of coldness and distrust. "After the lapse of a few minutes, during which time the questions of Jones were answered in monosylables, the captain asked an explanation of the orator's conduct. Fixing his searching glance upon him, as if reading the secrets of his soul, Red Jacket told him of the rumor circulated, in reference to his fidelity to the Indians, and concluded by saying with a saddened expression, 'And have you at last deserted us?' The look, the tone, the attitude of the orator, were so touching, so despairing, that Jones, though made of stern materials, wept like a child; at the same time refuting the calumny in the most energetic terms. Convinced that Jones was still true, the chief, forgetful of the stoicism of his race, mingled his tears with those of Jones, and embracing him with the cordiality of old, the reconciled parties renewed old friendship over a social glass." [Footnote: W. H. C. Hosmer to Col. Stone.]



CHAPTER XXI

Views at the close of life—Incident—His life work—Unfavorable influences—Advance of the Christian party—Conversion of Red Jacket's wife—He leaves her—His return—Red Jacket deposed—Journey to Washington —His restoration—Rapid decline—Regards his end as near—Talks with his people—Endeavors to unite them.

With the views entertained by Red Jacket, the objects that met him on every side, as he drew near the close of life, were far from pleasant. Yonder hillside, exposed to the gaze of the world, its huge rocks laid bare; those fields, stretching further than eye could reach, bounded not by woodland, lake, or river, but by the white man's fence; ten thousand dwellings, smiling with the abundance and thrift of the husbandman, city and village, bustling with tumult, and the noise of busy hammers, and rattling wheels, and roaring engines; all of these however gratifying to the white man, as marks of improvement, afforded him no pleasure. He saw in them the sepulcher of his people's pride and glory.

The hillside opened to the sunlight, for the innocent lamb to sport upon, or to make the stable ox a home, he would have loved better, as when sheltered once by the sturdy oak or stately pine, its rocks jutting out from behind the ivy, and its bosom threaded by the path of the deer. The fields might have appeared inviting and green, but the white man's barrier would have warned him away, the road he would have looked upon as a prisoned path, and he would have taken to the woods, as a place more congenial to his spirit.

It is said of him "that in the days of his youth he was wont to join the hunters in the beautiful valley of the Genesee, with great enthusiasm. Game was then plenty, and they were the finest hunting grounds, he could traverse. Toward the close of his life he went thither to indulge once more, in the pleasures of the chase, where a forest apparently of considerable extent, yet remained. He entered it, recognizing some of his ancient friends among the more venerable of the trees, and hoping yet to find abundant game. But he had not proceeded far before he approached an opening; and his course was presently impeded by a fence, within the enclosure of which, one of the pale faces was guiding the plow. With a heavy heart he turned in another direction, the forest seeming yet to be deep, and where he hoped to find a deer, as in the days when he was young. But he had not traveled long, before another opening broke upon his view, another fence impeded his course, and another cultivated field appeared within. He sat down and wept." [Footnote: Circumstances related to Col. Stone by a Seneca chief.]

It has been well observed: "The whole life of the Seneca chief was spent in vain endeavors to preserve the independence of his tribe, and in active opposition as well to the plans of civilization proposed by the benevolent, as to the attempts at encroachment on the part of the mercenary.... He yielded nothing to persuasion, to bribery, or to menace, and never to his last hour remitted his exertions, in what he regarded the noblest purpose of his life." [Footnote: McKenney's Biography.]

But at the close of life, Red Jacket began to realize more than ever the power of those forces bearing down upon him, to resist which he had summoned all the energies he could command. His people, notwithstanding his efforts, were constantly brought by the encroachments of the whites, into a narrower compass, and the religion and customs of the whites continued to gain ground, and threatened to supercede the time honored usages of his fathers.

Intoxicating drinks also, the bane of the Indian race, wrought sad havoc among his people, and had well nigh ruined himself. His influence was thus effectually crippled, and his opposition to Christianity, and the efforts of the whites to obtain their land, carried much less weight, than at an earlier period of his life. He saw and felt this, and in view of it, was much cast down.

His opposition to Christianity, is said to have been much encouraged by wicked and designing men among the whites, who feared that the presence of missionaries among the Indians, would interfere with their unworthy and base designs.

But his decision when formed, as already intimated, was consistently and perseveringly maintained. He narrowly watched every proceeding, gathered around him such as would be controlled by his influence, or example, and inculcated in them those sentiments of steadfastness, in the religion of their fathers, so strikingly manifested in his own conduct.

After various discouragements and reverses, the missionary was at length established among his people, and the adherents of Red Jacket, which at first were the most numerous, by degrees diminished, until finally those friendly to Christianity, outnumbered the others. Red Jacket's people one by one, became interested in the religion the missionary had come to teach. The schools established began to be well attended, several chiefs embraced the new religion; some of them were men of influence and carried with them many others. Finally in 1826, Red Jacket's wife became interested on the subject of religion, attended the meetings of the Christians, was led to abandon the pagan worship, she formerly attended, altogether, and giving evidences of piety, proposed to unite with the mission church, under the care of the Rev. Mr. Harris.

Before uniting, she laid the subject before Red Jacket and desired his consent. This he utterly refused, and threatened in case she did so, to leave her and never visit her again. Her trial in view of this refusal, she referred to Mr. Harris, who kindly endeavored to show her what the law of Christianity demanded, that it required her to obey God, rather than man; that though her course might subject her to trial, she had the promise of the grace of Christ to help her, and that in the end it might promote her good. Still he committed the matter wholly to her own conscience, advising her to pursue the course that might thus be indicated, and leave the event in the hands of God.

After deliberating for a time she united with the church, and Red Jacket, true to his threat, left her and went to another reservation. She bore his displeasure with a meek and Christian spirit, remained at home with her family, and conducted discreetly, pursuing as before the duties of her household.

Red Jacket after a few months' absence returned, desiring to be welcomed again by his wife, who received him on condition of his not interfering with her, in her religious views, or attendance on the meetings of the mission. To this he gave his assent, and was ever afterward faithful in observing his pledge; not opposing, but aiding her in performing, according to her desire, her religious obligations.

A division was now apparent among the Senecas, in regard to religion. There was a Christian, and a Pagan party. The former led by Young King, Captain Pollard, and others; the latter recognized Red Jacket as its ruling spirit.

The opposition he had so long exerted, began to be regarded with impatience. As the Christian party advanced and became more numerous, they were unwilling to submit to the dictation of the orator. They began to feel that in his opposition to the education and improvement of his people, he was acting the part of an enemy, and not a friend.

His habits of intemperance also, having greatly lessened their esteem, they became unwilling he should longer hold the commanding position he had enjoyed, and so well adorned, in the earlier part of his life. At a council held in September, 1827, a paper was drawn up, containing charges against the orator, which were assigned as a reason for the extraordinary course they pursued, closing with the declaration, that they renounced him as their chief, and forbade him to act as one, affirming that he should thereafter be regarded as a private man.

This proceeding stung the orator to the quick, and aroused him to action, He could not endure the thought of the humiliation thus brought upon him, at the close of life. The thought too, that it had been effected by those who differed from him, in their religious sentiments, and would be regarded as a triumph over him, touching the views he had long entertained, as to what would best promote the welfare of his people, affected him in a point so near his heart, as to forbid his resting under it.

"It shall not be said," thought he, "that Sa-go-ye-wat-ha, lived in insignificance, and died in disgrace. Am I not yet strong? Have I not yet power to withstand my enemies?"

He set out for Washington, to spread his griefs before his great Father. On arriving there he visited Colonel McKenney, who had charge of Indian affairs. That officer had been informed, through the Indian agent, of all that had transpired among the Senecas, and of the cause of their displeasing Red Jacket.

When the customary salutations were over, Red Jacket remarked through his interpreter, "I have a talk for my Father." "Tell him," said Colonel McKenney, "I have one for him. I will make it, and will then listen to him." The colonel then proceeded to give a minute history of all that had recently transpired, and dwelt upon the various causes that had operated in producing the rupture, that had taken place. He pointed out to him the course he ought to have pursued, that he should have manifested a spirit of forbearance, and allowed the Christian party the same liberty in the exercise of their sentiments, which he demanded for himself; and that this course would have saved him the mortification he now experienced, in being expelled from office and power.

During this conversation Red Jacket never took his keen and searching eye from the speaker, but at its close turned to the interpreter, and pointing in the direction of his home and people, said, "Our Father has got a long eye."

He then proceeded to vindicate himself and his cause, not forgetting to pour upon the Black coats plentiful effusions of wrath. The colonel advised him to return to his people, convene a council and come to a better understanding with them, by allowing those among them who desired to do so, to become Christians, while himself and those who thought like him, might claim the privilege of following unmolested, the faith of their fathers. [Footnote: Col. McKenney's Indian Biography.]

About one month had passed since Red Jacket's deposition. In the mean time Red Jacket had been very active in going from one reservation to another, and sparing no pains, in gathering a Great Council, from those belonging to the Six Nations.

Another council was convened, much larger than the former, composed of members from other reservations, belonging to the Iroquois confederacy. It assembled at the upper council-house of the Seneca village near Buffalo.

At the opening of the council, the paper declaring the orator's deposition was read. Half Town, a Seneca chief of the Cattaraugus reservation then arose, and said there was but one voice in his nation, and that was of general indignation at the contumely cast on so great a man as Red Jacket. The council was then addressed by several other chiefs very much to the same effect. After which the condemned orator arose slowly, as if grieved and humiliated, but yet with his ancient air of command.

"My Brothers:" said he, after a solemn pause, "You have this day been correctly informed of an attempt to make me sit down, and throw off the authority of a chief, by twenty-six misguided chiefs of my nation. You have heard the statements of my associates in council, and their explanations of the foolish charges brought against me. I have taken the legal and proper way to meet these charges. It is the only way in which I could notice them. Charges which I despise, and which nothing would induce me to notice, but the concern which many respected chiefs of my nation, feel in the character of their aged comrade. Were it otherwise I should not be before you. I would fold my arms, and sit quietly under these ridiculous slanders.

"The Christian party have not even proceeded legally to put me down." He then made some artful observations on the origin of the attack made upon him. He laid open its history step by step. He dwelt upon the various circumstances connected with the introduction of Christianity among them. He alluded to the course taken by the Christians as ruinous and disgraceful, especially in their abandonment of the religion of their fathers, and their sacrifices, and of the lands given them by the Great Spirit, for paltry considerations. As for the Black coats, Mr. Calhoun had told him at Washington four years before, that the Indians must treat with them as they thought proper; the government would not interfere. "I will not consent," said he, sagaciously identifying his disgrace with his opposition to the Christians, "I will not consent silently to be trampled under foot. As long as I can raise my voice, I will oppose such measures. As long as I can stand in my moccasins, I will do all I can for my nation. Ah! it grieves my heart, when I look around me and see the situation of my people, in old times united and powerful, now divided and feeble. I feel sorry for my nation. Many years have I guided my people. When I am gone to the other world, when the Great Spirit calls me away, who among them can take my place?" [Footnote: Thatcher's Indian Biography.]

No adequate account of this speech has been preserved. It is said he spoke three hours in his own defense; that it was a masterly effort, and equal to the speeches he used to make in his palmiest days. [Footnote: Conversation of the author with Wm. Jones, Seneca chief.]

Though greatly dilapidated in his powers by intemperance, he was thoroughly aroused on this occasion, and the eloquence, pathos, and fire of a former day, shed around him the luster of a superior mind, and his people for the time, forgot and forgave his delinquencies, and by unanimous consent, reinstated him in office and power.

Thus by means of one more great exertion of this wonderful faculty, by which he controlled the minds of his people, they were led to reverse the decision that had been made against him, and though he stood among them but the blasted trunk of that tree, which, in its full and luxuriant prime, cast a deep and mellowing shade over their closing history, and invested it still with the appearance of strength; they resolved he should yet wear the title, that better befitted him in other days, though it served but slightly to hide the deformity, wrought in his noble nature, by the demon of intemperance.

With this speech the public career of Red Jacket is closed. The effort he made on this occasion, added to his exertions previous to the gathering of the council, was too great for his aged and enfeebled condition. After this he declined very rapidly, and seemed to realize that his end was drawing near. He often adverted to this event, but always in language of philosophic calmness.

In view of it he visited successively all of his most intimate friends, at their cabins, and talked with them in the most impressive and affecting manner. He told them that he was passing away, and his counsels would soon be heard no more. He ran over the history of his people, from the most remote period to which his knowledge extended, and pointed out as few could, the wrongs, the privations, and the loss of character, which almost of themselves constituted that history. "I am about to leave you," said he, "and when I am gone, and my warnings shall be no longer heard, or regarded, the craft and avarice of the white man will prevail. Many winters have I breasted the storm, but I am an aged tree, I can stand no longer. My leaves are fallen, my branches are withered, and I am shaken by every breeze. Soon my aged trunk will be prostrate, and the foot of the exulting foe of the Indian, may be placed upon it in safety; for I leave none who will be able to avenge such an indignity. Think not I mourn for myself. I go to join the spirits of my fathers, where age cannot come; but my heart fails, when I think of my people, who are soon to be scattered and forgotten."

Many noticed that his feelings at this time were greatly modified and mellowed, with respect to the stand he had taken against Christianity. His wife's example, who was a woman of humble, consistent piety, exerted a salutary, and happy influence upon him. It led him to regard Christianity more favorably, and to recede very much from the hostile position he had previously maintained. He talked of peace, and sought to bring about a reconciliation between the two parties. He convened a council with this in view. He made special preparations to attend it, dressing himself with more than ordinary care, with all his gay apparel and ornaments. He went with the intention of making what would have been his farewell speech, and giving them his last counsel.

He was taken suddenly ill at the Council-house, of cholera morbus and returned home, saying to his wife, "I am sick; I could not stay at the council, I shall never recover."

He then took off his rich costume, and laid it carefully away, reclined upon his couch, and did not rise again till morning. His wife prepared him medicine, which he took, but said, "it will do no good. I shall die."

The next day he called his wife and the little girl he loved so much, requested them to sit beside him and listen to his parting words. Addressing his wife, he said: "I am going to die, I shall never again leave this house alive. I wish to thank you for your kindness to me. You have loved me. You have always prepared my food, and taken care of my clothes, and been patient with me. I am sorry I ever treated you unkindly. I am sorry I left you, because of your new religion. I am convinced it is a good religion, and has made you a better woman, and wish you to persevere in it. I should like to live longer for your sake. I meant to build you a new house, and make you more comfortable, but it is now too late."

Addressing his daughter, he said; "I hope my daughter will remember what I have so often told her, not to go in the streets with strangers, or associate with improper persons. She must stay with her mother, and grow up a respectable woman."

He said again: "When I am dead, it will be noised abroad through all the world, they will hear of it across the great waters, and say, Red Jacket the great orator is dead. And white men will come and ask you for my body. They will wish to bury me. But do not let them take me. Clothe me in my simplest dress, put on my leggins and my moccasins, and hang the cross I have worn so long, around my neck, and let it lie upon my bosom. Then bury me among my people. Neither do I wish to be buried with Pagan rites. I wish the ceremonies to be as you like, according to the customs of your new religion, if you choose. Your minister says the dead will rise. Perhaps they will. If they do, I wish to rise with my old comrades. I do not wish to rise among pale faces. I wish to be surrounded by red men. Do not make a feast according to the customs of the Indians. Whenever my friends chose, they could come and feast with me, when I was well, and I do not wish those who have never eaten with me in my cabin, to surfeit at my funeral feast."

When he had finished he laid down on his couch and did not rise again. He lived several days but was most of the time in a stupor, or else delirious. He often asked for Mr. Harris, the missionary, and would afterward unconsciously mutter: "I do not hate him. He thinks I hate him, but I do not, I would not hurt him." The missionary was sent for repeatedly, but was from home at the time, and did not return till after the chief's death.

When the messenger told him Mr. Harris had not come, he replied: "Very well, the Great Spirit will order it as he sees best, whether I shall speak with him or not." [Footnote: Conversation of the author with Wm. Jones, Seneca chief, and sketch of Red Jacket in "The Iroquois." The account of the orator's closing hours given in this work, is more full, but in perfect accord with the statements made to the author by Mr. Jones.] Again he would murmur: "He accused me of being a snake, and trying to bite somebody. This was true, and I wish to make satisfaction."

The cross he wore was a very rich one of stones set in gold, and large; by whom it was given, his friends never knew. This is all the ornament he requested to have buried with him.

It was customary among the Indians to make funeral feasts. No family was so poor as not thus to honor the dead. If all they possessed was a cow, it was slaughtered for the occasion. Red Jacket desired nothing of this kind. A pagan funeral for a distinguished person is a pompous affair, and lasts for ten days. Every night a fire is kindled at the grave, and around it the mourners gather, and utter piteous wails.

The wife and daughter were the only ones to whom he spoke parting words, or gave a parting blessing. As his last hour drew nigh, his family all gathered around him, but the children were not his own, they were step- children, his own were all sleeping in the churchyard, where he was soon to be laid.

His step-children he always loved and cherished, their mother had taught them to love and honor him. The wife sat by his pillow and rested her hand on his head. At his feet stood the two sons, now aged and Christian men, and by his side the little girl, whose hand rested on his withered and trembling palm. His last words were still, "Where is the missionary?" He then clasped the child to his bosom, while she was sobbing in anguish, her ears caught his hurried breathing, his arms relaxed their hold, she looked up, he was gone.

There was mourning in the household, there was great mourning among the people. The orator, the man of matchless gifts, of surpassing eloquence was no more; and there were none to fill his place.

Red Jacket desired after his death, a vial of cold water might be placed in his hand. His reason for this his friends did not understand. Red Jacket felt that intemperance had been the bane of his life. Possibly from this conviction he may have desired to be accompanied in his journey to the spirit-land, by the beverage of which his better judgment most approved.

The arrangements of his funeral Red Jacket committed to his wife's son-in- law Wm. Jones. His friends, who belonged mostly to the Christian party, chose to have at his funeral the simple and appropriate services of that religion. It was largely attended by his own race, and by the whites living in that vicinity. He was buried in the mission burying ground, where were reposing many of his race, the aged and young, warrior, sachem, child.

His death was at his residence near the church and mission-house at Seneca village on the 20th of January, 1830.



INDEX.

Adano Albany Alden, Pres. Alien's Hist. Angelica, N. Y. Atotarho Au Glaize Avon Springs

Bayard, Wm. Beaver Creek Beekman, John J. Berry, Major Big Tree Bloomfield Boyd, Capt. John Braddock, Gen. Brant Breckenridge, Rev. John Bryant, W. C. Buffalo Buffalo Creek Burbeck, Maj. Butler, Col.

Calhoun, M. Cameron, Charles Canandaigua Canandaigua Lake Canaseraga Canawangus Caneadea Canoga Carlton, Sir Benj. Catlin, Mr. Cayugas Chapin, Maj. Chapman, Mrs. Charlevoix Chemung Cherokees Chippewas Cincinnati Clark, Major Claus, Col. Clinton, Gov. Codding, Mr. Colquhoun Con-neh-sauty Cornplanter Crane, Mr. Cummings, Maj. Cunadesaga Cusick, David Cuyler, Abraham Cuylerville

Dansville Darke, Col. Dearborn, Gen. Delafield, Maj. Joseph Dionderoga Delaware Detroit Detroit River Dorchester, Lord Drake Drummond, Gen. Durham Conn. Dwight, Dr.

Elk Hunter Ellicott, Mr.

Farmer's Brother Ferguson, Major Fish Carrier Fleming, Col. Fort Du Quesne Fort Hamilton Fort Harmar Fort Hunter Fort Jefferson Fort Niagara Fort Put Fort Plain Fort Recovery Fort Schlosser Fort Stanwix Fort Washington Francis, John W. Franklin, Doctor Franklin, W. T. Fraser, Donald

Ga-kwa-dia Gansevoort, Gen. Garangula Gardeau Genesee County Genesee Falls Genesee Geneva German Flats Gibson, H. B. Glen, Henry Gorham, Nath. Granger, Erastus Greenville Greig, John Grey, John

Half Town Harding, Col. Harmar, Gen. Harris, Rev. M. Harrison, Gov. Hartford, Conn. Hendrick, King Herkimer, Gen. Hickox, J. H. Hill, Capt. David Honandaganius Hornby, John Hosmer, Geo. Hosmer, W. H. C. Howell, T. M. Hubbard, Nehemiah Hudson, John Hull, Gen. Hurons

Iroquois Ivison, J. C.

Jackson, Gen. Jennison, Mary Jessup, Major Johnson, Henry Johnson, Sir Wm. Johnson, Sir John Johnson, Col. Guy Johnstone, John Jones, Capt. Horatio, II Jones, J. H. Jones, Col. W.

Ken de-wah Kickapoos Knox, Gen.

Lafayette, Gen. Lake Erie Lake Ontario Lavasseur, M. Lee, Arthur Legionville Lewis, Gen. Lincoln, Gen. Benj. Little Billy Logan

Mackinaw Matthews, Col. McKee, Col. McKenney Miamis Miami Rapids Middletown, Conn. Miller, M. S. Mills, Samuel Morris, Robert Morris, Thomas Moultan, J. W. Mount Morris Muskingum

Nellis New Connecticut New York Genesee Land Co. Nevada, Iowa Newtown, N. Y. Niagara Niagara Genesee Co. Nunda

O'Bail, Henry Ogden, Col. Aaron Oldham, Col. Oneidas Onondagas Oriskany Oswegatchie Oswego Oswego Falls Otitiana Ottawas

Painted Post Parker, Jim Parks, Mrs. Parrish, Joseph Parrish, John Parrish, O. Penn Perry, Com. Phelps, O. Pickering, Col. Pittsburg Pollard, Gen. Porter, Augustus Porter, Gen. Porter, Peter B. Potawatamies Presque Isle Proctor, Col. Pultney, Sir Wm. Pyrlaus

THE END