SPECIMENS OF INDIAN SPEECHES OF FORMER TIMES, WITH ANECDOTES.
The speeches and anecdotes of this chapter are introduced, not so much
because they have an immediate connexion with the main design of this
work, as because they are interesting relics of Indian oratory of
earlier times, and specimens of their primitive heroism and nobleness
of character. They are inserted, as nearly as I can ascertain, in the
order of time, decreasing in interest, and seeming to prove, in some
respects, a degeneracy of the race in consequence of their contact with
Europeans.
The following is the harangue of a sachem, or chief, who wished to
excite his warriors to revenge the spoliations of the grave of his
mother, when he pretended, that the first settlers of the Plymouth
colony had stolen the skins and defaced the monuments, piously
deposited and set round his parent’s tomb. I do not remember at this
moment from what authority I made the extract. It must be allowed to be
a masterly appeal to a savage race:--
“When last the glorious light of the sky was underneath this globe, and
birds grew silent, I began to settle, as my custom is, to take repose.
Before mine eyes were fast closed, methought I saw a vision, at which
my spirit was much troubled, and, trembling at that doleful sight, a
spirit cried aloud:--‘Behold, my son, whom I have cherished; see the
breasts, that gave thee suck--the hand that wrapped thee warm, and
fed thee oft! Canst thou forget to take revenge of those wild people,
who have defaced my monument in a despiteful manner, disdaining our
antiquities and honourable customs? See now, the sachem’s mother’s
grave lies like the common people, defaced by an ignoble race! Thy
mother doth complain, and implores thy aid against this thievish
people, who have newly intruded in our land. If this be suffered, I
shall not rest quiet in my everlasting habitation.’ This said, the
spirit vanished, and I all in a sweat not able scarce to speak, began
to get some strength, and recollect my spirits, that were fled; and
determined to demand your counsel, and solicit your assistance.”
The two following brief speeches I cannot date. The first is affecting;
the second, from _Adair_, is highly rhetorical;--and so indeed is the
first.
* * * * *
“We are driven back,” said an old warrior, “until we can retreat no
further. Our hatchets are broken; our bows are snapped; our fires are
nearly extinguished; a little longer, and the white man will cease to
persecute us:--for we shall cease to exist.”
* * * * *
_Speech of an Indian Captain to his Warriors, by_ ADAIR.
“Your chief knew, that your guns were burning in your hands; that your
tomahawks were thirsting for the blood of your enemies; that your
trusty arrows were impatient to be on the wing; and lest delay should
burn your hearts any longer, I say: _Join the holy ark_; and away to
cut off your devoted enemies.”
* * * * *
“In the spring of 1774,” says Thatcher’s Indian Biography, referring
to Jefferson’s Notes on Virginia, “a robbery and murder occurred in
some of the white settlements on the Ohio, which were charged to the
Indians, though perhaps not justly; for it is well known, that a large
number of civilized (?) adventurers were traversing the frontiers at
this time, who sometimes disguised themselves as Indians, and who
thought little more of killing one of that people (the Indians) than
shooting a buffalo. A party of these men, land-jobbers and others,
undertook to punish the outrage in this case, according to their
custom, as Mr. Jefferson expresses it, ‘in a summary way.’
“Colonel Cresap, a man infamous for the many murders he had committed
on that much-injured people, collected a party, and proceeded down
the Kanawa in quest of vengeance. Unfortunately a canoe of women and
children, with one man only, was seen coming from the opposite shore,
unarmed, and not at all suspecting an attack from the whites. Cresap
and his party concealed themselves on the bank of the river, and the
moment the canoe reached the shore, singled out their objects, and at
one fire killed every person in it. This happened to be the family of
_Logan_.
“It was not long after this, that another massacre took place, under
still more aggravated circumstances, not far from the present site
of Wheeling, Virginia--a large party of Indians being decoyed by the
whites, and all murdered with the exception of a little girl. Among
these too were a brother and sister of Logan; and the delicate
situation of the latter increased a thousand-fold both the barbarity of
the crime and the rage of the survivors of the family.
“The vengeance of the chieftain was indeed provoked beyond endurance;
and he accordingly distinguished himself in the daring and bloody war
that ensued.”
* * * * *
When peace was made, in 1775, Logan sent the following speech to Lord
Dunmore, by the hand of a messenger, but would not condescend to appear
in person:--
_Speech of_ LOGAN, _to_ LORD DUNMORE, _in 1775_.
“I appeal to any white man to say, if he ever entered Logan’s cabin
hungry, and he gave him no meat; if he ever came cold and naked, and
Logan clothed him not. During the course of the last long and bloody
war, Logan remained idle in his cabin, an advocate for peace. Such was
my love for the white man, that my countrymen pointed, as they passed,
and said: _Logan is the friend of white men_. I had thought to have
lived with you, but for the injuries of one man. Colonel _Cresap_,
the last spring, in cold blood, and _unprovoked_, murdered all the
relations of _Logan_, not sparing even my women and children. There
runs not a drop of his blood in the veins of any living creature. This
called on me for revenge. I have sought it. I have killed many. I have
fully glutted my vengeance. For my country, I rejoice at the beams of
peace. But do not harbour a thought, that mine is the joy of fear.
_Logan_ never felt fear. He will not turn on his heel, to save his
life. Who is there to mourn for Logan? _Not one._”
----“They left of all my tribe
Nor man, nor child, nor things of living birth:
No, not the dog, that watch’d my household hearth
Escap’d their thirst of blood upon our plains!
_All_ perished! I alone am left of earth!
To whom, nor relative, nor blood remains,
No, not a kindred drop, that runs in human veins!”
_Campbell._
General Knox said to a chief, in New York, 1789, “You look sorry,
brother. What is the matter?”
THE CHIEF’S ANSWER:
“I’ll tell you, brother. I have been looking at your beautiful
city--the great water--your fine country--and see how happy you all
are. And then I thought:--this was ours. My ancestors lived here. They
enjoyed this ground in peace, as their own. It was the gift of the
Great Spirit to them and their children. At last the white people came
here in a great canoe. They asked only, that we would let them tie it
to a tree, lest the waters should carry it away. We said:--Yes. They
then said, that some of their people were sick, and asked, if they
might bring them ashore, and put them under the shade of the trees?
We said:--Yes. Then the winter and ice came; and they asked leave to
build wigwams, and live in them, for the winter. We said:--Yes. Then
they asked for corn to keep them from starving; and we gave it them.
But we said: You must go away, when the winter is gone. And they
said:--Yes. But when the spring came, and we told them: “You must
go;”--they pointed us to their big guns, which were planted round
their wigwams, and said:--“_No_--we will stay.” And we could not drive
them away. Afterwards more came. They brought strong water, and gave
it to the Indians for land. At last they drove us back, far from the
water, and the fish, and the oysters, into the woods. They destroyed
our game;--and our people have wasted away. And see! how you grow
up in their place! This makes me sorry, brother; and I cannot help
it.”--_Star in the West._
_Speech of_ CORNPLANTER _to General_ WASHINGTON, _in 1790_.
“Father, When your army entered the country of the six nations, we
called you the _town-destroyer_; and to this day, when your name is
heard, our women look behind them, and turn pale; and our children
cling close to the necks of their mothers. But our counsellors and
warriors, being men, cannot be afraid. But their hearts are grieved
by the fears of our women and children; and desire, that the tomahawk
may be buried so deep, as to be heard of no more. Father, we will
not conceal from you, that the Great Spirit, and not man, has
preserved _Cornplanter_ from the hands of his own nation. For they
ask continually, where is the land, on which our children and their
children are to lie down upon? You told us, say they, that a line,
drawn from Pennsylvania to Lake Ontario, would mark it for ever on the
east; and a line, running from Beaver Creek to Pennsylvania, would
mark it on the west. But we see, that it is not so. For first one,
then another comes and takes it away by order of that people; who,
you told us, promised to secure it to us for ever. _Cornplanter_ is
silent (to them), for he has nothing to answer. When the sun goes down,
_Cornplanter_ opens his heart before the Great Spirit; and earlier
than the sun appears again upon the hills, he gives thanks for his
protection during the night; for he feels, that while in the midst of
men, who have become desperate by the injuries they have sustained,
it is God only that can preserve him. _Cornplanter_ loves peace. All
he had in store, he has given to those, who have been robbed by your
people; lest they should plunder the innocent to repay themselves.
“The whole season, which others have employed in providing for their
families, _Cornplanter_ has spent in endeavours to preserve peace. And
at this moment his wife and children are lying on the ground, and in
want of food. His heart is in pain for them. But he perceives, that the
Great Spirit will try his firmness in doing what is right.
“Father! Innocent men of our nation are killed, one after another,
though of the best families; but none of your people, who have
committed these murders, have been punished. We recollect, that you did
promise to punish those who should kill our people. And we ask:--was it
the intention, that your people should kill the Senecas, and not only
remain unpunished, _but be protected from the next of kin_? Father;
these, to us, are great things. We know, that you are very strong. We
have heard, that you are wise. But we shall wait to hear your answer
to this, that we may know, that you are just.”
_Speech of a Pawnee Chief to_ MR. MONROE, _President of the United
States, delivered at Washington_.
“_My great Father._ I have travelled a great distance to see you. I
have seen you, and my heart rejoices. I have heard your words. They
have entered one ear, and shall not go out at the other. And I will
carry them to my people, as pure as they came from your mouth.
“_My great Father._ I am going to speak the truth. The Great Spirit
looks down upon us, and I call him to witness all that may pass between
us on this occasion. If I am here now, and have seen your people, your
houses, your vessels on the big lake, and a great many wonderful things
far beyond my comprehension, which appear to have been made by the
Great Spirit, and placed in your hands;--I am indebted to my father
here,[16] who invited me from home, under whose wings I have been
protected. Yes, my great Father, I have travelled with your chief. I
have followed him; and trod in his tracks. But there is still another
great Father, to whom I am much indebted--the Father of us all:--He,
who made us, and placed us on this earth. I feel grateful to the Great
Spirit, for strengthening my heart for such an undertaking, and for
preserving the life, which he gave me. The Great Spirit made us all.
He made my skin red, and yours white. He placed us on this earth, and
intended, that we should live differently from each other. He made the
whites to cultivate the earth, and feed on tame animals; but he made
us red skins to rove through the wild woods and plains, to feed on
wild animals, and to dress in their skins. He also intended, that we
should go to war to take scalps, steal horses, and triumph over our
enemies;--to cultivate peace at home, and promote the happiness of each
other. I believe there are no people of any colour, on this earth, who
do not believe in the Great Spirit--and in rewards and punishments. We
worship him; but not as you do. We differ from you in appearance and
in manners, as well as in our customs; and we differ from you in our
religion. We have no large houses, as you have, to worship the Great
Spirit in. If we had them to-day, we should want them to-morrow; for
we have not, like you, a fixed habitation. We have no settled home,
except our villages, where we remain but two moons in twelve. We, like
brutes, rove through the country; while you, whites, reside between
us and heaven. But still, my great Father, we love the Great Spirit;
we acknowledge his supreme power; our peace, our health, and our
happiness depend upon him; and our lives belong to him. He made us, and
he can destroy us.
“_My great Father._ I will not tell a lie. I am going to tell the
truth. You love your country; you love your people; you love the
manner, in which they live; and you think your people brave. I am like
you, my great Father:--I love my country; I love my people; I love the
manner, in which they live; and think myself and warriors brave. Spare
me, then, my Father. Let me enjoy my country, pursue the buffalo, and
the beaver, and the other wild animals of our wilderness; and I will
trade the skins with your people. I have grown up and lived thus long
without work. I am in hopes you will suffer me to die without it. We
have yet plenty of buffalo, beaver, deer, and other wild animals; we
have also an abundance of horses. We have every thing we want. We
have plenty of land--_if you will keep your people off of it_. Let me
continue to live, as I have done--until I shall have passed to the
Good, or Evil Spirit, from the wilderness of my present life.
“There was a time, when we did not know the whites. Our wants were
fewer then, than they are now. They were always within control. We had
then seen nothing, which we could not get. But since our intercourse
with the _whites_, who have caused such a destruction of our game, our
situation is changed. We could lie down to sleep, and when we awoke, we
could find the buffalo, feeding around our camp. But now we are killing
them for their skins, and feeding the wolves with their flesh, to make
our children cry over their bones.
“Here, my great Father, is a pipe, which I present you, (handing it to
the president) as I am accustomed to present pipes to all red skins
in peace with us. It is filled with such tobacco, as we smoked before
we knew the white people. I know, that the buffalo robes, leggins,
(gaiters) moccasins, bears’ claws, &c. are of little value to you;--but
we wish to have them deposited and preserved in some conspicuous place
in your lodge; so that when we are gone, and the sod turned over our
bones, if our children should visit this place, as we do now, they may
see and recognize with pleasure the deposits of their fathers, and
reflect on the times that are past.”
_Anecdote of a Pawnee Brave._[17]
“The facts in the following anecdote of a Pawnee Brave, son of _Old
Knife_, one of the delegation, who visited Washington in 1821-22,
highly creditable to his courage, his generosity, and his humanity,
were taken, by permission, from a very interesting manuscript Journal
of Captain Bell, of his expedition with Major Long, to the foot of the
Rocky Mountains, in 1821, and are sanctioned by Major O’Fallon, Indian
agent, near the scene of the transaction here related; and also by the
interpreter, who witnessed the scene.
“This _Brave_, or warrior, of fine size, figure, and countenance, is
now (1822) about twenty-five years old. At the age of twenty-one, his
heroic deeds had acquired for him in his nation, the rank of “_the
bravest of the Braves_.” The savage practice of torturing and burning
to death their prisoners, existed in this nation. An unfortunate
female, taken in war, of the Paduca nation, was destined to this
horrible death. The fatal hour had arrived. The trembling victim, far
from her home and her friends, was fastened to the stake. The whole
tribe was assembled on the surrounding plain to witness the awful
scene. Just when the funeral pile was to be kindled, and the whole
multitude of spectators were on the tiptoe of expectation, this young
warrior, having unnoticed prepared two fleet horses, with the necessary
provisions, sprang from his seat, rushed through the crowd, liberated
the victim, seized her in his arms, placed her on one of the horses,
and mounting the other himself, he made the utmost speed towards the
nation and friends of the captive. The multitude, dumb and nerveless
with amazement at the daring deed, made no effort to rescue their
victim from her deliverer. They viewed it as the immediate act of the
Great Spirit, submitted to it without a murmur, and quietly retired
to their village. The released captive was accompanied three days
through the wilderness towards her home. He then gave her the horse,
on which she rode, with the necessary provisions for the remainder of
their journey, and they parted. On his return to the village, such was
his popularity, no inquiry was made into his conduct, no censure was
passed upon it. And since this transaction, no human sacrifice has been
offered in this, or in any other of the Pawnee tribes. The practice is
abandoned. Of what influence is one bold act in a good cause!
“The publication of this anecdote at Washington, led the young ladies
of Miss White’s seminary in that city, in a manner highly creditable to
their good sense and good feeling, to present this _Brave_ and humane
Indian, with a handsome _silver medal_, with appropriate inscriptions,
as a token of their commendation of the noble act of rescuing one of
their sex, an innocent victim, from a cruel death. Their address to
the chief closes, as follows:--
“_Brother_, Accept this token of our esteem;--always wear it for our
sakes;--and when again you have the power to save a poor woman from
death and torture, think of this, and of us, and fly to her relief and
rescue.”
REPLY.
“_Brothers_ and _Sisters_:--_This_ (the medal) will give me ease,
more than I ever had; and I will listen more than I ever did to white
men. I am glad, that my brothers and sisters have heard of the good
act that I have done. My brothers and sisters think, that I did it in
ignorance; but I now know what I have done. I did do it in ignorance,
and did not know, that I did good. But by giving me _this_ medal, I
know it.”--_Morse’s Report, &c._
END OF VOL. I.
R. CLAY, PRINTER, BREAD-STREET-HILL.
FOOTNOTES:
[1] As the Author has frequently been obliged to employ the distinctive
phrase of _wild Indians_ in this work, and has inadvertently omitted to
explain it--he would take this opportunity to say, that it indicates
those Indians, who have not been cultivated and modified by the
influence of civilization.
[2] It is interesting to remark, that M. Cuvier, before he died, had
consented to take the chair at the next anniversary of the Paris Bible
Society, and to exhibit the proofs of agreement between geological
observations and the Mosaic account of the Creation and Deluge.
[3] This story is constructed from information obtained upon the spot,
and is in substance true.
[4] Not having the exact dimensions of these lakes from authority,
under hand, these statements are made from recollection, and a glance
view of the map. It is thought they are within the actual limits, and
sufficiently accurate for the present purpose.
[5] One detachment had been left at Fort Gratiot.
[6] After all I confess it seems to me an incredible statement. That
a vast group of islands have long time been observed to lie in that
quarter, is evident from the fact, that the ordinary charts are densely
spotted to represent them, where the following inscription stands:
“_The Thousand Islands_.”
[7] This decision may be found in the Appendix to the second volume,
and the subject treated at large in the text of that volume.
[8] Sassacus was chief of the Pequots; Philip of the Pokanokets--but
sometimes headed the Narragansetts, as allies.
[9] Of course I do not pretend to quote literally, but merely to give
the substance of what was said in these interviews, as narrated to
me by the chiefs. The advice was taken and acted upon, and led to
momentous results--as will appear.
[10] To show how little the disturbance of these Indians, in their new
abode, North-West Territory, was anticipated, and the benevolent wishes
of those, who desired to confirm them in this retreat, I would here
introduce some of the remarks of Dr. Morse in his Report to Congress.
It may be observed, that the Doctor had been appointed an agent of
Government, with instructions to visit remote tribes, and collect all
possible information respecting them--to report the result of his
observations, and to recommend any measures, which might seem to him
desirable to be adopted for the welfare of the Indians.
“The expectation is,” says the Doctor, when preparing his Report, “that
a great part of the Stockbridge Indians, with numbers of the St. Regis
tribe, of the six nations, of the Munsees, Nanticokes, Delawares, and
others, in the course of the next season, 1822, will emigrate and plant
themselves on this purchase (in the North-West Territory, which had
been made pursuant to the Doctor’s recommendation.) Should this take
place, a colony will be formed at once, and a current to it created;
and should its foundations be _broad_ and laid with wisdom, there is
little doubt of its gradual increase. Should the plan be popular with
the Indians, (and the prospect is, that it will be) a _large_ colony,
enough perhaps to form a territory,[11] or a _State_, may be ultimately
collected here, educated together, and received into the Union, and to
the enjoyment of the privileges of citizens.
“Let regulations be made to _prohibit the introduction of white
settlers_ within the limits of this territory--that is: _within limits
bounded south by Illinois, east by Michigan, north by Superior, and
west by the Mississippi. Let this territory be reserved exclusively for
Indians_, in which to make the proposed experiment of gathering into
one body, as many of the scattered and other Indians, as may choose to
settle there--to be educated, become citizens, and in due time, to be
admitted to all the privileges common to other territories and States
of the Union. Such a course would probably save the Indians.”
The following is an article of a treaty made between the Government of
the United States and the Delaware tribe in 1788:--
Art. 6. “Whereas the enemies of the United States have endeavoured by
every artifice in their power, to possess the Indians in general with
an opinion, that it is the design of the States aforesaid to extirpate
the Indians, and take possession of their territories:--to obviate such
false suggestions, the United States do engage to guarantee to the
aforesaid nation of Delawares and their heirs, all their territorial
rights in the fullest and most ample manner, as they have been bounded
by former treaties, as long as the said Delaware nation shall abide
by and hold fast the chain of friendship now entered into. And it is
further agreed between the contracting parties,--should it for the
future be found conducive to the mutual interests of both parties,--to
invite any other tribes who have been friends of the United States,
to join the present confederation and to form a _State_, whereof
the Delaware nation shall be the head and have a representation in
Congress, &c.”
[11] A Territorial Government in America, is substantially _Colonial_.
[12] This letter asserts, that the annual interest of a fund, granted
in the reign of George II. for “Civilizing and Christianizing the
Indians of New England,” amounts to about 40,000_l._--and that it is
not appropriated. It might be interesting to inquire after it.
[13] Indian name of _conference_.
[14] I present this merely as the _substance_ of the impressions left
on my own mind.
[15] It has been before observed in this volume, that the Indian chiefs
under the jurisdiction of the United States, are accustomed to receive
the flag of the Union, a present from Government, in token of their
alliance, which they are generally proud to display.
[16] Major O’Fallon.
[17] The _Braves_ are warriors, who have distinguished themselves in
battle, and stand highest in the estimation of the tribe.
[Transcriber’s Note:
Inconsistent spelling and hyphenation are as in the original.]