Interview between Farmer's Brother and Thomas Morris--Mr. Morris addresses
the women--Distributes presents--Negotiations continued--Treaty concluded
with the women and warriors--Manner of payment--Inquiries about a Bank--
Their reservations--White woman--Young King's dissent--Charge of
insincerity.
The Indians appeared to regard the breaking up of the council at Big Tree,
with great satisfaction. Their joy was unbounded; they made the forest
ring with their wild yells, inveighing loudly and insultingly against Mr.
Morris, and the commissioners, and assuming such menacing attitudes, as
fairly to intimidate those unaccustomed to their rude manners.
To all present but Mr. Morris, the prospect of accomplishing any thing
after this seemed utterly hopeless, and it was with some difficulty the
commissioners were persuaded to remain, for the purpose of giving him the
opportunity of another trial. Yet his hopes of success were so sanguine,
as to induce them to tarry a short time longer.
The day after the breaking up of the council, Farmer's Brother called on
Mr. Morris, expressed his regret at what had transpired, and the hope that
it might not destroy the interest he had manifested for his nation.
"Certainly not," said Mr. Morris,--"you had a right to refuse to sell your
lands;" but he added, the treatment he had received from his people at the
close of the council, especially in allowing a drunken warrior to menace
and insult him; while they were yelling in approbation of his conduct, was
uncalled for, and ungenerous. He had not deserved this from them. They had
for years had food at his house in Canandaigua, and liquor as much as was
for their good, and whenever any of them had been at Philadelphia, his
father had treated them with equal kindness and hospitality.
Farmer's Brother acknowledged that all this was true, and regretted that
the council fire had been extinguished so hastily, or they might have had
a meeting, to smooth over these difficulties.
"Yes,"--said Mr. Morris, "and here is another ground of complaint. Red
Jacket assumed the right of covering up the fire. This did not belong to
him. For according to your custom, he only who kindles the council fire,
has a right to cover it up."
"That is so,"--said Farmer's Brother.
"Then as I did not cover it up the council fire is still burning."
After thinking a moment he replied,--"_Yes_:"--and appeared to be
pleased that it was so, and proposed to have the council convene again.
Mr. Morris signified his pleasure to delay a few days, to give him time to
look over his accounts, pay for the provisions that had been consumed,
collect his cattle that had not been slaughtered, and arrange other
matters preparatory to his leaving the treaty ground.
He had become so well acquainted with Indian customs, that he had resolved
upon another expedient, when his negotiations with the sachems had failed.
It is a rule among the Indians that their sachems shall have a right to
transact whatever business belongs to their nation, whether relating to
their lands, or anything else. But in transactions that concern their
lands, if their course is not satisfactory to the women and warriors, they
have a right to arrest the proceedings, and take the management into their
own hands. The reason they assign for this practice is,--that the land
belongs to the warriors, because they are the defense and strength of
their nation, and to the women, because they are mothers of the warriors.
In their polity therefore they recognize head or chief women, whose
privilege it is to select a speaker to represent their views.
Mr. Morris determined as a last resort, to refer his case to the chief
women and warriors. He accordingly sought and obtained such a meeting.
He made known to them his business, told them of the offer he had made
their sachems, portrayed to them in glowing colors, the advantages they
would receive from the annuity so large a sum would bring,--how it would
furnish them with food and clothing, without any anxiety or toil on their
part, and that they would thus be relieved of many hardships, which they
were now compelled to endure.--That the sachems, who were unwilling to
sell the land, always had enough to supply their wants.--That they could
kill game, and feast on the meat, and go to the settlements and sell the
skins, and buy them clothing. Hence they did not care to exchange their
land for money, that would enable the women to obtain for themselves and
children food and clothing, whereas they were now often compelled to go
hungry and naked. By selling such a portion of their land as they had no
use for, they would have the means of supplying their necessary wants, and
of making themselves comfortable. He then displayed before them a large
supply of beads, blankets, silver brooches, and various other ornaments,
of which the natives were particularly fond, and said he had brought these
with the design of making them presents, in the event of a successful
treaty. But in as much as the women were not to blame for breaking off the
negotiations, he was determined they should have the presents he had
intended for them. He accordingly proceeded to distribute among sparkling
eyes, and joyous hearts, the beauties and treasures, he had brought for
them.
These gifts proved a most powerful addition to his argument, and were the
means of giving a favorable turn to their counsels. For several days after
this the chiefs, and women, and warriors, could be seen scattered about
here and there in small parties, engaged in earnest conversation, which
resulted in a renewal of their negotiations.
Mr. Morris was informed that their council fire was still burning, and
that their business might proceed,--but instead of being carried on by the
sachems, would be conducted by the women and warriors.
Cornplanter being the principal war-chief, appeared on this occasion in
their behalf.
He said,--"They had seen with regret the misconduct of the sachems; that
they thought also the action of Mr. Morris was too hasty; but still they
were willing the negotiations should be renewed; and hoped they would be
conducted with better temper on both sides."
Mr. Morris offered a few conciliatory remarks in reply; and Farmer's
Brother, on the part of the sachems, represented these proceedings of the
women and warriors, as in accordance with the customs of their nation.
The way being thus opened, the negotiations were readily carried forward
to a successful termination.
They consented to sell their lands for the sum proposed, which was one
hundred thousand dollars, leaving their reservations to be settled, as
they could agree.
The simplicity of the Indian character was apparent, in the eagerness with
which they desired to know about a _Bank:_ the president having
directed that the money they received for their lands, in case they were
sold, should be invested for their benefit in stock of the United States
Bank; in the name of the president, and his successors in office, as
trustees of the Indians; they earnestly inquired,--_what is a Bank_?
Several attempts were made at explanation, when finally they came to
understand, that the United States Bank, at Philadelphia, was a large
place where their money would be planted, and where it would grow, like
corn in the field.
As it was desirable also for them to understand, that the dividends from
it might be greater some years than others, this was explained by
referring to the idea of planting, as they could know from experience,
that some years they would have from the same ground a better crop than
others. Hence after this when speaking to Mr. Morris about their money,
they would inquire _what kind of a crop they were going to have that
year_?
Another point of interest with them, was to ascertain _how large a pile,
the money they were to receive, would make_?
This was shown them by representing the number of kegs of a given size, it
would take to hold, and the number of horses that would be necessary to
draw it.
These questions being settled, the next point to be agreed upon, was the
size of their reservations. Mr. Morris had stipulated, in case their
demands were reasonable, no deduction would be made from the price they
were to receive. But instead of moderate, very exhorbitant claims were
presented, growing out of a degree of rivalry between different chiefs.
Their comparative importance would be graduated in a measure by the size
of their domain, and the number of people they would thus be enabled to
have about them; hence they were individually ambitious of not being out-
done, in the size of their reservations.
Red Jacket put in a claim to about one-fourth of the entire tract
purchased. Cornplanter desired about as much; and other chiefs were alike
ambitious in securing extensive reservations; and they wished to have them
marked out by natural boundaries, such as rivers, hills or the course of
streams. To all of these demands Mr. Morris was obliged to give a stout
and resolute denial, requiring them to fix upon a certain number of square
miles, which, in the aggregate, should not be far from three hundred and
fifty.
Here also arose difficulties about the size of their respective
allotments, which they were unable to settle, so that Mr. Morris was
obliged to assume the office of arbiter, and decide these for them, which
he accomplished generally to their satisfaction.
In only one instance did he depart from his purpose of not allowing
natural boundaries, in describing their reservations. It was in case of
Mary Jemison, the White Woman, who lived on the Genesee river, some few
miles above Mt. Morris. Her history is one of singular interest, and as
belonging to this region, and connected with the circumstances under
consideration, a brief notice of this remarkable woman, will not be out of
place.
Hers is an instance of the entire change that may be wrought, in the taste
and inclination, so that instead of a civilized, a person may prefer an
uncultivated state of society. Though descended from the whites, she
became so thoroughly Indian in her feelings and habits, that she was
regarded as a curiosity, and called by way of distinction--the "_White
Woman_."
She was born on the ocean, while her parents were emigrating from Ireland
to this country, about the year 1742 or 3. Her father and mother soon
after landing at Philadelphia, removed to a frontier settlement of
Pennsylvania, lying on what was called Marsh Creek. During the war between
the French and English, she was taken captive with her parents, by a party
of Shawnee Indians. On the way, her father and mother were killed. The
mother anticipating, from tokens she had observed, what would be their
fate, advised her child not to attempt an escape from the Indians, as she
most likely would be taken again, and treated worse. But as a course
better adapted to promote her welfare, she was told to try and please her
captors, adding as her parting counsel,--"don't forget, my daughter, the
prayers I have taught you,--repeat them often; be a good child, and may
God bless you."
After this, under various trials she went with the party, until they came
to Fort Du Quesne. [Footnote: Afterwards called Fort Pitt, now the site of
Pittsburg.] Here she was given to two Indian women, who were of the Seneca
nation, and lived eighty miles below, on the Ohio river, at a place called
She-nan-jee. With the usual ceremony observed by the Indians on such
occasions, she was adopted into their family, and called De-ha-wa-mis. At
length under kind treatment she began to feel as one of them. In time she
was married to a young chief of the Delaware tribe, with whom she lived
happily for several years in the Shawnee country. She became devotedly
attached to her Indian husband, who treated her with marked tokens of
affection.
After a time she welcomed with the joy of a young mother's heart, the
appearance in her wigwam of a daughter, her first born. The bright morning
of her domestic joy was soon overcast with sorrow; she is seen strewing
over her little one's grave, the fallen leaves of autumn. She-nin-jee, her
Indian husband once more became a father. Together they gladly embraced a
son. Their lonely cabin after this was enlivened and cheered by his
childish prattle; nothing now remained to interrupt the joy of the mother,
but the absence of the father, whom the season of hunting, took far away
from his cherished home. Yet with returning spring these toils are
forgotten, as he is surrounded once more with the charms of the domestic
fireside. But at length there came a spring whose joyful return, brought
not the long wished for She-nin-jee, back to his lonely cabin. Many an
evening fire blazed brightly to bid him welcome, yet he did not come.
Choice venison had been dried and laid up for him, new skins had been
prepared and spread for his couch, and many a silent hour whiled away with
thoughts of the absent one, but he came not. His returning comrades
brought back the sad news of his death. De-ha-wa-mis mourned long and
deeply for the pride of her Indian wigwam. Her own kindred could not have
extended to her more genuine sympathy, than did her new relatives by
adoption. They kindly offered to take her back, if she desired to go, to
her former friends among the whites, or if she chose to remain among them,
they promised to give her a home of her own.
A part of her Indian relatives lived in the valley of the Genesee, and
this was the occasion of her removal there, from her home on the Ohio. A
few years intervened, and she again became the wife of an Indian, the
distinguished Seneca warrior Hio-ka-too. She resided with him until his
death, at Gardeau, the place where she was living, at the time of her
appearance at this treaty. The chiefs desired for her a special
reservation. To this Mr. Morris readily assented, in case she would
specify a certain number of acres.
She said to him,--"I do not know any thing about acres, but I have some
improved places;" pointing them out on the ground; "here a patch of
potatoes, there, a few beans, and another still, where there's a little
corn." She wished these might be embraced in her reservation, at the same
time giving boundaries, which she thought would include them.
Mr. Morris owing to the lateness of the hour, and the impatience of the
commissioners, gave his consent to the boundary named, supposing it might
include a hundred or a hundred and fifty acres. But much to his surprise,
the tract when surveyed, was found to contain not less than seventeen
thousand, nine hundred and twenty-seven acres. [Footnote: Indian Treaties,
p. 39. This reservation has been variously represented to contain, four
thousand, and by others a larger number of acres. Col. Stone makes it
thirty thousand. The amount given in the text is that obtained by actual
survey of the boundaries in question. They are as follows: "Beginning at
the mouth of Steep Hill Creek, thence due east until it strikes the Old
Path, thence south until a due west line will intersect with certain steep
rocks on the west side of the Genesee river, thence extending due west,
due north, and due east, until it strikes the first mentioned bound,
enclosing as much land on the west side, as on the east side of the
river."
The survey by Augustus Porter, surveyor, gives it 17,927.]
Mary Jemison, the White Woman, had thus secured to her, according to the
pledge of the Indians to give her a home, a princely domain, where for
years after in primitive simplicity, she planted her beans, potatoes and
corn, and maintained, as in former years, the usages of her Indian life.
The most of this tract she afterward sold to John Grey and Henry B. Gibson
of Canandaigua; a deed for which was executed bearing date of September
3d, 1823.
She retained for her own use twelve hundred and eighty acres, and received
for the balance, the sum of four thousand two hundred and eighty-six
dollars, or an annuity of three hundred dollars forever.
The Senecas became gradually dispossessed of their lands in the valley of
the Genesee, and in the year 1825, removed to their reservation at
Buffalo. At the time of their removal, the White Woman refused to part
with the residue of her land, and continued to reside at the place, where
she had passed the greater part of her long life, and which was now
endeared to her by many associations in the past.
But here she soon found herself surrounded by another race, and as time
advanced, she longed to be among the people she had chosen for her
kindred, and disposing of her possessions in the Genesee valley, removed
to Buffalo in 1831.
She had now upon her the infirmities of age. Long had the parting
injunction of her christian mother passed from memory. The religion as
well as habits of the Indian, had become hers. Ninety summers had passed
over her head. The missionary had visited her, and had been assured that
her faith had long been in accord with that of the red man, and she had no
desire to change her religious views.
But ere her last hour came a voice reached her from the distant past. It
awakened memories long forgotten. She sent for the missionary. He came and
stood by her. She was almost withered away. Her small, shrivelled, finely
wrinkled face, silvery hair, toothless mouth, the nose almost touching her
chin, and her thin, wasted form, indicated the presence of second
childhood. The memory of that long lost mother rushed back upon her mind.
She cried out in anguish, as well as sincerity of heart, "Oh, God! have
mercy upon me!" The prayer of her childhood returned; she instinctively
began to say.--"_Our Father which art in heaven._"
As a child she received the instructions of the missionary, and before
departing this life, her soul was lighted up with a cheering hope, based
upon a reception of the clear and living truths of Christianity.
No one had sought to disturb the serenity of her advanced life, by
intruding upon her the idea that she was a sinner. How came she to be thus
exercised? The lessons given in childhood, availed more than sermons, and
impressions were then made, which though apparently effaced, still
remained to be quickened into life, and bring forth fruit, which cheered
the closing days of her singularly eventful history.
With the settlement of the White Woman's reservation, Mr. Morris regarded
the business of the treaty, as about concluded. Yet a new obstacle was
presented by the arrival of Young King, a descendant of "Old Smoke," a
renowned chief, held in great veneration among the Senecas. None had ever
attained a greater degree of power, or swayed a more commanding influence.
The son though not possessing the high endowments of the father, yet when
he chose to exert it, commanded an extensive hereditary influence, which
carried with it great weight. Having been informed of the proceedings of
the council thus far, he expressed his disapproval.
Cornplanter and Farmer's Brother informed Mr. Morris that the treaty could
not be completed contrary to the wishes of Young King; that however
unreasonable it might appear to him, for one man to defeat the will of the
entire nation, it was a power he received from his birth, and one of which
he could not be deprived. Yet after much persuasion, Young King, though
not reconciled to the idea of selling their lands, acquiesced; saying--"he
would not stand out against the wishes of his nation."
The signing of the treaty yet remained; and Red Jacket according to the
testimony of Mr. Morris, though he had strenuously resisted the sale,
desired nevertheless to have his name appear among the chiefs of his
nation, whose signatures were appended to the deed executed on the 15th of
September, 1797, conveying to Robert Morris of Philadelphia, the title to
all their lands west of the Genesee river, not included in their
reservations, or previously sold.
From this fact the inference has been derived, that the orator was
_insincere_ in his opposition to the sales made of his people's lands.
His sincerity though questioned now, was never after this a matter of
doubt. If he had been insincere before, the effect of this sale on the
destiny of his people, imposed upon him considerations of so grave a
nature, as to render the idea of his indifference extremely improbable,
and no one after this ever thought of imputing to him such a motive. Yet
in all the sales the Senecas made of their land, subsequent to this
period, Red Jacket's name, however much he may have resisted the act, was
appended to the deed or instrument of conveyance. The reason he assigned
for this, was his desire to have his name go, whether for better or worse,
with the destinies of his people. Having exerted all his energies to
prevent the sale of their lands, he felt that his duty had been
discharged. And when his people decided against him, he regarded the
responsibility of the transaction as resting on those who had effected it,
and whether he gave or witheld his name, it would have no influence in
determining the result.
He may have had some pride also in having his name appended to a document,
which he knew the white people regarded, as of much importance, and were
very careful to preserve.
It is related of him as having transpired at a later period, when Mr.
Greig of Canandaigua, acting for the Ogden Company, was holding a council
with a view to purchase some of the smaller Indian reservations, lying
along the Genesee river, he was opposed step by step, by the persistent
efforts of Red Jacket. Yet notwithstanding the opposition, Mr. Greig was
successful in securing the extinguishment of their title, to about eighty
thousand acres of their land. When the time came for signing the deed, Mr.
Greig said to Red Jacket,--"_As you have been opposed to the sale of the
land, you need not have your name attached to the deed_." But he would
hear to nothing of the kind, and insisted upon signing it, seeming to take
pride in having his name appended to the paper. [Footnote: Conversation of
the author with the Hon. John Greig of Canandaigua. Some years ago a story
illustrating the eloquence of Red Jacket went the rounds of the papers, in
which Mr. Greig was represented as arguing a case in opposition to and as
being defeated by Red Jacket. Not happening to see it at the time, the
author sought for a copy, but learning that its principal statements were
fictitious, he relinquished the undertaking. Mr. Greig never argued the
case as represented, but took down a speech from the interpreter which he
read to the orator, who was much pleased with its correctness and bestowed
on him an Indian name, signifying--"_a ready writer_."]