The Indian: On the Battle-Field and in the Wigwam
Observing that the whites, one day in the week, use fish instead of meat, and were desirous of obtaining a sufficient supply of it, they would go and fish for them, and bring every Friday morning an abundance for the whole settlement.
They likewise showed them the best places in the river for fishing stations, and instructed them in their own methods of catching the various kinds of fish that inhabited the shallow waters.
From these resources, the colonists were so abundantly supplied, and the provisions they had brought with them so extended, that every one enjoyed plenty through the entire winter, and the times of starving and desolation so common in the history of other colonies were unknown in the homes of the peaceful Marylanders.
Altogether, the settlers and the aborigines were so thoroughly mixed in friendship and intercourse, that they seemed as one people in thought and feeling, differing only in the distinctions which nature herself had imposed. The Indians were allowed freely to enter the dwellings of the whites, at any time they chose, the doors never being fastened against them. They would frequently come and eat with them, and sleep under their roofs, and many of the whites would pay similar visits to the lodges at the other end of the town.
Their women also instructed the wives of the colonists in making bread of maize, which soon became a staple article of diet, and the cultivation of corn was extensively entered into. As a certain mark of entire confidence of the Indians, their women and children became in a great measure domesticated in the the English families, and were treated in every respect on a perfect equality with the whites.
During the cold weather, when the men were in a great measure unemployed, the natives instructed them in the various ways of pursuing game, the snares laid for them, and the best method of approaching the unsuspecting prey. One very singular mode of gaining on the deer, in which they initiated the whites, until they became by practice almost as expert as themselves, deserves particular mention: An Indian hunter and a party of whites, go into the woods together, and presently discover a deer in the distance, feeding, and warily watching for danger, the whites, as directed, would hide themselves behind a rock, and the Indian, putting on the skin of a deer, to which the head and horns were left attached, would creep along, in a circuitous direction, towards the deer, mimicking to perfection the gait and appearance of that animal. Cautiously advancing, pretending all the time to be feeding, he would approach the animal, until he had excited its attention, when it would raise its head and look curiously at him, when he was within a few feet of it, he would partially, disengage himself from his covering, and drawing out his bow and arrow, with which he was previously provided, would take deliberate and fatal aim, and speedily bring the noble beast to the ground.
In the following spring, the natives from a distance assembled to carry on a trade with the strangers, which was conducted to the mutual advantage of both parties. The articles exchanged were deer skins, and the furs of smaller animals, on the one side, and strips of cloth, tools, and various trinkets on the other, and by these means a considerable quantity of peltries was collected.
Shortly after this, to the joy of all parties, a ship arrived with stores and reinforcements from England, and having on board a no less distinguished personage than the noble Lord of Baltimore. He was welcomed with an enthusiastic delight, and the highest honors their little state could bestow.
Nor were the Indians less pleased to hear of his arrival. The representations of the governor, and the amiable conduct of his people, had so favorably impressed them that they were willing to reverence him before they had seen him.
The next day a large party desired an interview with his lordship, and he was pleased to gratify them. They had brought with them many tokens of good feeling and respect, which they deposited before him. Some brought a whole deer, others a package of dried fish, wampum belts, tobacco, and such other things as valuing themselves they thought would be pleasing to him. They presented their offerings with such genuine expressions of gratitude and devoted attachment that the good Calvert was highly moved at his reception by these rude foresters.
One of the chiefs then made a speech to him, in which he expressed on behalf of himself and companions, the great joy they felt on being permitted to behold their great father, they thanked him for the good message he had sent them from the first, declared their willingness to serve him in any manner they were able.
Calvert replied in an appropriate style, of which they expressed their approbation by the wild gesticulations of their own race; he then invited them to a grand entertainment, prepared for them in the garden, at which he presided, with the chiefs on his right hand, and completely won their hearts by his dignified bearing, his sweetness of manners, and the interest he appeared to take in his guests. After the feast was over, they performed for his diversion a number of their national dances. A circle was formed, and the assurances of friendship renewed, the pipe of peace was then produced, and passed around from mouth to mouth, Baltimore, to their delight, indulging in a few whiffs; they then separated and returned to their places.
Nothing could exceed the kindly interest this good nobleman displayed in the welfare of the Indians. Almost as soon as he landed he made himself active in their cause, the first business he engaged in being an inquiry into the treatment of the Indians.
He professed himself highly gratified, by the faithful manner in which his instructions had been carried out by the colonists, and commended them therefor. He immediately renewed and extended, all the rights and privileges originally retained by them, and decreed that all offences committed against them should be punished exactly as aggressions against the whites. He visited them in their wigwams, distributing a large quantity of valuable presents he had brought with him for the purpose.
He endeavored to make himself acquainted with their internal arrangements, and to observe their manners and customs, he went with them into the woods, to witness their mode of hunting and fishing, which they were proud to display before him, and in token of the esteem his conduct had won from them, they bestowed upon him the endearing title of “our own chief.” With the assistance of the good padre, the proprietor perfected many plans for ameliorating the condition of his Indian subjects, for their moral and intellectual culture, a school was at once opened, and thither resorted a number of children of the surrounding tribes.
One day a great chieftain from beyond the mountains, in the most western part of the colony, repaired to St. Mary’s, to make his obeisance to the proprietor, the fame of whose merits and condescension had reached his ears. He heard with wonderment, the many strange stories told him by his friends, who lived among the whites, and approached the palace of the governor with superstitious awe.
By command of Baltimore he was received with as much show and parade as they could assume, and it seemed to have had its intended effect upon him; everything in the place attracted his attention, and called forth expressions of delight. Seeing the fondness he evinced for bright things, the governor presented him with a shining pewter dish, which he suspended around his neck and seemed to regard it as a peculiar mark of honor and distinction.
More settlers continued to arrive, and under the fostering care of Lord Baltimore, aided by the friendship of the Indians, the new colony in a short time became exceedingly flourishing and prosperous.
Not very long after the arrival of Baltimore, the good priest, whom the Indians loved, contracted a fatal disease, while visiting them, and in a short time died, deeply lamented by both his white and red friends. To testify their respect for him, they, attended his funeral in a body, and looked on with a tearful eye, while the remains of their friend were lowered in the grave. When the funeral service was over, one of them stepped forth, and in an appropriate speech, signified to the governor their sincere sorrow and condolence in the loss which both parties had sustained.
They then retired to their lodges, where a solemn fast and lamentation for the dead was held, the squaws beating their breasts and tearing their hair in a frantic manner, while the men sat around in solemn and dignified silence.
Thus happily were the seeds of the future commonwealth of Maryland planted; thus kindly and considerately were the natives treated, and nobly did they repay it, in the peace, good-feeling, and fellowship they long entertained for the settlers.
RED JACKET
HE famous Red Jacket was a chief of the Senecas. His Indian name, Sagouatha, or, one who keeps awake, was affixed to many of the important treaties concluded between the Senecas and the white people, and he became renowned among both races for his wisdom and eloquence. Without the advantages of illustrious descent, and with no extraordinary military talents, Red Jacket rose to a high position in the esteem of the red men. In the year 1805, a council was held at Buffalo, New York, at which many of the Seneca chiefs and warriors were present. At this council, Red Jacket made a speech, in answer to a missionary from Massachusetts, which in force and eloquence was worthy of the great orators of antiquity. The following is the most remarkable portion of this great effort:
“Friend and Brother: It was the will of the Great Spirit that we should meet together this day. He orders all things, and he has given us a fine day for our council. He has taken his garment from before the sun, and caused it to shine with brightness upon us; our eyes are opened, that we see clearly; our ears are unstopped, that we have been able to hear distinctly the words that you have spoken; for all these favors we thank the Great Spirit, and him only.
“Brother, this council-fire was kindled by you; it was at your request that we came together at this time; we have listened with attention to what you have said; you request us to speak our minds freely; this gives us great joy, for we now consider that we stand upright before you, and can speak what we think; all have heard your voice, and all speak to you as one man; our minds are agreed.
“Brother, you say you want an answer to your talk before you leave this place. It is right you should have one, as you are a great distance from home, and we do not wish to detain you; but we will first look back a little, and tell you what our fathers have told us, and what we have heard from the white people.
“Brother, listen to what I say. There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals for food. He made the bear, and the beaver, and their skins served us for clothing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children because he loved them. If we had any disputes about hunting-grounds, they were generally settled without the shedding of much blood: but an evil day came upon us: your forefathers crossed the great waters, and landed on this island. Their numbers were small; they found friends, and not enemies; they told us they had fled from their own country for fear of wicked men, and come here to enjoy their religion. They asked for a small seat; we took pity on them, granted their request, and they sat down amongst us; we gave them corn and meat; they gave us poison in return. The white people had now found our country, tidings were carried back, and more came amongst us; yet we did not fear them, we took them to be friends; they called us brothers; we believed them, and gave them a larger seat. At length their numbers had greatly increased; they wanted more land; they wanted our country. Our eyes were opened, and our minds became uneasy. Wars took place; Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquors among us: it was strong and powerful, and has slain thousands.”
The effect of this speech was such that the missionaries who had called the council, were forced to give up all attempts at making converts among the Senecas. Red Jacket took part with the Americans in the war of 1812, and on all occasions displayed a cool and deliberate bravery, which contrasted well with the rashness of Tecumseh and other great chiefs. He became attached to some of the American officers, and after the war regretted much to part with them.
Like Tecumseh, Red Jacket made a skilful use of superstition to obtain an influence over his tribe. Having, in some way, lost the confidence of his red brethren, he prevailed upon his brother to announce himself a prophet, commissioned by the Great Spirit to restore his countrymen to their lost land and power. By skilful reasoning, Red Jacket persuaded the superstitious Indians to believe in his brother’s infallibility. Good resulted from this deception. The Onondagas were at that period the most drunken and profligate of the Iroquois. They were now persuaded to abstain from ardent spirits, became sober and industrious, and observed and obeyed the laws of morality. But the imposture was at length exposed by the extremes into which it led many of the red men. Many were denounced as possessed by evil spirits, and would have been burned by the superstitious, if the whites had not interfered.
In a council of Indians held at Buffalo creek, Red Jacket was denounced as the author of these troubles, and brought to trial; but his eloquence saved his life and greatly increased his fame. In a speech of three hours’ length, he completely overthrew the accusations of his enemies, and was triumphantly acquitted. This was one of the most remarkable displays of eloquence to be found in history.
Many anecdotes are related of Red Jacket, which illustrated his qualities of head and heart. When at Washington he visited the rotunda of the capitol, and was shown, the panel which represented the first landing of the pilgrims at Plymouth, with an Indian chief presenting them with an ear of corn, in token of welcome. Red Jacket said, “That was good; he knew they came from the Great Spirit, and was willing to share the soil with his brothers.” But when he turned to view another panel, representing Penn’s Treaty, he said, “Ah’! all’s gone now!” These few words expressed a deal of truth and a feeling of regret.
When Lafayette was at Buffalo, in 1825, among those who called upon him was Red Jacket, who resided near that town, and by years and intemperance had been much worn down. He remembered Lafayette, having seen him at an Indian council held at Fort Schuyler, 1784. He asked the general if he recollected that meeting. The general replied that he had not forgotten it, and asked Red Jacket if he knew what had become of the young chief, who, in that council, opposed with such eloquence the burying of the tomahawk. Red Jacket replied, “He stands before you!” The general observed that time had much changed them since that meeting. “Ah,” said Red Jacket, “time has not been so severe upon you as it has upon 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, he showed that it was entirely bald.
Red Jacket always opposed the introduction of missionaries among his people, and with a force of reasoning, the white agents could not resist. He believed that the whites should first practice the virtues they preached to the red men; and he had seen too much evil follow in the white man’s steps to wish his men to tread the same path.
Not long before his death, Red Jacket was visited by Mr. Catlin, the celebrated author of a most complete work upon the Indians of North America. He then resided near Buffalo, and was the head chief of all the remaining Iroquois.
Mr. Catlin painted his portrait, and represented him as he wished, standing on the Table Rock, at the Falls of Niagara; about which place he thought his spirit would linger after his death. Red Jacket died in 1836. A handsome and appropriate monument was erected over his grave, by Mr. Henry Placide, the comedian; and more lasting monuments, in historical form, have been written by distinguished authors. As an orator, this gifted chief was equal to any of modern times. His speeches display the greatest sagacity and sublimity of ideas, with the greatest force and condensation of expression. His gestures while speaking are said to have been singularly significant; and the features of his face, particularly his piercing eyes, full of expression. He was in truth, a “forest-born Demosthenes.”
WEATHERFORD.
EATHERFORD was the principal chief of the
Creeks during the war in which the power of that nation was broken and destroyed by General Jackson. In his character was found that union of great virtues and vices which has made up the character of many celebrated men among civilized nations. With avarice, treachery, lust, gluttony, and a thirst for blood, nature gave Weatherford, genius, eloquence, and courage. Seldom has an Indian appeared, more capable of planning and executing great designs. His judgment and eloquence secured him the respect of the old; his vices made him the idol of the young and unprincipled. In his person, he was tall, straight, and well proportioned; his eyes black, lively, and piercing; his nose aquiline and thin; while all the features of his face, harmoniously arranged, spoke an active and disciplined mind.
It was Weatherford’s talents and determined spirit which prolonged the war against the whites, which began in August, 1813. When the power of the Creeks had been broken, and great numbers of them had fallen, many of their chiefs and warriors came to General Jackson, and surrendered themselves prisoners. Weatherford, with a few followers, boldly maintained his hostile attitude. General Jackson, to test the fidelity of those chiefs who submitted, ordered them to deliver, without delay, Weatherford, bound, into his hands, that he might be dealt with as he deserved. The warriors made known to Weatherford what was required of them. His noble spirit would not submit to such degradation; and he resolved to yield himself without compulsion.
Accordingly, Weatherford proceeded to the American camp, unknown, and under some pretence, was admitted to the presence of the commanding general. He then boldly said: “I am Weatherford, the chief who commanded at Fort Mimms. I desire peace for my people, and have come to ask it.” Jackson was surprised that he should venture to appear in his presence, and told him, for his inhuman conduct at Fort Mimms, he well deserved to die; that he had ordered him to be brought to the camp, bound, and had he been so bound, he would have been treated as he deserved. To this Weatherford replied:
“I am in your power – do with me as you please. I am a soldier. I have done the white people all the harm I could. I have fought them and fought them bravely. If I had an army, I would yet fight; I would contend to the last. But I have none. My people are all gone. I can only weep over the misfortunes of my nation.”
General Jackson was pleased with his boldness, and told him that, though he was in his power, yet he would take no advantage; that he might yet join the war party, and contend against the Americans, if he chose, but to depend upon no quarter if taken afterward; and that unconditional submission was his and his people’s only safety. Weatherford rejoined in a tone as dignified as it was indignant, – “You can safely address me in such terms now. There was a time when I could have answered you – there was a time when I had a choice – I have none now. I have not even a hope. I could once animate my warriors to battle – but I cannot animate the dead. My warriors can no longer hear my voice. Their bones are at Tallahega, Tallushatchee, Emuckfaw, and Tohopeka. I have not surrendered myself without thought. While there was a single chance of success, I never left my post, nor supplicated peace. But my people are gone, and I now ask it for my nation, not for myself. I look back with deep sorrow, and wish to avert still greater calamities. If I had been left to contend with the Georgia army, I would have raised my corn on one bank of the river, and fought them on the other. But your people have destroyed my nation. You are a brave man. I rely upon your generosity. You will exact no terms of a conquered people, but such as they should accede to. Whatever they may be, it would now be madness and folly to oppose them. If they are opposed, you shall find me amongst the sternest enforcers of obedience. Those who would still hold out, can be influenced only by a mean spirit of revenge. To this they must not, and shall not sacrifice the last remnant of their country. You have told our nation where we might go and be safe. This is good talk, and they ought to listen to it. They shall listen to it.”
The treaty concluded between the Creeks and the whites was faithfully observed by the former, and Weatherford’s conduct proved, that he could be a warm friend if conciliated, as well as a formidable and determined foe in war. Passionately fond of wealth, he appropriated to himself a fine tract of land, improved and settled it. To this he retired occasionally, and relaxed from the cares of his government, indulging in pleasures, censurable and often disgusting. The character of this chief reminds us of some of the old Roman heroes and politicians. The same genius, activity, ambition, and love of vicious pleasures belonged to those Cæsars and Antonys who have received more historical encomiums than is rightfully their due.
THE BATTLE OF SACO POND
O event is oftener mentioned in New England story than the memorable fight between the English and Indians, at Saco Pond. The cruel and barbarous murders almost daily committed upon the inhabitants of the frontier settlements, caused the general court of Massachusetts to offer a bounty of £100 for every Indian’s scalp. This reward induced Captain John Lovewell to raise a volunteer company, and make excursions into the Indian country for scalps. He was very successful and returned to Boston with scalps for which he received £1000.
The Indians, however continued their depredations, and the Pequawkets, under the terrible chief, Paugus, especially distinguished themselves for their frequent predatory incursions. About the middle of April, 1725, Captain Lovewell, with forty-six men, marched on an expedition against Paugus. The party arrived near the place where they expected to find the Indians, on the 7th of May; and and early the next morning, while at prayers, heard a gun, supposed to be fired by one of the Indians, and immediately prepared for the encounter. Divesting themselves of their packs, they marched forward, but in an opposite direction from where the Indians were posted.
This mistake gave Paugus an advantage. He followed the track of the English, fell in with their packs, and learned their numbers. Encouraged by superiority, he having eighty men with him, he pursued the English, and courted a contest. Lovewell, after marching a considerable distance, during which time he took one scalp, and was mortally wounded by the last fire of the Indian who had been scalped, ordered his men to return for their packs. The wary Paugus expected this, and lay in ambush to cut them off. When the English were completely encircled, the Indians rose from the coverts, and advanced towards them with arms presented. They expected the English to surrender to their superior force, and accordingly threw away their first fire. But Lovewell, though wounded, led on his men to the attack. The Indians were driven back several rods, and many killed and wounded. But they soon returned and attacked their white foes vigorously; killed Lovewell and eight men, and wounded three others. The English then retreated to the shore of Saco Pond, so as to prevent their being surrounded. The banks afforded a kind of breastwork, behind which they maintained the contest until night, when the Indians drew off and they saw no more of them. Only nine of the English escaped unhurt, though several that were wounded lived to return to Dunstable.
