jectured that his embassy to the British court is of great importance. This country owes much to the services of Colonel Brant during the late war in America. He was educated at Philadelphia, [at the Moor's charity school in Lebanon, Connecticut,] is a very shrewd, intelligent person, possesses great, courage and abilities as a warrior, and is inviolably attached to the English nation."

It has been denied that Brant was in any way engaged in the massacres at Wyoming, but it seems hardly possible that so many should have been deceived at that time; and, moreover, we do not find that it was denied until almost every one of that age had left the stage of action. Those who deny that he was at Wyoming should, at least, prove an alibi, or they cannot expect to be believed.*

Brant was said to have been 65 years old at his death. A daughter of his married William J. Ker, Esq. of Niagara, and he had several other children besides those we have mentioned. The son who visited England in 1822, and another named Jacob, entered Moor's school at Hanover, N. H. in 1801, under the care of Dr. Wheelock. The former son, John, died about two years since, in the winter of 1831...

CHAPTER VI.

Facts in the history of the Seneca nation-SAGOYEWATHA, or RED-JACKET-His fa mous speech to a missionary—His interview with Colonel Snelling-British invade his country- Resolves to repel them-His speech upon the event-Governor Clinton's account of him-Witchcraft affair-Complains of encroachments-One of his people put to death for being a witch-He defends the executioner-His interview with Lafayette Council at Canandaigua-Farmers-brother-Red-jacket visits Philadelphia-His speech to the governor of Pennsylvania-Speech of Agwelondongwas, or Good-peter-Narrative of his capture during the revolutionary war-FARMERSBROTHER, OF HONAYAWUS-Visits Philadelphia-PETER-JAQUETTE-Visits France -Account of his death-Memorable speech of Farmers-brother-His letter to the secretary of war-Notice of several other Seneca chiefs-KOYINGQUATAH, or YOUNGKING—JUSKAKAKA, or LITTLE-BILLY-ACHIOUT, or HALF-TOWN-KIANDOGEWA, Or BIG-TREE-GYENTWAIA, or CORN-PLANT-Address of the three latter to President Washington-Grant of land to Big-tree-His visit to Philadelphia, and deathFurther account of Corn-plant-His own account of himself—Interesting events in his life-His sons.

THE Senecas were the most important tribe among the Iroquois, or Five Nations, and, according to Conrad Weiser, they were the fourth nation that joined that confederacy. He calls them "Ieuontowanois or Sinikers," and says, "they are styled by the Mohawks and Onondagos, brothers;" and that their title in councils is Onughkaurydaaug. The French call them Tsonnonthouans, from their principal castle, or council-house, the name of which, according to Colden, is Sinondowans. Other particulars of this nation will be related as we proceed in detailing the lives of its chiefs. Among these, perhaps, the most illustrious was

SAGOYEWATHA, § called by the whites, Red-jacket, His place of resi

In a late criminal trial which has much agitated New England, reasonable people said, the defendant, out of respect to public opinion, ought to make it appear where he was at the time a murder was committed, although in law he was not bound so to do. An advocate for his innocence told the writer, that "he was not obliged to tell where he was," and it was nobody's business; and, therefore, we were bound, according to law, to believe him innocent. This we offer as a parallel case to the one in hand. But happens we are not "bound by law" to believe our chief entirely innocent of the blood shed at Wyoming. Hist. Five Nations, i. 42.

American Mag.

The common method of spelling. Governor Clinton writes, Saguoaha. Written to the treaty of "Konondaigua," (Nov. 1794,) Soggooyawauthau; to that of Buffalo Creek, (June, 1802,) Soogooyawautau; to that of Moscow, (Sept. 1823.) Sagouata. It is said to signify "One who keeps awake," or simply, Keeper-awake. "So-gwé'-e'-wau-toh; he is wide awake, and keeps every body else awake, a very appropriate name for the Cicero

98

RED-JACKET.-SPEECH TO A MISSIONARY.

[BOOK ▼ dence was, for many years previous to his death, (which happened 20 January, 1830, at his own house,) about four miles from Buffalo, and one mile north of the road that leads through the land reserved for the remnant of the Seneca nation, called the Reservation. His house was a log-cabin, situated in a retired place. Some of his tribe are Christians, but Red-jacket would never hear to any thing of the kind. He was formerly considered of superior wisdom in council, and of a noble and dignified behavior, which would have honored any man. But, like nearly all his race, he could not withstand the temptation of ardent spirits, which, together with his age, rendered him latterly less worthy notice. Formerly, scarce a traveller passed near his place of residence, who would not go out of his way to see this wonderful man, and to hear his profound observations.

In the year 1805, a council was held at Buffalo, in the state of New York, at which were present many of the Seneca chiefs and warriors, assembled at the request of a missionary, Mr. Cram, from Massachusetts. It was at this time that Red-jacket delivered his famous speech, about which so much has been said and written, and which we propose to give here at length, and correctly; as some omissions and errors were contained in it as published at the time. It may be taken as genuine, at least as nearly so as the Indian language can be translated, in which it was delivered, for Red-jacket would not speak in English, although he understood it. The missionary first made a speech to the Indians, in which he explained the object for which he had called them together; namely, to inform them that he was sent by the missionary society of Boston to instruct them "how to worship the Great Spirit," and not to get away their lands and money; that there was but one religion, and unless they embraced it they could not be happy; that they had lived in darkness and great errors all their lives; he wished that, if they had any objections to his religion, they would state them; that he had visited some smaller tribes, who waited their decision before they would consent to receive him, as they were their "older brothers."

After the missionary had done speaking, the Indians conferred together about two hours, by themselves, when they gave an answer by Red-jacket,

which follows:

"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 requested 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 we 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

of the west. His English appellation had its origin from the circumstance of his weaning, when a child, a red jacket." Alden's Account of Missions, 162.-This is a very natural derivation; but from what circumstance some of the Indians derived their names, it would be hard to divine: thus, Red-jacket had an uncle whose name meant a heap of dogs, ib. 164. * A general opinion among all the Indians that this country was an island,

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 chil dren 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.

"Brother, our seats were once large, and yours were very small; you have now become a great people, and we have scarcely a place left to spread our blankets; you have got our country, but are not satisfied; you want to force your religion upon us.

"Brother, continue to listen. You say that you are sent to instruct us how to worship the Great Spirit agreeably to his mind, and if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter; you say that you are right, and we are lost; how do we know this to be true? We understand that your religion is written in a book; if it was intended for us as well as you, why has not the Great Spirit given it to us, and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it; how shall we know when to believe, being so often deceived by the white per pie?

"Brother, you say there is but one way to worship derve the Great Spirit; if there is but one religion, why do you white people differ so much about it? why not all agree, as you can all read the book?

"Brother, we do not understand these things; we are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion which was given to our forefathers, and has been handed down to us their children. We worship that way. It teacheth us to be thankful for all the favors we receive; to love each other, and to be united; we never quarrel about religion.

"Brother, the Great Spirit has made us all; but he has made a great difference between his white and red children; he has given us a different complexion, and different customs; to you he has given the arts; to these he has not opened our eyes; we know these things to be true. Since he has made so great a difference between us in other things, why may we not conclude that he has given us a different religion according to our understanding; the Great Spirit does right; he knows what is best for his children; we are satisfied.

"Brother, we do not wish to destroy your religion, or take it from you; we only want to enjoy our own.

"Brother, you say you have not come to get our land or our money, but to enlighten our minds. I will now tell you that I have been at your meetings, and saw you collecting money from the meeting. I cannot tell what this money was intended for, but suppose it was for your minister, and if we should conform to your way of thinking, perhaps you may want some from us.

"Brother, we are told that you have been preaching to white people in this place; these people are our neighbors, we are acquainted with them; we will wait a little while and see what effect your preaching has upon them.

* Spirituous liquor is alluded to, it is supposed.