Chapter Twenty Seven The Council - Osceola the Seminole by Mayne Reid
First came the speech of the commissioner.
It is too voluminous to be given in detail. Its chief points were, an appeal to the Indians to conform peaceably to the terms of the Oclawaha treaty—to yield up their lands in Florida—to move to the west—to the country assigned them upon the White River of Arkansas—in short, to accept all the terms which the government had commissioned him to require.
He took pains to specify the advantages which would accrue from the removal. He painted the new home as a perfect paradise—prairies covered with game, elk, antelopes, and buffalo—rivers teeming with fish—crystal waters and unclouded skies. Could he have found credence for his words, the Seminole might have fancied that the happy hunting-grounds of his fancied heaven existed in reality upon the earth.
On the other hand, he pointed out to the Indians the consequences of their non-compliance. White men would be settling thickly along their borders. Bad white men would enter upon their lands; there would be strife and the spilling of blood; the red man would be tried in the court of the white man, where, according to law, his oath would be of no avail; and therefore he must suffer injustice!
Such were in reality the sentiments of Mr Commissioner Wiley Thompson (historically true), uttered in the council of Fort King, in April, 1835. I shall give them in his own words; they are worthy of record, as a specimen of fair dealing between white and red. Thus spoke he:
“Suppose—what is, however impossible—that you could be permitted to remain here for a few years longer, what would be your condition? This land will soon be surveyed, sold to, and settled by the whites. There is now a surveyor in the country. The jurisdiction of the government will soon be extended over you. Your laws will be set aside—your chiefs will cease to be chiefs. Claims for debt and for your negroes would be set up against you by bad white men; or you would perhaps be charged with crimes affecting life. You would be haled before the white man’s court. The claims and charges would be decided by the white man’s law. White men would be witnesses against you. Indians would not be permitted to give evidence. Your condition in a few years would be hopeless wretchedness. You would be reduced to abject poverty, and when urged by hunger to ask—perhaps from the man who had thus ruined you—for a crust of bread, you might be called an Indian dog, and spurned from his presence. For this reason it is that your ‘Great Father’ (!) wishes to remove you to the west—to save you from all these evils.”
And this language in the face of a former treaty—that of Camp Moultrie—which guaranteed to the Seminoles their right to remain in Florida, and the third article of which runs thus:
“The United States will take the Florida Indians under their care and patronage; and will afford them protection against all persons whatsoever.”
O tempora, O mores!
The speech was a mixture of sophistry and implied menace—now uttered in the tones of a petitioner, anon assuming the bold air of the bully. It was by no means clever—both characters being overdone.
The commissioner felt no positive hostility towards the Seminoles. He was indignant only with those chiefs who had already raised opposition to his designs, and one, in particular, he hated; but the principal animus by which he was inspired, was a desire to do the work for which he had been delegated—an ambition to carry out the wish of his government and nation and thus gain for himself credit and glory. At this shrine he was ready—as most officials are—to sacrifice his personal independence of thought, with every principle of morality and honour. What matters the cause so long as it is the king’s? Make it “congress” instead of “king’s” and you have the motto of our Indian agent.
Shallow as was the speech, it was not without its effects. The weak and wavering were influenced by it. The flattering sketch of their new home, with the contrasted awful picture of what might be their future condition, affected the minds of many. During that spring the Seminoles had planted but little corn. The summons of war had been sounding in their ears; and they had neglected seed time: there would be no harvest—no maize, nor rice, nor yams. Already were they suffering from their improvidence. Even then were they collecting the roots of the China briar (Note 1), and the acorns of the live-oak. How much worse would be their condition in the winter?
It is not to be wondered at that they gave way to apprehension; and I noticed many whose countenances bore an expression of awe. Even the patriot chiefs appeared to evince some apprehension for the result.
They were not dismayed, however. After a short interval, Hoitle-mattee, one of the strongest opponents of the removal, rose to reply. There is no order of precedence in such matters. The tribes have their acknowledged orators, who are usually permitted to express the sentiments of the rest. The head chief was present, seated in the middle of the ring, with a British crown upon his head—a relic of the American Revolution. But “Onopa” was no orator, and waived his right to reply in favour of Hoitle-mattee—his son-in-law.
The latter had the double reputation of being a wise councillor and brave warrior; he was, furthermore, one of the most eloquent speakers in the nation. He was the “prime-minister” of Onopa, and, to carry the comparison into classic times, he might be styled the Ulysses of his people. He was a tall, spare man, of dark complexion, sharp aquiline features, and somewhat sinister aspect. He was not of the Seminole race, but, as he stated himself, a descendant of one of the ancient tribes who peopled Florida in the days of the early Spaniards. Perhaps he was a Yamassee, and his dark skin would favour this supposition.
His powers of oratory may be gathered from his speech:
“At the treaty of Moultrie, it was engaged that we should rest in peace upon the land allotted to us for twenty years. All difficulties were buried, and we were assured that if we died, it should not be by the violence of the white man, but in the course of nature. The lightning should not rive and blast the tree, but the cold of old age should dry up the sap, and the leaves should wither and fall, and the branches drop, and the trunk decay and die.
“The deputation stipulated at the talk on the Oclawaha to be sent on the part of the nation, was only authorised to examine the country to which it was proposed to remove us, and bring back its report to the nation. We went according to agreement, and saw the land. It is no doubt good land, and the fruit of the soil may smell sweet, and taste well, and be healthy, but it is surrounded with bad and hostile neighbours, and the fruit of bad neighbourhood is blood that spoils the land, and fire that dries up the brook. Even of the horses we carried with us, some were stolen by the Pawnees, and the riders obliged to carry their packs on their backs. You would send us among bad Indians, with whom we could never be at rest.
“When we saw the land, we said nothing; but the agents of the United States made us sign our hands to a paper which you say signified our consent to remove, but we considered we did no more than say we liked the land, and when we returned, the nation would decide. We had no authority to do more.
“Your talk is a good one, but my people cannot say they will go. The people differ in their opinions, and must be indulged with time to reflect. They cannot consent now; they are not willing to go. If their tongues say yes, their hearts cry no, and call them liars. We are not hungry for other lands—why should we go and hunt for them? We like our own land, we are happy here. If suddenly we tear our hearts from the homes round which they are twined, our heart-strings will snap. We cannot consent to go—we will not go!”
A chief of the removal party spoke next. He was “Omatla,” one of the most powerful of the tribe, and suspected of an “alliance” with the agent. His speech was of a pacific character, recommending his red-brothers not to make any difficulty, but act as honourable men, and comply with the treaty of the Oclawaha.
It was evident this chief spoke under restraint. He feared to show too openly his partiality for the plans of the commissioner, dreading the vengeance of the patriot warriors. These frowned upon him as he stood up, and he was frequently interrupted by Arpiucki, Coa Hajo, and others.
A bolder speech, expressing similar views, was delivered by Lusta Hajo (the Black Clay). He added little to the argument; but by his superior daring, restored the confidence of the traitorous party and the equanimity of the commissioner, who was beginning to exhibit signs of impatience and excitement.
“Holata Mico” next rose on the opposite side—a mild and gentlemanly Indian, and one of the most regarded of the chiefs. He was in ill health, as his appearance indicated; and in consequence of this, his speech was of a more pacific character than it might otherwise have been; for he was well-known to be a firm opponent of the removal.
“We come to deliver our talk to-day. We are all made by the same Great Father; and are all alike his children. We all came from the same mother; and were suckled at the same breast. Therefore, we are brothers; and, as brothers, should not quarrel, and let our blood rise up against each other. If the blood of one of us, by each other’s blow, should fall upon the earth, it would stain it, and cry aloud for vengeance from the land wherever it had sunk, and call down the frown and the thunder of the Great Spirit. I am not well. Let others who are stronger speak, and declare their minds.”
Several chiefs rose successively and delivered their opinions. Those for removal followed the strain of Omatla and the Black Clay. They were “Obala” (the big warrior), the brothers Itolasse and Charles Omatla, and a few others of less note.
In opposition to those, spoke the patriots “Acola,” “Yaha Hajo” (mad wolf), “Echa Matta” (the water-serpent), “Poshalla” (the dwarf), and the negro “Abram.” The last was an old “refugee,” from Pensacola; but now chief of the blacks living with the Micosauc tribe (Note 2), and one of the counsellors of Onopa, over whom he held supreme influence. He spoke English fluently; and at the council—as also that of the Oclawaha—he was the principal interpreter on the part of the Indians. He was a pure negro, with the thick lips, prominent cheek-bones, and other physical peculiarities of his race. He was brave, cool, and sagacious; and though only an adopted chief, he proved to the last the true friend of the people who had honoured him by their confidence. His speech was brief and moderate; nevertheless it evinced a firm determination to resist the will of the agent.
As yet, the “king” had not declared himself, and to him the commissioner now appealed. Onopa was a large, stout man, of somewhat dull aspect, but not without a considerable expression of dignity. He was not a man of great intellect, nor yet an orator; and although the head “mico” of the nation, his influence with the warriors was not equal to that of several chiefs of inferior rank. His decision, therefore, would by no means be regarded as definitive, or binding upon the others; but being nominally “mico-mico,” or chief-chief, and actually head of the largest clan—the Micosaucs—his vote would be likely to turn the scale, one way or the other. If he declared for the removal, the patriots might despair.
There was an interval of breathless silence. The eyes of the whole assemblage, of both red men and white men, rested upon the king. There were only a few who were in the secret of his sentiments; and how he would decide, was to most of those present a matter of uncertainty. Hence the anxiety with which they awaited his words.
At this crisis, a movement was observed among the people who stood behind the king. They were making way for some one who was passing through their midst. It was evidently one of authority, for the crowd readily yielded him passage.
The moment after, he appeared in front—a young warrior, proudly caparisoned, and of noble aspect. He wore the insignia of a chief; but it needed not this to tell that he was one; there was that in his look and bearing which at once pronounced him a leader of men.
His dress was rich, without being frivolous or gay. His tunic, embraced by the bright wampum sash, hung well and gracefully; and the close-fitting leggings of scarlet cloth displayed the perfect sweep of his limbs. His form was a model of strength—terse, well-knit, symmetrical. His head was turbaned with a shawl of brilliant hues; and from the front rose three black ostrich-plumes, that drooped backward over the crown till their tips almost touched his shoulders. Various ornaments were suspended from his neck; but one upon his breast was conspicuous. It was a circular plate of gold, with lines radiating from a common centre. It was a representation of the Rising Sun.
His face was stained of a uniform vermilion red: but despite the levelling effect of the dye, the lineaments of noble features could be traced. A well-formed mouth and chin, thin lips, a jawbone expressive of firmness, a nose slightly aquiline, a high, broad forehead, with eyes that, like the eagle’s, seemed strong enough to gaze against the sun.
The appearance of this remarkable man produced an electric effect upon all present. It was similar to that exhibited by the audience in a theatre on the entrée of the great tragedian for whom they have been waiting.
Not from the behaviour of the young chief himself—withal right modest—but from the action of the others, I perceived that he was in reality the hero of the hour. The dramatis personae, who had already performed their parts, were evidently but secondary characters; and this was the man for whom all had been waiting.
There followed a movement—a murmur of voices—an excited tremor among the crowd—and then, simultaneously, as if from one throat, was shouted the name, “Osceola!”
Note 1. Smilax pseudo-China. From its roots the Seminoles make the conti, a species of jelly—a sweet and nourishing food.
Note 2. The Micosauc (Micosaukee) or tribe of the “redstick,” was the largest and most warlike of the nation. It was under the immediate government of the head chief Onopa—usually called “Miconopa.”