ORIGIN OF THE WHITE, THE RED, AND THE BLACK MEN
A SEMINOLE TRADITION
When the Floridas were erected into a territory of the United States, one of the earliest cares of the Governor, William P. Duval, was directed to the instruction and civilization of the natives. For this purpose he called a meeting of the chiefs, in which he informed them of the wish of their Great Father at Washington that they should have schools and teachers among them, and that their children should be instructed like the children of white men. The chiefs listened with their customary silence and decorum to a long speech, setting forth the advantages that would accrue to them from this measure, and when he had concluded, begged the interval of a day to deliberate on it.
On the following day a solemn convocation was held, at which one of the chiefs addressed the governor in the name of all the rest. "My brother," said he, "we have been thinking over the proposition of our Great Father at Washington, to send teachers and set up schools among us. We are very thankful for the interest be takes in our welfare; but after much deliberation have concluded to decline his offer. What will do very well for white men will not do for red men. I know you white men say we all come from the same father and mother, but you are mistaken. We have a tradition handed down from our forefathers, and we believe it, that the Great Spirit, when he undertook to make men, made the black man; it was his first attempt, and pretty well for a beginning; but he soon saw he had bungled; so he determined to try his hand again. He did so, and made the red man. He liked him much better than the black man, but still he was not exactly what he wanted. So he tried once more, and made the white man; and then he was satisfied. You see, therefore, that you were made last, and that is the reason I call you my youngest brother.
"When the Great Spirit had made the three men, he called them together and showed them three boxes. The first was filled with books, and maps, and papers; the second with bows and arrows, knives and tomahawks; the third with spades, axes, hoes, and hammers. 'These, my sons,' said he, 'are the means by which you are to live: choose among them according to your fancy.'
"The white man, being the favorite, had the first choice. He passed by the box of working-tools without notice; but when he came to the weapons for war and hunting, he stopped and looked hard at them. The red man trembled, for he had set his heart upon that box. The white man, however, after looking upon it for a moment, passed on, and chose the box of books and papers. The red man's turn came next; and you may be sure he seized with joy upon the bows and arrows and tomahawks. As to the black man, he had no choice left but to put up with the box of tools.
"From this it is clear that the Great Spirit intended the white man should learn to read and write; to understand all about the moon and stars; and to make everything, even rum and whisky. That the red man should be a first-rate hunter, and a mighty warrior, but he was not to learn anything from books, as the Great Spirit had not given him any: nor was he to make rum and whisky, lest he should kill himself with drinking. As to the black man, as he had nothing but working-tools, it was clear he was to work for the white and red man, which he has continued to do.
"We must go according to the wishes of the Great Spirit, or we shall get into trouble. To know how to read and write is very good for white men, but very bad for red men. It makes white men better, but red men worse. Some of the Creeks and Cherokees learned to read and write, and they are the greatest rascals among all the Indians. They went on to Washington, and said they were going to see their Great Father, to talk about the good of the nation. And when they got there, they all wrote upon a little piece of paper, without the nation at home knowing anything about it. And the first thing the nation at home knew of the matter, they were called together by the Indian agent, who showed them a little piece of paper, which he told them was a treaty, which their brethren had made in their name, with their Great Father at Washington. And as they knew not what a treaty was, he held up the little piece of paper, and they looked under it, and lo! it covered a great extent of country, and they found that their brethren, by knowing how to read and write, had sold their houses and their lands and the graves of their fathers; and that the white man, by knowing how to read and write, had gained them. Tell our Great Father at Washington, therefore, that we are very sorry we cannot receive teachers among us; for reading and writing, though very good for white men, is very bad for the Indians."
THE CONSPIRACY OF NEAMATHLA
AN AUTHENTIC SKETCH
In the autumn of 1823, Governor Duval, and other commissioners on the part of the United States, concluded a treaty with the chiefs and warriors of the Florida Indians, by which the latter, for certain considerations, ceded all claims to the whole territory, excepting a district in the eastern part, to which they were to remove, and within which they were to reside for twenty years. Several of the chiefs signed the treaty with great reluctance; but none opposed it more strongly than Neamathla, principal chief of the Mickasookies, a fierce and warlike people, many of them Creeks by origin, who lived about the Mickasookie lake. Neamathla had always been active in those depredations on the frontiers of Georgia which had brought vengeance and ruin on the Seminoles. He was a remarkable man; upward of sixty years of age, about six feet high, with a fine eye, and a strongly marked countenance, over which he possessed great command. His hatred of the white men appeared to be mixed with contempt: on the common people he looked down with infinite scorn. He seemed unwilling to acknowledge any superiority of rank or dignity in Governor Duval, claiming to associate with him on terms of equality, as two great chieftains. Though he had been prevailed upon to sign the treaty, his heart revolted at it. In one of his frank conversations with Governor Duval, he observed: "This country belongs to the red man; and if I had the number of warriors at my command that this nation once had I would not leave a white man on my lands. I would exterminate the whole. I can say this to you, for you can understand me: you are a man; but I would not say it to your people. They'd cry out I was a savage, and would take my life. They cannot appreciate the feelings of a man that loves his country."
As Florida had but recently been erected into a territory, everything as yet was in rude and simple style. The governor, to make himself acquainted with the Indians, and to be near at hand to keep an eye upon them, fixed his residence at Tallahassee, near the Fowel towns, inhabited by the Mickasookies. His government palace for a time was a mere log house, and he lived on hunters' fare. The village of Neamathla was but about three miles off, and thither the governor occasionally rode, to visit the old chieftain. In one of these visits he found Neamathla seated in his wigwam, in the center of the village, surrounded by his warriors. The governor had brought him some liquor as a present, but it mounted quickly into his brain and rendered him quite boastful and belligerent. The theme ever uppermost in his mind was the treaty with the whites. "It was true," he said, "the red men had made such a treaty, but the white men had not acted up to it. The red men had received none of the money and the cattle that had been promised them: the treaty, therefore, was at an end, and they did not mean to be bound by it."
Governor Duval calmly represented to him that the time appointed in the treaty for the payment and delivery of the money and the cattle had not yet arrived. This the old chieftain knew full well, but he chose, for the moment, to pretend ignorance. He kept on drinking and talking, his voice growing louder and louder, until it resounded all over the village. He held in his hand a long knife, with which he had been rasping tobacco; this he kept flourishing backward and forward, as he talked, by way of giving effect to his words, brandishing it at times within an inch of the governor's throat. He concluded his tirade by repeating that the country belonged to the red men, and that sooner than give it up his bones and the bones of his people should bleach upon its soil.
Duval saw that the object of all this bluster was to see whether he could be intimidated. He kept his eye, therefore, fixed steadily on the chief, and the moment he concluded with his menace, seized him by the bosom of his hunting shirt, and clinching his other fist:
"I've heard what you have said," replied he. "You have made a treaty, yet you say your bones shall bleach before you comply with it. As sure as there is a sun in heaven, your bones
shall
bleach, if you do not fulfill every article of that treaty I I'll let you know that I am
first
here, and will see that you do your duty!"
Upon this, the old chieftain threw himself back, burst into a fit of laughing, and declared that all he had said was in joke. The governor suspected, however, that there was a grave meaning at the bottom of this jocularity.
For two months, everything went on smoothly: the Indians repaired daily to the log-cabin palace of the governor, at Tallahassee, and appeared perfectly contented. All at once they ceased their visits, and for three or four days not one was to be seen. Governor Duval began to apprehend that some mischief was brewing. On the evening of the fourth day a chief named Yellow-Hair, a resolute, intelligent fellow, who had always evinced an attachment for the governor, entered his cabin about twelve o'clock at night, and informed him that between four and five hundred warriors, painted and decorated, were assembled to hold a secret war-talk at Neamathla's town. He had slipped off to give intelligence, at the risk of his life, and hastened back lest his absence should be discovered.
Governor Duval passed an anxious night after this intelligence. He knew the talent and the daring character of Neamathla; he recollected the threats he had thrown out; he reflected that about eighty white families were scattered widely apart, over a great extent of country, and might be swept away at once, should the Indians, as he feared, determine to clear the country. That he did not exaggerate the dangers of the case has been proved by the horrid scenes of Indian warfare that have since desolated that devoted region. After a night of sleepless cogitation, Duval determined on a measure suited to his prompt and resolute character. Knowing the admiration of the savages for personal courage, he determined, by a sudden surprise, to endeavor to overawe and check them. It was hazarding much; but where so many lives were in jeopardy, he felt bound to incur the hazard.
Accordingly, on the next morning, he set off on horseback, attended merely by a white man who had been reared among the Seminoles, and understood their language and manners, and who acted as interpreter. They struck into an Indian "trail," leading to Neamathla's village. After proceeding about half a mile, Governor Duval informed the interpreter of the object of his expedition. The latter, though a bold man, paused and remonstrated. The Indians among whom they were going were among the most desperate and discontented of the nation. Many of them were veteran warriors, impoverished and exasperated by defeat, and ready to set their lives at any hazard. He said that if they were holding a war council, it must be with desperate intent, and it would be certain death to intrude among them.
Duval made light of his apprehensions: he said he was perfectly well acquainted with the Indian character, and should certainly proceed. So saying, he rode on. When within half a mile of the village, the interpreter addressed him again, in such a tremulous tone that Duval turned and looked him in the face. He was deadly pale, and once more urged the governor to return, as they would certainly be massacred if they proceeded.
Duval repeated his determination to go on, but advised the other to return, lest his pale face should betray fear to the Indians, and they might take advantage of it. The interpreter replied that he would rather die a thousand deaths than have it said he had deserted his leader when in peril.
Duval then told him he must translate faithfully all he should say to the Indians, without softening a word. The interpreter promised faithfully to do so, adding that he well knew, when they were once in the town, nothing but boldness could save them.
They now rode into the village, and advanced to the council house. This was rather a group of four houses, forming a square, in the center of which was a great council-fire. The houses were open in front, toward the fire, and closed in the rear. At each corner of the square there was an interval between the houses, for ingress and egress. In these houses sat the old men and the chiefs; the young men were gathered round the fire. Neamathla presided at the council, elevated on a higher seat than the rest.
Governor Duval entered by one of the corner intervals, and rode boldly into the center of the square. The young men made way for him; an old man who was speaking paused in the midst of his harangue. In an instant thirty or forty rifles were cocked and leveled. Never had Duval heard so loud a click of triggers; it seemed to strike on his heart. He gave one glance at the Indians, and turned off with an air of contempt. He did not dare, he says, to look again, lest it might affect his nerves; and on the firmness of his nerves everything depended.
The chief threw up his arm. The rifles were lowered. Duval breathed more freely: he felt disposed to leap from his horse, but restrained himself, and dismounted leisurely. He then walked deliberately up to Neamathla, and demanded, in an authoritative tone, what were his motives for holding that council. The moment he made this demand the orator sat down. The chief made no reply, but hung his head in apparent confusion. After a moment's pause, Duval proceeded:
"I am well aware of the meaning of this war-council; and deem it my duty to warn you against prosecuting the schemes you have been devising. If a single hair of a white man in this country falls to the ground, I will hang you and your chiefs on the trees around your council house! You cannot pretend to withstand the power of the white men. You are in the palm of the hand of your Great Father at Washington, who can crush you like an egg-shell. You may kill me: I am but one man; but recollect, white men are numerous as the leaves on the trees. Remember the fate of your warriors whose bones are whitening in battlefields. Remember your wives and children who perished in swamps. Do you want to provoke more hostilities? Another war with the white men, and there will not be a Seminole left to tell the story of his race."
Seeing the effect of his words, he concluded by appointing a day for the Indians to meet him at St. Marks, and give an account of their conduct. He then rode off, without giving them time to recover from their surprise. That night he rode forty miles to Apalachicola River, to the tribe of the same name, who were in feud with the Seminoles. They promptly put two hundred and fifty warriors at his disposal, whom he ordered to be at St. Marks at the appointed day. He sent out runners, also, and mustered one hundred of the militia to repair to the same place, together with a number of regulars from the army. All his arrangements were successful.
Having taken these measures, he returned to Tallahassee, to the neighborhood of the conspirators, to show them that he was not afraid. Here he ascertained, through Yellow-Hair, that nine towns were disaffected, and had been concerned in the conspiracy. He was careful to inform himself, from the same source, of the names of the warriors in each of those towns who were most popular, though poor, and destitute of rank and command.
When the appointed day was at hand for the meeting at St. Marks, Governor Duval set off with Neamathla, who was at the head of eight or nine hundred warriors, but who feared to venture into the fort without him. As they entered the fort, and saw troops and militia drawn up there, and a force of Apalachicola soldiers stationed on the opposite bank of the river, they thought they were betrayed, and were about to fly; but Duval assured them they were safe, and that when the talk was over they might go home unmolested.
A grand talk was now held, in which the late conspiracy was discussed. As he had foreseen, Neamathla and the other old chiefs threw all the blame upon the young men, "Well," replied Duval, "with us white men, when we find a man incompetent to govern those under him, we put him down, and appoint another in his place. Now as you all acknowledge you cannot manage your young men, we must put chiefs over them who can."
So saying, he deposed Neamathla first; appointing another in his place; and so on with all the rest; taking care to substitute the warriors who had been pointed out to him as poor and popular; putting medals round their necks, and investing them with great ceremony. The Indians were surprised and delighted at finding the appointments fall upon the very men they would themselves have chosen, and hailed them with acclamations. The warriors thus unexpectedly elevated to command, and clothed with dignity, were secured to the interests of the governor, and sure to keep an eye on the disaffected. As to the great chief Neamathla, he left the country in disgust, and returned to the Creek nation, who elected him a chief of one of their towns. Thus by the resolute spirit and prompt sagacity of one man, a dangerous conspiracy was completely defeated. Governor Duval was afterward enabled to remove the whole nation, through his own personal influence, without the aid of the general government.
To the Editor of the Knickerbocker:
SIR – The following letter was scribbled to a friend during my sojourn in the Alhambra, in 1828. As it presents scenes and impressions noted down at the time, I venture to offer it for the consideration of your readers. Should it prove acceptable, I may from tune to time give other letters, written in the course of my various ramblings, and which have been kindly restored to me by my friends.
Yours, G. C.
LETTER FROM GRANADA
GRANADA, 1828
My Dear – : Religious festivals furnish, in all Catholic countries, occasions of popular pageant and recreation; but in none more so than in Spain, where the great end of religion seems to be to create holidays and ceremonials. For two days past, Granada has been in a gay turmoil with the great annual fete of Corpus Christi. This most eventful and romantic city, as you well know, has ever been the rallying point of a mountainous region, studded with small towns and villages. Hither, during the time that Granada was the splendid capital of a Moorish kingdom, the Moslem youth repaired from all points, to participate in chivalrous festivities; and hither the Spanish populace at the present day throng from all parts of the surrounding country to attend the festivals of the church.
As the populace like to enjoy things from the very commencement, the stir of Corpus Christ! began in Granada on the preceding evening. Before dark the gates of the city were thronged with the picturesque peasantry from the mountain villages, and the brown laborers from the Vega, or vast fertile plain. As the evening advanced, the Vivarambla thickened and swarmed with a motley multitude. This is the great square in the center of the city, famous for tilts and tourneys during the times of Moorish domination, and incessantly mentioned in all the old Moorish ballads of love and chivalry. For several days the hammer had resounded throughout this square. A gallery of wood had been erected all round it, forming a covered way for the grand procession of Corpus Christi. On this eve of the ceremonial this gallery was a fashionable promenade. It was brilliantly illuminated, bands of music were stationed in balconies on the four sides of the square, and all the fashion and beauty of Granada, and all its population that could boast a little finery of apparel, together with the majos and majas, the beaux and belles of the villages, in their gay Andalusian costumes, thronged this covered walk, anxious to see and to be seen. As to the sturdy peasantry of the Vega, and such of the mountaineers as did not pretend to display, but were content with hearty enjoyment, they swarmed in the center of the square; some in groups listening to the guitar and the traditional ballad; some dancing their favorite bolero; some seated on the ground making a merry though frugal supper; and some stretched out for their night's repose.
The gay crowd of the gallery dispersed gradually toward midnight; but the center of the square resembled the bivouac of an army; for hundreds of the peasantry, men, women, and children, passed the night there, sleeping soundly on the bare earth, under the open canopy of heaven. A summer's night requires no shelter in this genial climate; and with a great part of the hardy peasantry of Spain a bed is a superfluity which many of them never enjoy, and which they affect to despise. The common Spaniard spreads out his manta, or mule-cloth, or wraps himself in his cloak, and lies on the ground, with his saddle for a pillow.
The next morning I revisited the square at sunrise. It was still strewed with groups of sleepers; some were reposing from the dance and revel of the evening; others had left their villages after work, on the preceding day, and having trudged on foot the greater part of the night, were taking a sound sleep to freshen them for the festivities of the day. Numbers from the mountains, and the remote villages of the plain, who had set out in the night, continued to arrive, with their wives and children. All were in high spirits; greeting each other, and exchanging jokes and pleasantries. The gay tumult thickened as the day advanced. Now came pouring in at the city gates, and parading through the streets, the deputations from the various villages, destined to swell the grand procession. These village deputations were headed by their priests, bearing their respective crosses and banners, and images of the Blessed Virgin and of patron saints; all which were matters of great rivalship and jealousy among the peasantry. It was like the chivalrous gatherings of ancient days, when each town and village sent its chiefs, and warriors, and standards, to defend the capital or grace its festivities.
At length, all these various detachments congregated into one grand pageant, which slowly paraded round the Vivarambla, and through the principal streets, where every window and balcony was hung with tapestry. In this procession were all the religious orders, the civil and military authorities, and the chief people of the parishes and villages; every church and convent had contributed its banners, its images, its relics, and poured forth its wealth for the occasion. In the center of the procession walked the archbishop, under a damask canopy, and surrounded by inferior dignitaries and their dependents. The whole moved to the swell and cadence of numerous bands of music, and, passing through the midst of a countless yet silent multitude, proceeded onward to the cathedral.
I could not but be struck with the changes of times and customs, as I saw this monkish pageant passing through the Vivarambla, the ancient seat of Moslem pomp and chivalry. The contrast was indeed forced upon the mind by the decorations of the square. The whole front of the wooden gallery erected for the procession, extending several hundred feet, was faced with canvas, on which some humble though patriotic artist had painted, by contract, a series of the principal scenes and exploits of the conquest, as recorded in chronicle and romance. It is thus the romantic legends of Granada mingle themselves with everything, and are kept fresh in the public mind. Another great festival at Granada, answering in its popular character to our Fourth of July, is
El Dia de la Toma
; "The day of the Capture"; that is to say, the anniversary of the capture of the city by Ferdinand and Isabella. On this day all Granada is abandoned to revelry. The alarm-bell on the Terre de la Campana, or watch-tower of the Alhambra, keeps up a clangor from morn till night; and happy is the damsel that can ring that bell; it is a charm to secure a husband in the course of the year.
The sound, which can be heard over the whole Vega, and to the top of the mountains, summons the peasantry to the festivities. Throughout the day the Alhambra is thrown open to the public. The halls and courts of the Moorish monarchs resound with the guitar and castanet, and gay groups, in the fanciful dresses of Andalusia, perform those popular dances which they have inherited from the Moors.
In the meantime a grand procession moves through the city. The banner of Ferdinand and Isabella, that precious relic of the conquest, is brought forth from its depository, and borne by the Alferez Mayor, or grand standard-bearer, through the principal streets. The portable camp-altar, which was carried about with them in all their campaigns, is transported into the chapel royal, and placed before their sepulcher, where their effigies lie in monumental marble. The procession fills the chapel. High mass is performed in memory of the conquest; and at a certain part of the ceremony the Alferez Mayor puts on his hat, and waves the standard above the tomb of the conquerors.
A more whimsical memorial of the conquest is exhibited on the same evening at the theater, where a popular drama is performed, entitled "Ave Maria." This turns on the oft-sung achievement of Hernando del Pulgar, surnamed El de las Hazanas, "He of the Exploits," the favorite hero of the populace of Granada.
During the time that Ferdinand and Isabella besieged the city, the young Moorish and Spanish knights vied with each other in extravagant bravadoes. On one occasion Hernando del Pulgar, at the head of a handful of youthful followers, made a dash into Granada at the dead of night, nailed the inscription of Ave Maria, with his dagger, to the gate of the principal mosque, as a token of having consecrated it to the Virgin, and effected his retreat in safety.
While the Moorish cavaliers admired this daring exploit, they felt bound to revenge it. On the following day, therefore, Tarfe, one of the stoutest of the infidel warriors, paraded in front of the Christian army, dragging the sacred inscription of Ave Maria at his horse's tail. The cause of the Virgin was eagerly vindicated by Garcilaso de la Vega, who slew the Moor in single combat, and elevated the inscription of Ave Maria, in devotion and triumph, at the end of his lance.
The drama founded on this exploit is prodigiously popular with the common people. Although it has been acted time out of mind, and the people have seen it repeatedly, it never fails to draw crowds, and so completely to engross the feelings of the audience, as to have almost the effect on them of reality. When their favorite Pulgar strides about with many a mouthy speech, in the very midst of the Moorish capital, he is cheered with enthusiastic bravoes; and when he nails the tablet of Ave Maria to the door of the mosque, the theater absolutely shakes with shouts and thunders of applause. On the other hand, the actors who play the part of the Moors have t