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19. First People

 

 

With the diminishing of their territory by treaty and the depletion of game by over hunting, the Cherokees began to adopt a small farming lifestyle much like that of their white neighbors.  During this time they were visited by a future king of France and two Moravian missionaries.

 

 

William Bartram –

If adopting or imitating the manners and customs of the white people is to be termed civilization, perhaps the Cherokees have made the greatest advance.  [1]

 

David Zeisberger to Southern Brethren -

My advise would be, if one or several Brethren are willing, first to learn the language of the Cherokees.  The Indians are always agreeable to a desire to learn their language and like to see it written down.  This would give opportunity to become acquainted with them, win their confidence and tell them of the love of Christ.  I cannot remember that the Brethren ever asked permission of the chiefs to preach the Gospel.  If one begins with the Chiefs, the answer may be known in advance: "We will think about it, and, if we agree, we will let you know." That will never happen. [2]

 

Secretary of War Knox -

It is highly probable that by a conciliatory system the expense of managing the said Indians and attaching them to the United States for the ensuing period of fifty years, may on the average cost $15,000 annually whereas a system of coercion and oppression pursued from time to time for the same period . . . would probably amount to a much greater sum of money.  [3]

 

Bloody Fellow to George Washington -

The treaty mentions ploughs, horses, cattle, and other things for a farm; this is what we want.  Game is going fast away from us.  We must plant corn and raise cattle, and we desire you to assist us . . . .  In former times we bought of the trader's goods cheap; we could then clothe our women and our Children; but now game is scarce and goods dear; we cannot live comfortably.  [4]

 

Benjamin Hawkins -

The Cherokees are giving proofs of their approximation to the customs of well-regulated societies; they did, in full council, in my presence, pronounce, after solemn deliberation, as law, that any person who should kill another accidentally should not suffer for it, but be acquitted; that to constitute a crime, there should be malice and an intention to kill.  [5]

 

 

Tellico Blockhouse, 1st July, 1797

 

Peter Becker and Godfried Friderici, natives of Germany, at present inhabitants of Pennsylvania, weavers by trade, are by these presents permitted to visit the Cherokees, and to reside among them.  It is expected of them to set examples to their neighbors by their morals and industry, and that they will at all times conform to the regulations that are or shall be made "for the regulation of trade and intercourse with the Indian tribes, and to preserve the peace on the frontiers."  If they should want to purchase two or three cows, to furnish themselves milk, they are permitted to do so.

B. H.,

P.T.A. for I.A.S. of Ohio

 

Benjamin Hawkins –

Among the Cherokees everything progresses as well as I had a right to expect it would.  My daughters are spinning and weaving.  He saw at one place 42 1/2 yards of good homespun and some more ready for the loom.  [6]

 

 

Louis-Philippe’s Diary of My Travels in America

 

We left Knoxville toward two in the afternoon of April 29^th (1797).  First we took a ferry across the Holstein, and then we halted for the night at Mary’sville.  There are a few farms in this area that seem rather good.  The immaturity of the fruit trees indicates that the orchards are not very long established.  Mary’sville is new, founded only fifteen months ago.  It is the seat of Blount County and was named Mary’sville after Madame Blount.  Mary'sville is between Little river and Tennassee.  Their divergence will determine the frontier with the Cherokees.  It may almost be assumed that Mary'sville will be on their side of the line.  If that happens, this settlement is doomed; for by the terms of the latest treaty all dwellings erected by whites on Indian territory are to be evacuated one month after the boundaries are set.  This demarcation is currently being carried out by three commissioners from the United States government and three Indian commissioners.  And however unhappy those who lose their homes, there are some who should have expected it, because they settled these lands on their own initiative without anyone's permission or authority; but then there are some who received grants (that is, gifts) from the state of North Carolina.

 

The closer to the Tennassee River, the better the land.  The region's lushness has attracted several colonist, who settled here despite the proximity of uncontested Cherokee territory, but they are going to lose their homes as soon as the line is drawn.

Some miles from the Tennassee we saw a spring that runs under the road, flowing beneath boulders that make a sort of miniature natural bridge like Virginia’s.

We came to Tellico Bloc House, also called Fort Wilkinson.  We were warmly welcomed by Mr Strother, the lieutenant commanding the garrison, and at dinner we ate wild turkey for the first time.  It is a bit dryer than the domesticated bird, but otherwise the same meat with almost the same taste.

We saw a great many interesting people upon our arrival, for there are always a large number passing the time of day here.  Independently of Mr Strother we found Mr Dinsholm, the United States’ Cherokee agent, and some other people more or less familiar with Indian customs.  The conversation turned on that subject, which was a real pleasure for us; it is rare enough in these parts to find a topic that yields useful information.  I shall set down what I learned there, and in the region generally, and also what I saw with my own eyes.  South of the Ohio and east of the Mississippi there are four Indian ( I prefer that word to savage, much used among us, because I do not find that these people merit that epithet in any way ) nations which form three quite distinct tribes.  The Cherokees and the Chickasaws are the two northern nations of this area, plus the Creeks and the Choctaws.  I preserve here the English spelling, which is a fairly literal imitation of the Indian word.

 

The Cherokees believe that they are natives of a distant land west of the Mississippi and much farther south than their present home.

 

By and large Indians are not strong, but they say the young ones are nimble and agile.  They say the lack of strength derives form their diet, but I believe otherwise; I think it is rather a result of the humidity, the variable climate, and the summer heat.  One fact reported to me seem to prove that their nourishment is even better than our own: during the last war the bodies of Indians killed in battle were still fresh when the Americans’ were already rotting.  I believe the Americans’ immoderate consumption of whiskey accelerates putrefaction.  The southern Indians would also indulge to excess if they could procure whiskey, but they cannot distill it and outsiders sell them very little.  Americans, who never walk if they can ride, consider the Indians famous hikers, but I  doubt that they would seem so good beside our better European marching men.  I believe that on this point, as on so many others, the supposed superiority of the Indians is only by comparison to the Americans, and would vanish if they were measured against Europeans, who are, it seems to me, if not stronger at least more vigorous, active, and enterprising that the Americans.  Their longevity is about the same as the Americans’ and some that we have seen were quite old.  Moreover, they suffer all our diseases and afflictions and have different ways of treating them.  I have been assured that they cure all sorts of venereal disease radically and quickly with plants.  No one could tell me which plants.

None of these Indians profess any formal religious creed.  Nonetheless, they believe that there is The Great Man Above who made everything here below, but they are too lazy to pursue that idea further and too refractory to be strict about ceremonies or religious duties.  (Certainly they observe a few practices or rituals unfamiliar to us.  They are very reluctant to describe such activities, or even to identify them, but they do observe rites that each of us may interpret for himself.)

Marriage is unknown among them (that is, in our meaning of the word).  An Indian may take as many wives as he can feed; he takes them on and turns them away like servants, and similarly they leave him when it suits them to do so. . . .  If a Cherokee's woman sleeps with another man, all he does is send her away without a word to the man, considering it beneath his dignity to quarrel over a woman.  All the Cherokee women are public women in the full meaning of the phrase: dollars never fail to melt their hearts.

 

. . . the Indians have all the work done by the women.  They are assigned not only household tasks; even the corn, peas, beans, and potatoes are planted, tended, and preserved by the women.  The man smokes peacefully while the woman grinds corn in a mortar ( this mortar is no more than a hollowed tree trunk, and the pestle is a long piece of wood, one end about as wide as the hollow).

Like all the Indians hereabouts, the Cherokees have a governing council, this council being composed of chiefs.  In this nation the number of chiefs is not fixed.  The council sees to its own successors and usually chooses them from the same families, unless the sons of chiefs are dim-witted, or otherwise unqualified.  This council can make war and peace, conclude treaties, and pass laws.  As there is no written language, the laws are not imperishable, but they are enforced with great vigor until they are forgotten.  The council recently passed a law on theft.  For the first offense, flogging, and for the second, the ears cut off.  This law has already been applied, and they say that those thus punished are thenceforth scorned by the others.  These chiefs command the army and direct the main operations, but there are many private expeditions to pillage houses or isolated farms.  In their armies the warriors stay, go and return just as they please; no one cares.  Their ways in war are fierce; they rarely take prisoners.  In the last war they took some who were, most of them, transported to Detroit after being dragged all over the region, and were then sold to Canadian traders who resold them to Americans.  Usually they do not scruple to massacre women and children.  John Watts is singled out because he never killed a woman or child, though he has slain 30 to forty people.  They say that during an unsuccessful attack on one of the Cumberland stations, one of the chiefs ( whom I also saw ) called Double-Head offered to circle around behind to massacre the women and children and wipe out the settlers’ families.  John Watts urged the chiefs to reject the idea and won.  However frightful and revolting these methods, we can understand what has driven the Indians to such cruelty: a massacre does irreparable harm to their enemy.  They even say that they no longer know how to deal with the whites, because deaths occasioned among Indians by the whites are irremediable and cannot be made up, while white losses are made up immediately and nothing stops their expansion into the region.  We must be fair: the whites’ systematic spoliation of the Indians has not even slowed.  All the Indians’ neighbors are greedy for their Tennessee territories.  The last treaty has aroused serious discontent among the whites, who would like a war with the Indians so a new treaty can strip them of the coveted lands.  Four months ago the whites assassinated two Indians (one a chief called Red Bird), hoping the provocation would lead to reprisals and trigger a war.  The Indians demanded the surrender of the murderers.  This was refused on the pretext that they should not be yielded over to Indian torture, and that according to the treaty they must be judged by American law.  The whites promised to conduct an investigation and have the murders punished, but it would seem that nothing of the sort was done.  I heard one of the assassins identified, so it would not be hard to find them.  In the meantime, as nothing was done, the Cherokees assassinated four whites, and as nothing was said, all has been calm since.

People always count Indian populations by warriors, that is, by men capable of bearing arms.  Every man comes up with his own count, mainly according to his own interests or wishes.  Some tell me that the Cherokees were so depleted by the last war that they would have trouble raising 500 warriors.  Others claim they have 2,000, still others 1,000, 1,200, 1,500 ect.  I presume the last two figures are closest. . . . 

Ownership of the land is in common among all Indians, but they acknowledge the individual ownership of crafted things and movable goods like corn, beans, horses, bull, cows, ect.  They even recognize the ownership of Negroes and their descendants.  Many of them own slaves, which they buy and sell as is done in Virginia and Carolina.  According to one clause of the treaty the Indians are required to return local Negroes who escape, and they have done so often.

There are many whites living among the Indians.  All they have to do is take an Indian wife (or several if it suits them) and serve in the army in case of war.  Aside from that they can live as they please and do anything that does not violate Indian law.  Among the Cherokees and, I believe, among all Indians, the family is reckoned around women rather than around men as in our society.  They claim that only motherhood is sure.  In consequence, the children of white men and Indian women are Indians like the others.  The Americans call them half breeds.  They live precisely as the others do, neither read nor write, and ordinarily speak only the tribal tongue.  There are some however, who can make themselves understood in English, and report has it that they are a bit more intelligent than the others.  John Watts is an Indian of that sort; his father was an Englishman, a captain in an English regiment.  He was sent to Cherokee country by his government, and liking the way of life, took an Indian woman and settled down.  His son John Watts is the nation’s greatest warrior and is considered the most influential of the chiefs.  But there is one who outranks him in administrative matters.  His is the one they call Little Turkey-Cock.  It is he whom the Indians always declare great chief of the nation, but others claim that this is only for form’s sake and appearances, and that Watts is indeed the dominant chief whose views always prevail in council.  During my stay at Tellico I dined with Little Turkey-Cock, but he does not speak English so I found chatting rather a trial and was obliged to use an interpreter ( an Irishman named Carey settled among the Cherokees for these 30 or 40 years).  Bloody Fellow is another of the great war chiefs.

The American government maintains several agents among the Southern Indians, under the direction of the Superintendent of Southern Indians, Colonel Hawkins, and the War Department.  We were received with marked courtesy by Mr Dinsmore, the Cherokee agent.  He lives in their territory 90 miles from Tellico Bloc House and runs no more risk than any ambassador, for the Indians hold his office in respect, and in case of a break between the Cherokees and the United States, he would be escorted to the frontier by his hosts, as he would in civilized countries.

The government maintains agents at Tellico Bloc House, who run a store on its behalf.  This trading post is intended to supply the Indians with various goods they may need.  Payment is by money, or by hides, or by other commodities that can be resold in the east.  The object is, I am informed, to supply the Indians with the necessary merchandise at as low a price as possible short of actual loss, and thus teach them the value of our goods, to preserve them from a fleecing by the private merchants who traffic with them.  These later require special permission of the United States government, and obtain it with no trouble.  The only forbidden commodity - even the trading post supplies it only very rarely and in minuscule quantities - is liquor.  The innkeeper at Tellico is even forbidden to keep a single drop in his house.  These precautions are very praiseworthy and very wise in all respects.  I have often had occasion to travel some miles in the company of these traders, and consequently to chat with them about their business, which must be profitable.  They sell mainly light fabrics, linens, and hardware; needles are worth more than money.

 

Tellico Bloc House is a compound formed by a stockade of thick trees split in two and planted like huge hedgerows.  The space between the trunks makes loopholes, and Mr Strother told me that was the best possible fortification against the Indians and commanded as much respect as a true fortress.  All the same, the Indians have captured a few of these fortresses, and old Fort Loudon, of which more shortly, is a nearby example.

Tellico Bloc House contains living quarters for a detachment of 60 - odd American infantry, the commandant, and the traders, as well as the trading post itself.

 

Fort Loudon was built on the left bank of the Tennessee, and if they had not told me so, I should never have imagined that anyone would set a fort on a spot like that.  It is vulnerable on all sides, and with the river behind it, supplies could be cut off easily  That is what happened, by the way, in the Seven Years’ War.  The British garrison of five hundred men was forced to capitulate after suffering all the horrors of famine and holding out for six weeks.  By the terms of surrender they were to lay down their arms, deliver up all stores, and withdraw unmolested; but they were massacred by the Cherokees after covering a few miles on the other side of the river ( some say through betrayal, some because they hid ammunition ), and only a small advance guard, marching some distance before, escaped.  Some perished, so they say, after unspeakable tortures.  The enemy drove thick splinters of richly resinous pine into their flesh and then set fire to them!  One shudders at the thought.  And yet these same Cherokees, so cruel in war, have a horror of human flesh and any who eat it.

There is a ferry across from Tellico Bloc House where a few soldiers of the garrison are always detailed to carry Indians, who pay nothing, back and forth.  As a result there are always many Indians in the fort.  The commandant's office is usually full of them.  As long as the door is open they enter without formalities, shake the right hand of anyone and everyone in the room, then sit down and smoke tranquilly.  It goes on like this all day long, unless the commandant indicates that he wishes to do some writing.  In that case they all go out, and by closing his door the commandant is sure of peace and quiet as long as it suits his convenience, but when the door is opened they troop right in again and take possession of the room.

Either because the habit of hearing English has taught them a few words or sounds by which they recognize the language, or because our appearance differed from the Americans’, we had not been in the room above a quarter hour when they realized we were not Americans.  Among themselves they repeated the word squauannah several times, meaning Spanish, and pointed at me while repeating the word on an interrogatory tone.  Apparently my swarthy completion, untrimmed beard, and unpowdered hair lent me a Spanish air; but what surprised me greatly was the speed of their discovery that we were not Americans.  As soon as I knew what they meant, I disabused them of the notion, and it was explained to them that we were Krenche’, that is, French.  They continually supply Tellico with game, eggs, fruits in season, ect., so that the Tellico market is always well stocked, and it is certainly one of the best forts in the region.  The availability of women makes it very pleasant for the soldiers.  Just now there was an abundance of strawberries, which the women and girls bring in and sell at ninepence the gallon.  I noticed that these strawberries, all wild, were of the hautboy variety.  Soon there will be watermelons of an exquisite fragrance , much like the fragrance of pineapples, they say.  A 20-pound wild turkey sells for one shilling at the moment, and other sizes proportionately.  Mr Strother, the commandant, did us the kindness to ask the chiefs to put on a ball game for us tomorrow, which they did not much care for, having played several games in recent days for the entertainment of the boundary commissioners.  But six gallons of spirits that we promised the winners decided the matter, and it was agreed that there would be a ball game at two in the afternoon.

In the morning we crossed the river with Mr Strother and went first to the site of Fort Loudon, which is buried under brush now, with only a little rubble and a few irregularities of terrain to commemorate the fort’s existence. . . .  Our guide entered every house, and when the husbands or fathers were distracted, he made no effort to disguise his little games with the wives or daughters; and they were so little embarrassed that one of them who was lying on a bed put her hand on his trousers before my very eyes and said scornfully, Ah, sick.  Some of these Indian women are quite lovely, and I was struck by their flirtatious ways; they are very different from their neighbors, and no Frenchwoman could teach them a thing.

 

We went into one house where there were strawberries, which they offered immediately; also they served us very good cornbread with beans cooked into it.  The woman called this bread gato, pronucing the o very clearly.  I thought it was an obvious imitation of our gateau but I have no idea how it entered the Cherokee language.  The interpreter assured me that this word gato was their word for that kind of bread.  Hospitality is the rule among all Indians.  All their guest are made free with anything is sight, and they imagine that matters are the same with us, so that without actually stealing, they help themselves to whatever lies loose.  They smoked our pipes any time they could lay hands on them.  Any mans’ tobacco and taluma are always available to all without offer or permission.  Helped along by such hospitality, some Indians have traveled widely.  Mr Strother told me there are Cherokees who have been as far as New Spain.  When they take a notion to travel, they saddle and bridle a horse, roll their blankets, and leave without further ado.  Truly nothing is freer or happier than these Indians.  Though they all have horses, they make no use of them in their wars.

 

We sat smoking with the Indians for some time, and then returned to Tellico where we dined with Mr Strother.  The open country and cleared areas I saw are largely ravages wrought by the Americans in their wars with the Cherokees.

After dinner we crossed the river again with two hogsheads of whiskey, the garrison's drum, and a crowd of Indians, one or two of whom spoke English.  We bore the two hogsheads in triumph onto the battlefield where all was readied for the ball game.  The Indians call it Hannatsoke, with a long o and a very distinct last syllable.  Ordinarily the game is preceded by a challenge from one team to the other, then come the war cry, the scalping cry  (for slicing off the skin over the skull, hair attached, which they keep as a trophy), and finally the death cry.  As there had recently been several Hannatsoke and they were a bit tired, they started without all those preliminaries, to my deep regret.  The story goes that for an inspired and exciting game, they have to wager among themselves, and unfortunately, that is just what did not happen.

Before beginning, all the players strip down to a belt with a little square of cloth before, red, yellow, ect., hemmed in another color, and the same behind; which is called a breechclout.  These two squares of cloth are tied together below in such a way that while they do not appear fastened, no indecencies are possible.  That is their combat uniform, and they never wear more in war.  Each player is armed with two rackets, crude versions of our tennis rackets.  But they are narrower than ours and concave; you will see why.  There is less string than in ours and it is fairly slack.  There is only one ball for the whole game.  Each team defends one goal line.  The ball is tossed up at center, where the players always begin by leaping in en masse, whacking rackets together in a scramble for the ball.  Usually it falls to the ground and there is another battle of rackets for possession.  Finally the one who comes up with it hold it between his two rackets, carries it off or at least passes it toward the goal line; victory goes to the team that crosses the goal line most often.  As soon as the ball crosses the goal line the offensive team scores one and the ball is brought back to the center for another toss.  The first team to score twelve wins.  The game sparks race after race and shows off the savages' agility.  It is highly suspenseful as well, for I have seen the ball picked up almost at one goal line and played all the way back to the other.  If the player who has snared the ball is slow in passing it, he stand a good chance of losing it, and no holds are bared in taking it away from him.  They start by chasing him, and if they catch him before he has thrown it, that is his hard luck; they buffet one another mercilessly and produce horrible spills; some have seen men killed on the spot.  What is most admirable that neither during the game nor afterwards is there the least argument.  During play no one says a word; the chiefs and spectators keep score, and as soon as the game ends the losers disappear, and the winners carry off the prizes, and in a moment the battlefield is deserted.  The game I saw went to 11 - 10.

We went back to Tellico immediately afterward.  On the far bank we could hear the good cheer and shouts inspired by the whiskey.

 

Cherokee clothing is made with European cloth and goods.  The rich among them wear ample dressing gowns in bright prints or similar cloth.  Some wear hats, but the majority keep the Indian haircut.  They shave everything but the skull and the back of the head, and look as Capuchin monks would look if they let the hair grow inside their aureoles.  The fringes of their hair are usually decorated with a few hanging tokens or braids in their style, and banded by a piece of tin or red-dyed horsehide.  Sometimes the hair itself is dyed red with vermilion, which is frightful and makes them look all bloody.  On the whole, vermilion is very stylish among them, and is always applied where you would least expect to find it:  now a thick dab under one eye and nowhere else, now one in front of the ear, now one at the roots of the hair.  Some prink by twining wild turkey feathers, or others birds', in their hair, and attaching fobs to them, or little bits of glass, or red-dyed goose down.

Their clothing is so various that an exact description is impossible.  Most wear a woolen blanket over the left shoulder and beneath the right, so as to leave the left arm entirely free.  They all wear a shirt or tunic which is, I am told, washed fairly often.  They bathe fairly often.  Trousers, breeches, or underpants are unknown to them.  They have only the little square altogether.

Some are turned out with notable elegance, and I saw one among many (him I bought the pouch from) whose outfit consisted of silk fichus and a light green cape or length of cloth, which hung with classic elegance and charm.

The outer rim of the ear is always slightly detached by an incision.  They wrap it in a layer of tin and from it hang very long, very large earrings.  Often too they hang a little triangle or other ornament through the nasal septum.  These embellishments are reserved to the men. 

The Louisiana French call the Cherokees Cherakis.  [7]

 

 

 

 

 

 

 

 

Report of the Journey of the Brethren Abraham Steiner and Frederick C. De Schweinitz to the Cherokees and the Cumberland Settlements

 

 

On the 3^rd  (Nov. 1799), as this was Sunday, we rejoiced that we should be remembered in the intercessions of the congregation in behalf of those who travel.  This morning we crossed the Wataga, a main tributary of the Holston.  As it flows very swiftly and has a deep ford, we were glad that a German who has land here and is well acquainted with the ford took us through.  Ten miles from the Wataga we came to Jonesborough and into the region of Nolachucky.  The land here about is very good and fertile and mostly level.  Here also, the culture of cotton begins again.  Much maple sugar is boiled by the families in this region, in quantities of 1000 lbs. . . .  Jonesbourough consist of one long street, has nearly 30 houses and is growing, as are all the towns of the back country.  The innkeeper, with whom we stopped, looks after an apothecary’s shop as well as the inn. . . .

We came on the home of Mr Stanfield and remained there for the night.  He was not at home, but his wife rejoice to learn that the Indians were to hear the gospel.  She was acquainted with them, because formerly some of her relatives had been among the Cherokees as traders.  She related that during the last war an Indian woman of the Deleware nation had come among the Cherokees but had been captured by whites and taken to Campbell’s Station.  This Indian woman had had books, wherein she read, and often sung and prayed regularly morning and evening on her knees, even at night. . . .  During the night there was a racket and the whole family was up, for fear of thieves.  Violent housebreaking and robberies are not unusual, and our host warned us, particularly, against the region we had to cross.

 

In the evening we dined with Col. Henley.  He was very friendly and begged that if the Brethren should come hither on account of the Indians they might turn to him, since he had now had opportunity to become acquainted with members of their Society.  In answer to our questions relating to the present circumstances of the Cherokees, he told us the following: that it would be very agreeable to the government if several worthy people, whom the Indians would be really benefited, would be found willing to go to the Cherokees; these people might if the Chiefs would give their consent – of which there would be no doubt – dwell anywhere in the Indian country; that the Cherokee Nation, while not as strong as formerly, was still numerous enough to attract the attention of all friends of humanity, for he reckoned their number to be 8000 souls, and the Upper and Lower Cherokees were entirely at peace and in unity and one nation; that they had greatly increased in culture and civilization in the last few years; that in the course of last summer 300 plows and as many pairs of cotton carding-combs had been sent to this nation and that they had begun to devote themselves to agriculture and the raising of cotton; had several times brought cotton for sale and that they had themselves begun to spin and weave; and that to encourage them to raise wheat a German by the name of Hildebrand had been sent to them to erect a mill at government expense; that they had begun to understand that the government had good intentions toward them, for which they are accustomed to express themselves thankfully; that they would gradually have to order their manner of living to that of the whites, for if they should continue to live as heretofor, they would deteriorate and be despised, as is now the case with the Catawbas, who formerly were, also, numerous but were now a very small and despised nation.  They could understand that the best way to increase and preserve their numbers would be to dwell in peace and to accustom themselves more and more to the manners of the white people.

Further, Col. Henley said:  the moral character of Cherokees is not, indeed, the worst, yet they are very much given to horse-stealing, of which travelers in the wilderness often have sad experiences.  This horse-stealing is on the decrease; the Chiefs themselves endeavor as much as they are able to keep their people from it, for the reason that for every stolen horse a fine of 50 dollars is deducted from the annual presents, in the interest of those who can from time to time prove their claim to damage.  At the last division a considerable amount had been deducted.

In regard to trading with the Indians, permission is, indeed, granted to people of good character; yet they must furnish a bond that all will be done honorably and in order, wherein it is, also, particularly conditioned that no strong drink is to be taken to the nation and should anyone be discovered acting against this provision, then the spirits would be taken from him and he would be imprisoned and punished at the garrison.

Two Seventh Day Baptists had quite some years ago settled among the Indians and had been held in high regard by them.  One of them had, however, some time ago, been killed by a tree that he had cut down on a Sunday, and the Indians had looked upon this as a punishment from God, because the man had worked on Sunday; for while the Indians do not observe the Sunday they regard it as not permitted the whites to do so.

The Agent among the Cherokees, Major Thomas Lewis, whose favor for our undertaking he did not doubt, had, last fall, driven many bad whites from the nation, at which time the Indians, among whom the above Baptist lived, begged that he might not be sent away, whereupon Major Lewis answered that he had no intention to drive out the old Bartman, who, if he did little good, at least did no harm.  Later we found it affirmed again and again that all white people who conduct themselves in an objectionable manner, though they had lived ever so long amid this nation, were driven out by this agent.

 

At last we came, on the other side of a dried-up brook, to several houses, where we inquired for the house of Kulsateehee, since we had been advised to spend the night with him.  Kulsateehee received us in a friendly manner and conducted us to quite a large house, opposite the house of his family, that appeared to be for the entertainment of strangers and visitors.  For our horses a cornfield, about one fourth of a mile from the house, was shown us.  Our Tye did not permit the hanging of bells on the horses, because he feared that they might be stolen.  The corn fields here are quite large, scattered in the vast plain and are as little fenced in as the cabbage gardens lying near the house.

Of fruit trees we noticed mainly peach and some apples.  Plums and mulberries are to be found here and there scattered over the plain.  There is little cattle here, but there are many horses, hogs, and especially chickens.  In this town, as in all that we saw, the houses are scattered, so that a large town may be several miles long and broad.  A few houses are close together, at some distance there are a few more, further off only isolated houses, without any order or plan.  Everything indicated that the inhabitants are still far behind their brethren in culture.

A short distance from our house was the council-house upon a leveled square, where the common dances are held.  Our house measured about 24 feet by 12 feet.  One half, at the end of which there is a fire-place, has along the side walls reed-woven benches that serve as tables, seats and beds, was arranged as a dwelling, and the other half as a corn storehouse.  The house is blocked up of slender logs, without a wooden floor and has a roof of long shingles, covered with bark on the upper side.  In the middle is the narrow house-door.  About eight Indians gathered.  As none of them understood English, we could communicate only by signs.  At our entering, each extended his hand, then they gathered about the small fire.  They had much to discuss with one another while the tomahawk pipe, with Bro. Steiner's tobacco that had been liberally provided, went the rounds continually.  In the meantime, the women had prepared a supper for us.  In a large earthen vessel, made by themselves, a cold soup of honey-locust pods and in another sour corn-broth were served.  The whole company used a large wooden spoon, which was passed down the row.  The procedure was very informal.  One ate a while and then, perhaps, warmed himself in between.  The locust broth had a sweet, but wild, taste.  The bread, made of corn and beans, and which consisted of more than half of whole, black beans, was pleasant to the taste.  After the meal we all seated ourselves again at the fire.  One of the Indians made 44 strokes in the ashes, allowed us to count them, pointed to the fire-place and to the region around, in order to indicate that their town consisted of so many houses.  When it became late, Kulsateehee cleared the benches, whereupon the whole company left.  Then we lay down on these benches to sleep.

On the 14^th, after we had taken leave of our friendly host, Kulsateehee, we set out on our further journey.  We crossed the Tellico and afterward, because our guide had mistaken the way somewhat, we were obliged to ride through a narrow, cane covered, swampy place, hard to get through.  Our trail took us some miles in a southwesterly direction through the great, dry plain.  Toward the end of the latter we saw several Indian houses and an Indian with a hand-saw met us. . . .  In the afternoon we again crossed flat country, toward evening we came, at the Hiwassee River, to a town of the same name, lying on both sides of the river.

On the other side of the river, the south side, a great treeless plain appeared, with several houses; on this side, or the north, side the valleys were narrow and the houses built on the near-lying hills.  After riding several miles more through broken country down the river, we came to the western end of the Town Hiwassee, where our guide stopped at the house of Friderici, a Seventh Day Baptist.  He was just coming toward his house, and we greeted him with the words, "Peace be with your house!" to which he replied, "Ah, my friends! peace is hardly to be found in this world."  We asked him for night's lodgings in his house; and he was willing at once, if it were good enough for us.  We took our horses into the near lying, fine field of the Indian Kulsathee, where, particularly, along the river, in the cane they found good pasture.

Our host Friderici invited us to supper, which he sat out on a raised bench that served as table.  In a very large, deep, Indian earthen vessel he sat before us something that he called pumpkin-soup.  He had neither peeled nor cleaned the pumpkins, nor had he taken out the inside but merely cut them up in the great vessel that was full to the brim with broth and one was obliged fairly to fish until one caught a piece or some kernels by the stringy nature of the inside.  After that he brought us radishes and bread, baked of wheat, corn and pumpkin.  He thanked the Creator of all creatures he had boiled so much even before he had known that pilgrims would come to him and believed that predestination had purposely brought it about thus; at the same time he expressed himself as follows: "Whoever lives to the honor of God does not care what he has to eat, so long as it is not meat; everything else is good enough for such a one."

The neighboring Indians came to see and welcome us, but we could not talk to them; and Friderici knows but few Indian words, although he has been here four years.  He speaks little English, only German.  Friderici told us, later, that he had been born in southern Germany, where his father had been a clergyman, who had, however, died so early that he could not look after his training.  He had later learned the trade of a linen-weaver.  During the Revolutionary War he had been compelled to come to America with the troops of Ansbach.  Here he had deserted because he hated the service of a soldier; yet he thanked God that he had in this manner come to America, where he had attained a better understanding.  He said, further: "I eat no meat, nor even milk or butter fat, eggs, or anything else that comes from living creatures; and with this manner of living I am stronger, healthier than I was before.  I regard it as wrong to eat such things, or to kill any creature, or even to bring a knife near to them, and if I accidentally kill the smallest worm by treading on it, it worries me much.  I will condemn no one who enjoys meat, if his conscience allows him to eat it, but it is impossible that such a person acts rightly, if he does not govern himself strictly by the law, which has forbidden the eating of unclean animals.  I have had a revelation that the time will come when no one will kill a living creature; and O, what an English life that will be!  I believe, also, that I shall live to see it; but I have no special knowledge of this.  I believe, further, that buying and selling is sinful.  I endeavor to do the will of the Creator; am not nearly what I should be, but I exercise myself to do the will of God ever more perfectly and do not live as do those in the world, who call themselves Christians, yet eat flesh, kill cattle, buy and sell and like to have money.  Such use the name of God in vain; for whoever has knowledge of the Creator will not do so." After he had in this manner entertained us for a long time with narration of his own righteousness and abstemiousness, he told us that he had lived in Lancaster County, Pennsylvania; and, even in the neighborhood of Lititz, where he had attained to understanding, and had had a comrade of like mind with himself.  Together they had continued his present manner of living a considerable length of time and had worked for people but had taken no pay, because they regarded this as wrong.  Only when they had need of some piece of clothing had they received it from people.  Since on account of this manner of living they had been mocked and ridiculed by people and the finger had been pointed at them, they had longed for a peaceful retreat and then it had occurred to them to go to the Indians.

When Mr. DeBrahm, in Philadelphia - who had in his younger years been among the Cherokees and still had an acquaintance, an old Indian, there- heard of it he had recommended them to him and had through them sent some presents.  The old Indian had received them well and brought them hither, where he now dwells and is able to live undisturbed according to his convictions.  This happened four years ago.  This old Indian, who was the father of his present neighbor Kulsathee, whom he praised as a good neighbor, is now no longer living.  His comrade had been struck down by a tree 16 months ago.  The Indians were in this respect better than those who call themselves Christians, in that they permitted each one to act and do as he wished; and did not mock nor scorn him.  When he and his late comrade had left Lancaster, they had had no money, on which occasion the conscience of many for whom they had labored had reproved them, and they had brought them money, which they had received, in order to ease the consciences of these people; and, had found that they could use it very well.  For the money that had remained over from the journey they had bought cattle and had given the cattle to the old Indian who had brought them hither for the use of milk, but with the express condition that he was to bring no knife near to any of them.  After the death of the old Indian it had appeared that one of these head of cattle had been killed, whereupon he had assembled the Indians by means of an interpreter, had held before them their wrong and had given them to understand that if his cattle had to be killed he would rather give them to the white people, who sinned in spite of him.  Yet he had at different times since then offered the cattle to the Indians on the same condition, but the Indians would not agree to the condition on account of the steady increase of the cattle; and would not promise what they did not intend to do.

This Friderici has a beard; is a long, spare man and now is about fifty years of age.  He has been in Salem once; and when he heard that we came from there, he asked immediately, whether they still receive pay for a meal at the inn?  The minister Friderici, in Pennsylvania, is a relative.  Here among the Indians Friderici lives by cultivation of the soil.  By their permission he has six acres of cleared land.  He praised it for its fruitfulness and said, two acres would be enough for him; he would return the other four to the Indians.  This year he had 100 bushels of corn, 20 of wheat, two wagon-loads of pumpkins and many vegetables, turnips, potatoes and had even raised flax; and said that he could usually raise as much as a family of ten people would need.  He, then, began to speak again in his former manner and said among other things: "The mill about to be built nearby is unnecessary; mills only serve to make people live more comfortably to themselves and not to the Lord; each one could pound his grain or grind it in a handmill, as much as he needed; further down the river there lived people who had fenced in a great place covered with cane as pasture for their cattle.  In this they had done wrong, for the Creator had intended that cattle should run about free.  The Indians, also, do wrong in that they bring in so much wood for fire.  A small fire would suffice each one."

Further, concerning the Indians he had a revelation that they had originally come from Germany; that their true name was not Indians but Hutten.  "DeBrahm, also knew this very well.  O, DeBrahm has a very fine understanding."

Further, he has no regard for preaching and teaching with words; no brother shall teach another except by example.  Hence, he taught the Indians only by his works and example.  Soon, also, he expected to teach the Indians, his neighbors, weaving; as they were about to secure looms.

After conversation of several hours of this nature, he made a bed of straw for us before the fire, where we might sleep.  He himself lay down on the high bench that had served us as a table, his bedding consisting of a bears hide.  Before going to sleep Bro. Steiner offered an evening prayer, upon which Friderici also addressed one to the Creator of all creatures, in which he thanked him that he had created them and preserved them hitherto and begged that He might protect them during this night.  The house in which this man dwells is good and tightly built but has no wooden floor.  Several family houses of Indians are nearby; and these houses constitute the west end of the Town, Hiwassee.  His next neighbor and patron is Kulsathee, one of the pleasantest men in this town.  The houses of this town lying on both sides of the river are very scattered; the larger part of the town is on the south side, where there are the most valleys and there is the larger plain.  The fields are planted with corn, pumpkins, beans, sweet potatoes, turnips, cabbage, ect.

Formerly, Hiwassee was a larger town.  It is becoming smaller, because many of the inhabitants are leaving it on account of the low-lying, unhealthful situation.  Most of those who have moved away have gone to the neighboring town, Chesthowee, down the river;  still there remain more than 300 people in Hiwassee.

Early in the morning of the 15th, Friderici was warming up the pumpkin-soup left over from the evening before and invited us to breakfast.  Just as we were excusing ourselves, Kulsathee came and brought us, in a neat basket, well-washed yellow and red sweet potatoes of the best sort and begged us to come to his house.  While we were with him he gave us to read a small, printed work, that dealt with three great days and published by DeBrahm.  He could not talk to us but made himself understood by signs.  He showed us his cotton carding-combs, spinning-wheel and, also, yarn that his daughter had spun.  His house is small, chiefly intended for a dwelling house; for he has several other houses ranged about this one.  This dwelling house is built of hewn logs; is neatly floored, has a walled fire-place, and everything looks neat and clean.  Chairs, table, feather-bed with bedstead, several trunks, presses, kitchen and table utensils and dishes and a large mirror on the wall were the furnishings.  He had made all the wooden things himself; had, also, built a weaving-house and expected soon to secure a loom, when Friderici would teach the family weaving.  Several people told us that if Kulsathee could not secure a loom soon enough, he need only look at one carefully and then he would be able to make one, so clever is he.  He has many horses, cattle, hogs and fowl.  The first named he rents out to the Traders, who give him salt in payment.  When we left Kulsathee to return to our quarters, he sent a boy after us with good, fresh milk.  As we had tea with us, it was possible to prepare a good breakfast, to which we invited Friderici, who, however, immediately told us that he had long ago died as to tea, coffee and the like and then continued to entertain us with narration of his striving after righteousness.  "Sometimes," he said, "when I have only bread and water and these taste good, I begin to fear lest this may mean serving myself and not the Lord."  Bro. Steiner now told him, "Whatever concerns eating and drinking, we believe that our Lord Jesus Christ by his human life on earth has sanctified all that ministers to our human life and conservation.  We have only to use all with moderation and thanksgiving."

Hereupon, Friderici was silenced and did not open his mouth for half an hour, when he began again: "What was said before is well enough, but it is not the real mater."  But further we did not permit him to speak, for we went immediately to fetch our horses from the field and to prepare for our further journey.

Kulsathee made us understand by signs that he would follow us, in order to learn from us at the home of Mr. Burgess, a trader, the reasons for our coming into this country, and Friderici accompanied us a quarter of a mile through a beautiful country covered with heavy timber, a rocky creek, which has considerable fall, to the place where Mr. Hildebrand intends to build the mill, and whose house is on an elevation about three quarters of a mile from here. He was not at home, having gone to Knoxville, in order to have mill-irons made, which with the millstones are to be brought here by water. . . .

Kulsathee then began to question: what had we brought? Had we anything from DeBrahm?  He was under the impression that we had something to say about DeBrahm’s letter – referring to the little printed work we had seen in his house.  Bro. Steiner answered: "No, but we have come to see and to hear whether you would hear anything of and learn to know God, your Creator, who became a man; suffered much for you, died; was buried and rose again; and whether you would be glad to have someone come and speak to you of these matters, to instruct you in the Word of God and to acquaint your children therewith and to teach them to read and write."  Kulsathee replied that this would indeed be welcome; it was needed and that they would be glad to hear and know the words. "We are indeed very stupid and clumsy, still it might be effective.  When first it became necessary for us to learn to live as do the white people and the cultivation of land and cotton culture was introduced, we thought that we would never understand this; that we were not intended for it; it was not for the red people.  But I see that it has been effective; therefore, I think that we shall gradually comprehend and learn to know the great Words; but it goes slowly with us."  Bro. Steiner replied: "This matter is not difficult but very simple.  One must first admit and believe that one is a wretched and sinful creature, who cannot improve himself but is in need of other help for this purpose."  "Good," he said, "but many people think that we Indians are too evil and bad to become good people, and that we are too unclean and brown."  Bro. Steiner replied: "We do not think so; we love all people no matter what their color.  God, too, does not think so.  He is the Creator and Father of all men, be they white, brown, or black." . . .

He urged us to remain in the country for the winter and to wait until the hunters had returned; in the meantime, we should talk the matter over with Agent Lewis and he would speak about it to the Chiefs.  We informed him that Agent Lewis knew of the matter and we had his permission.  Our circumstances did not admit of our remaining so long in the country, this time; if they were serious about hearing the Word of God; then it is possible that some one of us or of our brethren would come and speak with them further. 

 

Before we reached Wachowee, we crossed a broad, clear stream, which is a branch of the Hiwassee.  Passing by several houses we dismounted at the home of Mrs. Martin. . . .

The house of Mrs. Martin is built up of hewn logs, well chinked and covered on the inside with white clay.  The fireplace is of stone.  The furnishings consisted of two bedsteads with bedding, woven chairs, and a table of walnut-wood and a closet with tin and china ware. All appeared clean and in order.  We saw there, also, cotton carding-combs and spun cotton.  All the houses were good, except one, belonging to a another Indian, built only of poles and not boarded, with nothing inside but fire and people.  The fields lie mostly on high, level land and are well fenced in.  The corn fields were plowed and cleared of grass; the wheat had been sown, and we saw a filed of turnips.  The inhabitants of this region have horses, cattle, hogs, fowl, dogs and cats.  Our host had, also, negro slaves that were well clothed; bright, lively, and appeared to be happy and well cared for.  These conducted themselves toward us as toward the Indians, with all courtesy.  Cotton is raised and spun here.  In one house there was a loom used for weaving.

The town of Wachowee lies on the south side of the Hiwassee, on both sides of a branch of the same and consists of about twelve houses and families related to one another.  It is fifty miles south of Tellico Blockhouse and appears to have been newly established.  It was still early when we arrived and Bro. Steiner had a long conversation with Walker, who is a half-breed and dresses wholly in the Indian fashion, with silver rings in his nose and ears.  Walker inquired, “you have come to see the country?”  Bro. Steiner replied, not so much the country as the people in it; and told him of our object. . . .

Our evening meal and night's lodging were cared for by Walker.  The first consisted of milk, butter and bread prepared tastefully of wheat and pumpkin; and for the night we received good feather-beds. . . .

Early in the morning of the 16^th, Walker prepared a breakfast for us, consisting of smoked pork, cabbage and wheat-bread.

   . . . we were unable anywhere in this country to sow the seeds of the divine word and had to content ourselves with planting single kernels here and there.  For the rest, Walker is quite a modest and sensible man, but seemed too civilized for the gospel to appear to him in the nature of good news.

 

A young Indian was here today, who had very cleverly inlaid his tomahawk, having graved a small flower design with the initial letters of his name.  According to his statement, he wished to go to Philadelphia for a year to learn something in this line.  In this direction the Indians are very skillful and are very fond of decorations.  Their rings and plates for the nose and ears are covered over with drawings of wild animals and the like.

 

Early on the morning of the 19th, the beloved man of Chota, the old Arcowee, came across the river.  He was decked out in all his finery and had a silver medal on his breast, hanging on a ribbon about his neck.  On the one side was stamped a head, the symbol of freedom; on the other a white man and an Indian sitting together under a tree, smoking tobacco, as a sign of friendship.  The State of Virginia formerly had such medals struck off.  Arcowee came to us at once, in order to talk to us and Mr. Carey was persuaded to act as our interpreter.  Bro. Steiner rehearsed again the reasons for our coming hither.

After Bro. Steiner had ceased speaking, Arcowee began and said; "I heard yesterday evening that you were here and that you expected me.  I then looked toward heaven and saw my father there.  I thought all night long upon what I might hear today; and now, indeed, I hear great words.  The Great Father of all breathing things, in the beginning created all men, the white, the red and the black.  He placed the red man here toward the going down of the sun and the white men toward the rising of the sun.  Then after a great day, long past, the white men came hither in their great canoes and received permission to build a city.  This, however, had not sufficed them, but they had gone even further.  This had caused conflicts between the red and the white people that eventually brought on a war.  Therein both had been wrong, for the Father who dwells above does not regard this with favor but would have it that all should be brethren.  The whites are now called the older brothers and the red the younger.  I do not object to this and will call them so, though really the naming should have been reversed, for the red people dwelt here first.  The Great Father of all breathing things, who has created all men, has given me, also, the breath of life and can take it again so soon as it him pleases.  I am thankful to him, who has up to this time preserved to me the breath of life.  But we have all been made of earth and must all, sooner or later, return to the earth again.  The Great Father who dwells above, sees all, knows all that we speak with one another.  He is near, also, at our meetings and rejoices to see us and hear our words.  He beholds our most insignificant actions and has given us much for our profit that we do not regard.  One only need to look upon the water, without which we could not live.  He made it.  The fire in the fire-place.  What a little thing! yet he has created it for our benefit; and what, especially, would the poor red man do if there was no fire, since they have not as many warm clothes as have the whites.  Everywhere there is fire hidden in a subtle manner, it may be drawn even from the smallest stone; and thus it is with everything else that one sees, all point to the almighty power of God.  The whites have, indeed, the advantage; they can make themselves clothes against the cold.  The red people can only build the small canoes and cross small waters; the whites, on the other hand, build enormous canoes and cross safely over the greatest waters.  They have, too, the great book from which they can learn all things.  When the great Father in the beginning created men, he had a great book; this he first extended to the red men and bade them speak to it (i.e. read it) but they were unable to do so.  Then he offered it to the white people with the same command.  As soon as they saw it, they were able to speak to the book at once; and thus it has come about that the white people know so much that is not known to the red.  The time appears to have come when the red people should learn it , too. When the white people first came to this land they had the great book, wherein is the Word of God, but they did not instruct the red man concerning it.  I believe therefore, that you have been inspired of the Great Spirit to be willing to come to us and to teach us.  For my part, I will bid you welcome; I am well satisfied and it pleases me very much.  My people are now not at home.  So soon as they return, I will take counsel with them, and, perhaps, so send you my answer.  I believe it will be as agreeable to my people as it is to me.  I am delighted that there is thought for the old loved town of Chota.  When you came there you could not see my house, so much has the place been overgrown with grass, yet you found it; that rejoices me exceedingly.  I am now quite alone.  The other loved ones are gone, though they ever desired to maintain peace ( therewith he signified allegorically that they had been murdered by the whites ).  Never, however, will I leave Chota but remain there till I die or perish.”

Then he pointed to his medal and said: "I always wear it, in order to think of peace.  It was given me by beloved men.  I will always maintain peace and never forget the good words of the beloved men of the United States.  I will remember, also, your great words and communicate them to my people."   Then he took each of us by the right arm and shook it as a token of friendship.

Bro. Steiner, then, said to him, that our Brethren had not sent us to take any of their land or carry on trade, in order to become rich; but solely because of love to them and to hear whether they would receive the Word of God.

 

 

Capt. Edw. Butler to Little Turkey -

A number of good men to the eastward have formed a plan to have a number of your young men taught our language and to read and write without putting them to any expense. . . . Their friendly disposition towards you has been communicated by a young man sent especially for that purpose. . . . For my part, I cannot help but believe that the Great Spirit has directed them to offer this service, and I cannot help recommending to you to think seriously of it and write me the minds of all the head men.  [8]