CHAPTER IX.—Chronicles.
The Committee of Safety in September, 1775, promoted Captain Archibald Campbell. He was commissioned Colonel of the Minute Men of Botetourt and Fincastle counties. From the date of this appointment his whole time was consumed by his military duties.
John Mason, the former bond servant, still remained with him; and made a most efficient and trustworthy foreman. While he was yet an indentured servant, he had been made a deacon of the Jackson River Meeting House; receiving more votes at the congregational meeting than a rich and respected planter.
He and Richard Cameron in the winter of 1773 had built for themselves a comfortable cabin of heavy hewn logs, near the plantation house; and on winter nights long after the Campbells were asleep; their windows glowed from a bright light-wood fire.
Mr. Campbell, curious to know why they kept such late hours, several times stealthily peeped in and found that they were either reading from an old sheep-bound Bible, which Mason had brought with him from England, or some book borrowed from Mr. McDonald or the schoolmaster.
Little John Calvin Campbell, after his supper, habitually went to the cabin and Mason read aloud to him or told stories of some patriarch or martyr; and by this influence helped to mold the boy’s character yet more into that sweet, serious nature, which was its hereditary trend.
[pg 146] While Logan had been a visitor at the plantation, he and Mason became great friends. Mason made a list of three hundred common words and Logan gave him the Mingo word corresponding to each; he also gave him a number of lessons in idiomatic construction. These words he quickly committed to memory; and at every opportunity increased his vocabulary; until now he and John Calvin were the best interpreters in the county.
Passing Indians continued to make the Campbell plantation their stopping place and thus he made the acquaintance of many; treating all of them with such uniform kindness, that they upon their return spoke of him as their white brother.
In the early summer of 1775 it was rumored throughout the colonies that Lord Dunmore’s agent, Connelley, and Sir John Stewart had been sent to the Ohio tribes and Col. Guy Johnson had been sent to western New York to organize and perfect alliances between the British and the Indians.
It obviously being advisable to offset this influence, the colonial government organized three departments, in charge of commissioners, to win the Indians; or failing in that, to induce them to remain neutral.
The Virginia Committee of Safety, acting in conjunction with the commissioners sent agents into the Indian country; and Col. John Morgan was named as chief of the colonial agents.
Colonel Campbell was ordered to send a fit man into the Ohio River country for that purpose. At a loss, just whom to send, he asked the schoolmaster and Donald McDonald for suggestions and when both without hesitancy named Mason; he was surprised that he had not thought of him.
[pg 147] Mason was called before the county executive committee, a local subdivision of the Colonial Committee of Safety, composed of Colonel Campbell, Captain Fairfax, Jeremiah Tyler, Samuel Preston and James Speed, and asked to undertake the mission.
He expressed a willingness to go not as a soldier but as a missionary, and requested that he be licensed for such service by the Valley Presbytery, instead of the committee. This was arranged.
Several days later, carrying nothing but his sheep-bound Bible, a change of clothing, blanket, hunting knife, frying pan and a small bag of parched corn, he accompanied Colonel Morgan to Pittsburgh. Several days later they traveled down the river in a canoe and arranged a council with several chiefs from the Scioto, Muskingum and Miami River valleys.
The British agents, who had preceded them, by presents of arms and rum, had made allies of most of the Indians; who even now were organizing for a raid upon the white settlements.
When their council met, two British agents were in attendance; and though there were sixteen chiefs present, none favored the cause of the colonies; four, Cornstalk, White Eyes, Red Hawk and Logan voted in favor of neutrality; the other twelve favored active co-operation with the British. These four had sufficient influence to procure a ten-day armistice.
As soon as the council adjourned Cornstalk and Red Hawk, accompanied by a Shauanese warrior, traveled by canoe to Fort Randolph at the mouth of Kanawha, where they held a conference with Captain Arbuckle and warned him of the pending danger.
Cornstalk, who had been defeated by General Lewis near the site of the fort, convinced that the Long Knives [pg 148] would win the struggle; knowing that the Indians were not strong enough to fight the colonists after peace; was anxious that they remain neutral. He told the officers of the fort that of all the chiefs of that section only six favored neutrality; and that he and Red Hawk had come to confer with him, hoping that something might be done to prevent hostilities.
Arbuckle, keeping the three Indians as prisoners, as also Cornstalk’s son, who came to visit his father, sent word to the Shauanese that if they murdered any Americans he would shoot his prisoners.
While they were held, two soldiers hunting at some distance from the fort were fired upon by Indians; one was killed, the other escaped. When the soldiers of the fort learned of this, over the protest of their officers they killed the prisoners.
Cornstalk met death like a stoic; but his son, hearing the soldiers approaching, was greatly frightened. The father counseled: “My son, do not give place to fear. If the Great Spirit has sent you here to be killed, submit to his will. Die like a man.”
When the council reconvened the Indians were wildly incensed; twenty-two chiefs were present and all but one, White Eyes, voted for war.
Buckoulongas presiding, first addressed the council, saying:
“Friends, listen! A great nation is divided. The sons, the Long Knives, fight their father, the British. The father has called on his Indian children to help him punish his white children. We should do what Lord Dunmore asks. He stood between us and destruction after the battle of Point Pleasant, when the Long Knives wished to burn our villages and murder our women and children.
[pg 149] “I took time to consider whether I should receive the hatchet of my father to assist him. At first I thought it a family quarrel in which I was not interested. At length it appeared to me that the father was right and his white sons should be punished.
“The father has promised to arm and provision us and to treat us as his children, so we shall never want. But we have a greater cause for war. The Long Knives have broken their treaty with us. They steal our property; they murder without provocation; even those of us who would be their friends, who when they seek the shelter of their forts in peace and for council and to do them a service are set upon and murdered. Look at the murders committed by them upon the kindred of our friend and their friend also; who were living in peace on the banks of the Ohio. Did they not kill them without provocation and in cold blood? Will they be any better? No. Even Logan, who so many times has spoken for them, is forced to remain silent; he cannot plead their cause.
“There is no course but war, as they will continue to rob and murder so long as we have a foot of land remaining.
“We respect Colonel Morgan, but are unfriendly to his cause. He must return to Pittsburgh. John Mason, who has been our friend so long and who comes to teach us about the white man’s God, may remain.”
Of all the council but one chief dissented, White Eyes, a Delaware; and he alone of all his tribe desired to remain neutral. When he spoke for neutrality, believing that the war would bring only disaster and suffering to the Indians, Chieftain Pipe, a rival chief of his own nation, rose and said: “I declare that every man should be [pg 150] called an enemy to his nation, who opposes war with the Long Knives.”
To which White Eyes replied:
“If this council declares for war, you shall not go without me. I have been for peace that I might save my tribe from destruction; but all think me wrong. I hope you are right. I am a warrior and a Delaware. If you insist on fighting the Americans, go! and I will go with you. And I will not go like the bear hunter who sets his dogs upon the animal to be beaten about by his paws while he keeps himself at a distance. No! I will lead my people. I will be in the front. I will fall with the first of you. I will not live to bewail the destruction of a brave people who deserve a better fate.
“I ask that John Mason, who has fed my people when they were hungry and who has proved himself our friend, lodge with my tribe, many of whom believe in the white man’s God, having been instructed by Mr. Heckewelder. My tribe wished to drive him away; but I would not allow it, believing that something is to be learned from everyone. I am an old man and know not how long I shall live. I now rejoice that I have been able to induce my people to hear of this God. Our children and grandchildren will reap the benefit. Now I am ready to die whenever God pleases.”
A guard of Indians in three war canoes, escorted Colonel Morgan to his friends near Pittsburgh, but declined his invitation to land fearing they might be massacred.
John Mason remained with the Delawares; was taken into the family of White Eyes and treated by the whole tribe, except Chieftain Pipe, as an honored guest. Colonel Morgan had advised that he remain, hoping his influence would keep the tribe from joining the British.
[pg 151] He had been with them less than two months, when White Eyes was taken with the smallpox. As the disease usually assumes a malignant form with Indians, he nursed the old chief and kept his people from the lodge.
When it was evident that White Eyes was near death, he called for Mason’s Bible and holding it in his hands asked to be placed upon a pallet without the lodge. There in the twilight of the day, and of his life, he talked to his assembled people.
“My friends, it is my dying wish that the Delawares should hear the word of God. I have therefore gathered together my young men and their children. I will kneel down before the Great Spirit who created them and me and I will pray unto Him that He will have mercy upon us and reveal His will to us. And as we cannot declare that will to those who are yet unborn, we will pray unto the Lord our God, to make it known unto our children’s children.”
White Eyes was succeeded by Chieftain Pipe, who hated all white men; but the promises and bounties of the British bought his allegiance. He sent Mason away and for several years willingly joined cause with the British.
The longer the war lasted, the less he relished it; noting that his people, as White Eyes had foretold, were the chief sufferers and fully aware that when peace was made between the whites a war of extermination would be waged against the Indian.
These reflections and disappointments made him moodily superstitious. He spoke of being visited and advised by the spirit of White Eyes to withdraw from the war and to become a Christian. He had always listened to Mason’s talks to his people. Towards the end of the war he exhibited much sympathy for the settlers; commanding [pg 152] his braves not to molest women and children and to disarm and capture, rather than kill their enemies. His people murmured because secretly he turned captives loose; and the belief prevailed among them that he had been converted to Christianity.
He attended a council between the British authorities and their Indian allies at Detroit; and, though an ally, could not disguise his growing hostile spirit.
Addressing the commanding officer, he said:
“Father—though I do not know why I should call you father; I have never known any father but the French; still as this name is imposed upon us I will use it.
“Father, some time ago, you put a war hatchet in my hands; you said: ‘Take this, and try it on the heads of my enemies, the Long Knives, then let me know if it is sharp and good.’
“I have obeyed your commands. The hatchet I found sharp. This is what has been done with it. These are the scalps we have taken. (Handing the Commandant, known as ‘the Hair Buyer,’ a package of forty-three scalps, cured, dried, hooped and painted, to indicate how and from whom taken.) And yet I did not do all I might have done. No, I did not. I felt compassion for your enemy. Innocent women and children had no part in your quarrels; therefore I spared them. These are the scalps of men killed in battle.
“I took some prisoners. As I was bringing them to you I spied one of your large canoes, in which I placed them. They will arrive in a few days. If you will examine their skin you will find it the same color as your own. Father, I hope you will not kill those I have spared. You have the means of preserving them from want. The [pg 153] Indian is poor. His cabin is always empty. Your house is always full.
“He has helped you because you have furnished him with rifles, hatchets, blankets, food and rum, though this is not his quarrel. That is the reason he has risked his life. For this you think the Indian a fool.
“You and the Long Knives raised a quarrel among yourselves and you ought to fight it out. You should not compel your children, the Indians, to fight for you. Many lives have already been lost. The tribes have suffered and have been weakened. It is not known how many more will perish before your war shall end.
“Father, I have said that you may think me a fool for rushing thoughtlessly on your enemy, as the hunter sets his dogs upon the bear. The Indian expects to see the father shake hands with his enemy, the Long Knives. Do not think that I am ignorant that soon you may make peace with them. What then is to become of the Indian? You say you love him. It is for your interest to say so, that you may have him to serve you.”
“The Hair Buyer” at this council paid the bounties and collected his scalps. These were forwarded (eight packages) to the Governor of Canada with the following communication:
“May it Please Your Excellency:
“At the request of the (illegible), I hereby send your Excellency, under the care of James Hoyd, eight packages of scalps, cured, dried, hooped and painted with all the triumphal marks of which the following is the invoice and explanation:
“No. 1. Containing forty-three scalps of Congress soldiers, killed in different skirmishes. These are stretched on black hoops four inches in diameter. The inside of the skin is painted red, with a small black spot, [pg 154] to note their being killed with bullets; the hoops painted red, the skin painted brown and marked with a hoe; a black circle all around to denote their being surprised in the night; and a black hatchet in the middle, signifying their being killed with that weapon.
“No. 2. Containing ninety-eight of farmers killed in their houses; hoops red, figure of a hoe, to mark their profession; great white circle and sun to show they were surprised in the day time; a little red foot to show they stood upon their defense, and died fighting for their lives and families.
“No. 3. Containing ninety-seven of farmers; hoop green to show they were killed in the fields; a large white circle with a little round mark on it for a sun to show that it was in the day time; black bullets marked on some, a hatchet mark on others.
“No. 4. Containing one hundred and two—eighteen marked with a little yellow flame, to denote their being of prisoners burnt alive after being scalped; their nails pulled out at the roots and other tortures. One of these latter being supposed to be an American clergyman; his hand being fixed to the hoop of his scalp. Most appear to have been young or middle aged men; there being but sixty-seven very gray heads among them all, which makes the service more essential.
“No. 5. Containing eighty-eight scalps of women; hair long, braided in Indian fashion to show they were mothers; hoops blue, skin yellow ground with little red tadpoles to represent by way of triumph the tears of grief occasioned to their relatives; black scalping knife or hatchet at the bottom, to mark their being killed by those instruments. Seventeen others hair very gray, black hoops, plain brown color; no marks but the short [pg 155] club or cassetete, to show they were knocked down or had their brains beat out.
“No. 6. Containing one hundred and ninety-three boys’ scalps of various ages. Small green hoops, whitish ground on the skin, with red tears on the middle and black marks, knife, hatchet or club as their death happened.
“No. 7. Containing two hundred and eleven girls’ scalps, big and little, small yellow hoops, white ground, tears, hatchet, scalping knife.
“No. 8. This package is a mixture of all the varieties above mentioned, to the number of one hundred and twenty-two; with a box of birch bark containing twenty-nine little infants’ scalps.
“With these packages the chiefs send to your Excellency the following speech delivered by Conicogatachie in council:
“‘Father—We send you herewith many scalps that you may see we are not idle friends. We wish to send these scalps to the great King, that he may regard them and be refreshed; and that he may see our faithfulness in destroying his enemies and be convinced that his presents have not been made to an ungrateful people—etc—.’”
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(This communication was published by Benjamin Franklin in the American Remembrance; was reprinted in many European publications; and the revolting practice universally condemned in Europe and America).
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