The Chainbearer; Or, The Littlepage Manuscripts

by James Fenimore Cooper

"My father has spoken wisdom," he said, "and his children have listened. They have not heard enough; they wish to hear more. If my father is tired of standing, he can sit; his children do not ask him to stand. They ask to know where that soft voice came from, and what it said?"

Susquesus did not rise, now, but he prepared for a reply. Mr. Warren was standing quite near him, and Mary was leaning on his arm. He signed for the father to advance a step or two, in complying with which, the parent brought forth the unconscious child also.

"See, my children," resumed Susquesus. "This is a great medicine of the pale-faces. He talks always of the Great Spirit, and of his goodness to men. It is his business to talk of the happy hunting-ground, and of good and bad pale-faces. I cannot tell you whether he does any good or not. Many such talk of these things constantly among the whites, but I can see little change, and I have lived among them, now, more than eighty winters and summers—yes, near ninety. The land is changed so much that I hardly know it; but the people do not alter. See, there; here are men—pale-faces in calico bags. Why do they run about, and dishonor the red-man by calling themselves Injins? I will tell you."

There was now a decided movement among the "virtuous and industrious," though a strong desire to hear the old man out, prevented any violent interruption at that time. I question if ever men listened more intently, than we all lent our faculties now, to ascertain what the Upright of the Onondagoes thought of anti-rentism. I received the opinions he expressed with the greater alacrity, because I knew he was a living witness of most of what he related, and because I was clearly of opinion that he knew quite as much of the subject as many who rose in the legislative halls to discuss the subject.

"These men are not warriors," continued Susquesus. "They hide their faces and they carry rifles, but they frighten none but the squaws and pappooses. When they take a scalp, it is because they are a hundred, and their enemies one. They are not braves. Why do they come at all? What do they want? They want the land of this young chief. My children, all the land, far and near, was ours. The pale-faces came with their papers, and made laws, and said 'It is well! We want this land. There is plenty farther west for you red-men. Go there, and hunt, and fish, and plant your corn, and leave us this land.' Our red brethren did as they were asked to do. The pale-faces had it as they wished. They made laws, and sold the land, as the red-men sell the skins of beavers. When the money was paid, each pale-face got a deed, and thought he owned all that he had paid for. But the wicked spirit that drove out the red-man is now about to drive off the pale-face chiefs. It is the same devil, and it is no other. He wanted land then, and he wants land now. There is one difference, and it is this. When the pale-face drove off the red-man there was no treaty between them. They had not smoked together, and given wampum, and signed a paper. If they had, it was to agree that the red-man should go away, and the pale-face stay. When the pale-face drives off the pale-face, there is a treaty; they have smoked together, and given wampum, and signed a paper. This is the difference. Indian will keep his word with Indian; pale-face will not keep his word with pale-face."

Susquesus stopped speaking, and the eye of every chief was immediately, and for the first time that morning, turned on the "disguised and armed"—the "virtuous and hard-working." A slight movement occurred in the band, but no outbreak took place; and, in the midst of the sensation that existed, Eaglesflight slowly arose. The native dignity and ease of his manner more than compensated for his personal appearance, and he now seemed to us all one of those by no means unusual instances of the power of the mind to overshadow, and even to obliterate, the imperfections of the body. Before the effect of what Susquesus had just said was lost, this eloquent and much-practised orator began his address. His utterance was highly impressive, being so deliberate, with pauses so well adjusted, as to permit Manytongues to give full effect to each syllable he translated.

"My brethren," said Eaglesflight, addressing the Injins and the other auditors, rather than any one else, "you have heard the words of age. They are the words of wisdom. They are the words of truth. The Upright of the Onondagoes cannot lie. He never could. The Great Spirit made him a just Indian; and, as the Great Spirit makes an Indian, so he is. My brethren, I will tell you his story; it will be good for you to hear it. We have heard your story; first from the interpreter, now from Susquesus. It is a bad story. We were made sorrowful when we heard it. What is right, should be done; what is wrong, should not be done. There are bad red-men, and good red-men; there are bad pale-faces, and good pale-faces. The good red-men and good pale-faces do what is right; the bad, what is wrong. It is the same with both. The Great Spirit of the Indian and the Great Spirit of the white man are alike; so are the wicked spirits. There is no difference in this.

"My brethren, a red-man knows in his heart when he does what is right, and when he does what is wrong. He does not want to be told. He tells himself. His face is red, and he cannot change color. The paint is too thick. When he tells himself how much wrong he has done, he goes into the bushes, and is sorry. When he comes out he is a better man.

"My brethren, it is different with a pale-face. He is white, and uses no stones for paint. When he tells himself that he has done wrong, his face can paint itself. Everybody can see that he is ashamed. He does not go into the bushes; it would do no good. He paints himself so quickly that there is no time. He hides his face in a calico bag. This is not good, but it is better than to be pointed at with the finger.

"My brethren, the Upright of the Onondagoes has never run into the bushes because he was ashamed. There has been no need of it. He has not told himself he was wicked. He has not put his face in a calico bag; he cannot paint himself, like a pale-face.