But further than this, Red Jacket had witnessed among the whites so many evidences of deceit and fraud; he had so often seen the Indians circumvented by their avarice and craft, that he looked with suspicion even on their attempts to do the Indians good. The language of the Trojan patriot concerning the Greeks—represents very nearly the feelings he entertained toward the whites.
"Timeo Danaos et dona ferrentes.
"The Greeks I fear, e'en in the gifts they bear."
Hence Red Jacket began to look unfavorably on the attempts that had been made to civilize the Indian. He scorned to use the white man's axe, or hoe, or any implement of husbandry. He would not even use his language. Understanding well what was said to him in English, he spurned the idea of holding any communication with a white man, save through an interpreter. The Indian he looked upon as the rightful lord of this part of creation, the white man, as an intruder. The white man's ways were good for the white man; but in his view they would spoil the Indian. He believed that the peculiar characteristics of the Indian, were conferred on him by the Great Spirit for a wise purpose, and for his good, they needed to be maintained. Hence all the ancient habits of his people, he earnestly strove to preserve, and had it been in his power, he would have built a wall like the Chinese, to keep his people from meeting with, and being contaminated by the whites. He would frown contempt on the Indian, who used a stool or chair in his cabin, and no king in his palace, ever sat more proudly, or with greater dignity on his throne, than did Red Jacket on his bear-skin in his humble dwelling.
We can but admire in this, his independence of character; and when we reflect upon his conduct as influenced by the conviction, that such a course was essential for the good of his people, we may view it as meriting the praise of philanthrophy. Had he been as firm in resisting every enticement of the whites, he would have maintained a greater consistency, and himself attained a higher degree of excellence.
Red Jacket was equally opposed to the introduction of Christianity among his people. He looked upon the religion of the white man, with the same feeling of suspicion and distrust as everything else coming from that source. He had no evidence from experience, of the benefits that would arise to them from its introduction among them. On the contrary his convictions, arising from observation, were against it; because he saw his people were made worse, by associating with the whites. When asked on one occasion, why he was opposed to the coming of missionaries among his people, he replied,—"Because they do us no good. If they are not useful among the white people, why do they send them among the Indians?—If they are useful to the white people, why do they not keep them at home? They are surely bad enough, to need the labor of every one, who can make them better."
The Indians made no distinction between those who professed religion and those who made no profession. Their own religion was national. There was no division between the religious and irreligious. All were religious. In other words, they were all educated in the same faith, all united in observing the same religious rites, and all entertained the same religious belief, as had been handed down to them from their forefathers. This was salutary in promoting among them many virtues, worthy of commendation. They very properly estimated the value of religion, by the practical influence it exerted on those who received it. And they judged of the Christian religion, by the conduct and character of the nation that received and cherished it; who were nominally Christian.
Unfortunately for the success of Christianity among them, they had witnessed so much deceit and fraud, there were so many among the whites, who were ready to take advantage of them,—to make them drunk, and then cheat them, they were unable to perceive in what way the religion of the whites, from whom they had received such treatment, could be better or as good, even as their own. They had not learned to regard those only as Christians, who reduced the principles of Christianity to practice, and were not aware that as a system, it enforced only what was right, and tolerated no conduct that was wrong.
Hence in the efforts made to introduce Christianity among the Senecas, we find Red Jacket summoning the entire force of his influence, and eloquence in opposition to the measure.
The arrival among them of a missionary from Massachusetts, was the occasion of a forensic effort, which defines very clearly his position, and though it may have suffered, as did most of his speeches, from coming through an interpreter, it displays nevertheless, indications of deep thought, and of a high order of talent. It was regarded at the time as an effort of great ability, and is perhaps as fair a specimen of his oratory, as has come down to us from the past.
A council having been called to consider the matter, the missionary was introduced, who spoke as follows: [Footnote: The speech of the missionary is quoted from Col. Stone; the reply of Red Jacket from Drake, who is Col. Stone's authority for the same speech.]