Osceola the Seminole; or, The Red Fawn of the Flower Land

by Mayne Reid

A chief of the removal party spoke next. He was “Omatla,” one of the most powerful of the tribe, and suspected of an “alliance” with the agent. His speech was of a pacific character, recommending his red-brothers not to make any difficulty, but act as honourable men, and comply with the treaty of the Oclawaha.

It was evident this chief spoke under restraint. He feared to show too openly his partiality for the plans of the commissioner, dreading the vengeance of the patriot warriors. These frowned upon him as he stood up, and he was frequently interrupted by Arpiucki, Coa Hajo, and others.

A bolder speech, expressing similar views, was delivered by Lusta Hajo (the Black Clay). He added little to the argument; but by his superior daring, restored the confidence of the traitorous party and the equanimity of the commissioner, who was beginning to exhibit signs of impatience and excitement.

“Holata Mico” next rose on the opposite side—a mild and gentlemanly Indian, and one of the most regarded of the chiefs. He was in ill health, as his appearance indicated; and in consequence of this, his speech was of a more pacific character than it might otherwise have been; for he was well-known to be a firm opponent of the removal.

“We come to deliver our talk to-day. We are all made by the same Great Father; and are all alike his children. We all came from the same mother; and were suckled at the same breast. Therefore, we are brothers; and, as brothers, should not quarrel, and let our blood rise up against each other. If the blood of one of us, by each other’s blow, should fall upon the earth, it would stain it, and cry aloud for vengeance from the land wherever it had sunk, and call down the frown and the thunder of the Great Spirit. I am not well. Let others who are stronger speak, and declare their minds.”

Several chiefs rose successively and delivered their opinions. Those for removal followed the strain of Omatla and the Black Clay. They were “Obala” (the big warrior), the brothers Itolasse and Charles Omatla, and a few others of less note.

In opposition to those, spoke the patriots “Acola,” “Yaha Hajo” (mad wolf), “Echa Matta” (the water-serpent), “Poshalla” (the dwarf), and the negro “Abram.” The last was an old “refugee,” from Pensacola; but now chief of the blacks living with the Micosauc tribe (Note 2), and one of the counsellors of Onopa, over whom he held supreme influence. He spoke English fluently; and at the council—as also that of the Oclawaha—he was the principal interpreter on the part of the Indians. He was a pure negro, with the thick lips, prominent cheek-bones, and other physical peculiarities of his race. He was brave, cool, and sagacious; and though only an adopted chief, he proved to the last the true friend of the people who had honoured him by their confidence. His speech was brief and moderate; nevertheless it evinced a firm determination to resist the will of the agent.

As yet, the “king” had not declared himself, and to him the commissioner now appealed. Onopa was a large, stout man, of somewhat dull aspect, but not without a considerable expression of dignity. He was not a man of great intellect, nor yet an orator; and although the head “mico” of the nation, his influence with the warriors was not equal to that of several chiefs of inferior rank. His decision, therefore, would by no means be regarded as definitive, or binding upon the others; but being nominally “mico-mico,” or chief-chief, and actually head of the largest clan—the Micosaucs—his vote would be likely to turn the scale, one way or the other. If he declared for the removal, the patriots might despair.

There was an interval of breathless silence. The eyes of the whole assemblage, of both red men and white men, rested upon the king. There were only a few who were in the secret of his sentiments; and how he would decide, was to most of those present a matter of uncertainty. Hence the anxiety with which they awaited his words.

At this crisis, a movement was observed among the people who stood behind the king. They were making way for some one who was passing through their midst. It was evidently one of authority, for the crowd readily yielded him passage.