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The Reply to the Missionary

Red Jacket (Sagoyewatha) · a council at Buffalo Creek · 1805
text: Wikisource · published before 1931, in the public domain
colour carries the act's function; a dashed underline marks a predicted misfire; hover or focus any span for its filing

Friend & Brother.—It was the will of the Great Spirit that we should meet this day. He orders all things and has given us a fine day for our council. He has taken his garment from before the sun, and caused it to shine with brightness upon us. Our eyes are opened, that we see clearly; our ears are unstopped, that we have been able to hear distinctly the words you have spoken. For all these favors we thank the Great Spirit, and HIM only.

Brother. This council fire was kindled by you. It was at your request that we came together at this time. We have listened with attention to what you have said. You requested us to speak our minds freely. This gives us great joy, for we now consider that we stand upright before you, and can speak what we think. All have heard your voice, and all speak to you as one man. Our minds are agreed.

Brother. You say you want an answer to your talk before you leave this place. It is right you should have one, as you are at a great distance from home, and we do not wish to detain you. But we will first look back a little, and tell you what our fathers have told us, and what we have heard from the white people.

Brother. Listen to what we say. There was a time when our forefathers owned this great island. Their feats extended from the rising to the setting of the sun. The Great Spirit had made it for the use of the Indians. He had created the buffaloe, the deer, and other animals for food. He had made the bear and the beaver. Their skins served us for cloathing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this He had done for his red children because he loved them. If we had some disputes about our hunting ground, they were generally settled without the shedding of much blood. But an evil day came upon us. Your fore-fathers crossed the great water and landed upon this island. Their numbers were small. They found friends, not enemies. They told us they had fled from their own country for fear of wicked men, and had come here to enjoy their religion. They asked for a small seat. We took pity on them, we granted their request, and they sat down amongst us. We gave them corn and meat, they gave us poison [alluding, it is supposed to ardent spirits] in return.

The white people had now found our country. Tidings were carried back and more came amongst us. Yet we did not fear them. We took them to be friends. They called us brothers. We believed them, and gave them a larger seat. At length their numbers had greatly increased. They wanted more land; they wanted our country. Our eyes were opened and our minds became uneasy. Wars took place. Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquors amongst us. It was strong and powerfal and has slain thousands.

Brother. Our seats were once large and yours were small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied; you want to force your religion upon us.

Brother. Continue to listen.

You say you are sent to instruct us how to worship the Great Spirit agreeably to his mind, and, if we do not take hold of the religion which you white people teach, we shall be unhappy hereafter. You say that you are right and we are lost. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given to us, and not only to us, but to our forefathers, the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people.

Brother. You say there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agreed, as you can all read the book?

Brother. We do not understand these things. We are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion, which was given to our forefathers, and has been handed down to us their children. We worship in that way. It teaches us to be thankful for all the favors we receive to love each other, and to be united. We never quarrel about religion.

Brother. The Great Spirit has made us all, but he has made a great difference between his white and red children. He has given us different complexions and different customs. To you he has given the arts. To these he has not opened our eyes. We know these things to be true. Since he has made so great a difference between us in other things; why may we not conclude that he has given us a different religion according to our understanding? The Great Spirit does right. He knows what is best for his children; we are satisfied.

Brother. We do not wish to destroy your religion, or take it from you. We only want to enjoy our own.

Brother. We are told that you have been preaching to the white people in this place. These people are our neighbors. We will wait a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest and less disposed to cheat Indians; we will then consider again what you have said.

Brother. You have now heard our answer to your talk, and this is all we have to say at present. As we are going to part, we will come and take you by the hand, and hope the Great Spirit will protect you on your journey, and return you safe to your friends.

As the Indians began to approach the missionary, he rose hastily from his seat and replied, that he could not take them by the hand, that there was no fellowship between the religion of God and the works of the devil.

It being afterwards suggested to the missionary that his reply to the Indians were rather indiscreet; he observed, that he supposed the ceremony of shaking hands would be received by them as a token that he assented to what they had said. Being otherwise informed, he said he was sorry for the expression.

NATHANIEL COVERLY, Printer, Milk-St. Boston.

The divergences

"It was the will of the Great Spirit that we should meet this day" — the council files a Frame-set that puts the fire under an authority both sides serve, which is what makes the later inference available at all: one Creator, one grant, one difference by design. The missionary files an Assertion about providence, spoken with a name he has come to correct; his errand, as the speech quotes it, is to instruct them how to worship the Great Spirit "agreeably to his mind." They part on target: whether the frame is jointly held or is one party's to fix. It held for the length of the council and broke at the hand — "no fellowship between the religion of God and the works of the devil."

"You requested us to speak our minds freely" — the missionary files a Report of a courtesy he extended, covering the verdict he asked for. The council files the licence and spends it on everything that follows: the poison, the wars, the liquor that has slain thousands, the charge of force. They part on scope. Read narrow, the permission covers an answer about the mission; read wide, it covers two centuries of accounting, and it cannot be withdrawn without withdrawing the demand for an answer that opened the fire. The refusal is built before it is delivered, and this sentence is the ground it is built on.

"We never quarrel about religion" — the council files a wide Assertion, the contrast that answers "why do you white people differ so much about it?" A Seneca hearer at Buffalo Creek files it narrowly: Handsome Lake's revival was dividing the nation in those years, and the speaker was among its opponents. They part on scope, and the argument needs the wide reading — the same reading that "all speak to you as one man" was installed to license.

"Why may we not conclude that he has given us a different religion according to our understanding?" — the council files a Rhetorical question whose premises the missionary must grant, because they are his: one Creator, and peoples he agrees were differently made. The missionary files a Question with an answer his creed supplies — difference of custom, and a book meant for every nation. They part on function: an argument closed, or a question opened. The council's case rests here, and the sentence still asks permission for the conclusion it has already reached.

"We only want to enjoy our own" — the council files an Order in the grammar of a wish, and the act it asks for is abstention; the verb is quoted from the fathers who "had come here to enjoy their religion." The missionary files an Assertion about what these people would prefer, which asks nothing of him and cancels no instruction he arrived with. They part on function. A directive that its addressee files as a preference has been refused before it is heard.

"If we find it does them good, makes them honest and less disposed to cheat Indians; we will then consider again what you have said" — the council files a conditional Promise that keeps the matter open and hands the missionary a test he can pass, in his own congregation, this year. His conditional ran the other way: take hold of this religion, or be unhappy hereafter. A hearer files the same words as the refusal completed, since the condition is set, judged, and closed by the party being converted. They part on motive — an opening held out, or the courtesy that ends one — and the missionary's answer at the fire suggests which filing he made.

"We will come and take you by the hand" — the council files a Promise of the rite that ends a council, which closes a proceeding without conceding its content: the hand is the protocol, not the verdict. The missionary files it as uptake, "a token that he assented to what they had said," and rises from his seat rather than give it. They part on target: whether the parting gesture stands inside the argument or outside it. The document then prints the repair — told his reply was indiscreet, he said he was sorry for the expression, which mends the manner and leaves the filing exactly where it was.