Chapter 9
CHAPTER IX. Soon after the close of the Revolutionary War, my Indian brother, Kajisathagil, which being interpreted signifies black coals, offered me my liberty and told me that if it was my choice I might go to my friends. My son Thomas was anxious that I should go, and offered to go with me and assist me on
the journey by taking care of the younger children and providing food as we travelled through the wilderness. But the chiefs of our tribe, suspecting from his appearance, actions, and a few warlike exploits that Thomas would be a great warrior or a good counsellor, refused to let him leave them on any account whatever.
To go myself and leave him was more than I felt able to do, for he had been kind to me, and was one on whom I placed great dependence. The chiefs refusing to let him go was one reason for my resolving to stay, but another, possible, was that I had got a large family of Indian children that I must take with me, and that if I should be so fortunate to find my relatives, they would despise them if not
myself and treat us as enemies, or at least with a degree of cold indifference, which I thought I could not endure. Accordingly, after I had duly considered the matter, I told my brother that it was my choice to stay, and spend the remainder of my days with my Indian friends, and live with my family as I had heretofore done.
He appeared well pleased with my resolution, and informed me that as that was my choice, I should have a piece of land that I could call my own, where I could live unmolested, and have something at my decease to leave for the benefit of my children. In a short time he made himself ready to go to Upper Canada, but before he left us he told me that he would speak to some of the chiefs at Buffalo to attend the great council,
which he expected would convene in a few years at farthest, and convey to me such attractive land as I should select. My brother left us as he had proposed, and soon after died at Grand River. Kajisa Tagua was an excellent man, and ever treated me with kindness. Perhaps no one of his tribe at any time exceeded him in natural mildness of temper, and warmth
and tenderness of affection. If he had taken my life at the time when the avarice of the old king inclined him to procure my emancipation, it would have been done with a pure heart and from good motives. He loved his friends, and was generally beloved. During the time that I lived in the family with him he never offered the most trifling
abuse. On the contrary, his whole conduct towards me was strictly honorable. I mourned his loss as that of a tender brother, and shall recollect him through life with the emotions of friendship and gratitude. I lived undisturbed, without hearing a word on the subject of my land, till the great
council was held at Big Tree in 1797, when Farmer's brother, whose Indian name is Honayewas, sent for me to attend the council. When I got there he told me that my brother had spoken to him to see that I had a piece of land reserved for my use, and that then was the time for me to receive it. He requested that I would choose for myself and describe the bounds of a piece that would
suit me. I accordingly told him the place of beginning, and then went round a track that I judged would be sufficient for my purpose, knowing that it would include the Gardoe flats, by certain bounds with which I was acquainted. When the council was opened and the business afforded a proper opportunity, Farmer's brother
presented my claim, and rehearsed the request of my brother. Red Jacket, whose Indian name is Saguyuwata, which interpreted as Keeper Awake, opposed me or my claim with all his influence and eloquence. Farmer's brother insisted upon the necessity, propriety, and expediency of his proposition, and got the land granted.
The deed was made and signed, securing to me the title to all the land I had described, under the same restrictions and regulations that other Indian lands are subject to. That land has ever since been known by the name of the Gardoe tract. Red Jacket not only opposed my claim at the council, but he withheld my money two or three years, on the account of my lands having been granted without his consent.
Parishion Jones at length convinced him that it was the white people, and not the Indians, who had given me the land, and compelled him to pay over all the money which he had retained on my account. My land derived its name, Gardoe, from a hill that is within its limits, which is called in the Seneca language Kaatam.
Kaatam, when interpreted, signifies up and down, or down and up, and is applied to a hill that you will ascend and descend in passing it, or to a valley. It has been said that Gardoe was the name of my husband, Hiawkatu, and that my land derived its name from him. That however was a mistake, for the old man always considered Gardoe a nickname, and was
uniformly offended when called by it. About three hundred acres of my land when I first saw it was open flats, lying on the Genesee River, which it is supposed was cleared by a race of inhabitants who preceded the first Indian settlements in this part of the country. The Indians are confident that many parts of this country were settled, and for a number
of years occupied by people of whom their fathers never had any tradition, as they never had seen them. Since those people originated and whither they went, I have never heard one of our oldest and wisest Indians pretend to guess. When I first came to Geneshaw, the bank of Fallbrook had just slid off and exposed a
large number of human bones, which the Indians said were buried there long before their fathers ever saw the place, and that they did not know what kind of people they were. It however was and is believed by our people that they were not Indians. My flats were extremely fertile, but needed more labor than my daughters and myself were able to perform to produce a sufficient quantity of grain and other necessary productions of
the earth. For the consumption of family, the land had lain uncultivated so long that it was thickly covered with weeds of almost every description. In order that we might live more easy, Mr. Parrish, with the consent of the chiefs, gave me liberty to lease my land to white people to till on shares.
I accordingly let it out and have continued to do so, which makes my task less burdensome, while at the same time I am more comfortably supplied with the means of support.
