The American Indian as Slaveholder and Secessionist. Annie Heloise Abel

      True to the traditions and to the practices of the old Puritans and of the Plymouth church, the missionaries of the American Board,42 so strongly installed among the Choctaws and the Cherokees, took an active interest in passing political affairs, particularly in connection with the slavery agitation. On that question, they early divided themselves into two camps; those among the Choctaws, led by the Reverend Cyrus Kingsbury,43 supporting slavery; and those among the Cherokees, led by the Reverend S. A. Worcester,44 opposing it. The actions of the former led to a controversy with the American Board and, in 1855, the malcontents, or pro-slavery sympathizers, expressed a desire to separate themselves and their charges from its patronage.45 When, eventually, this separation did occur, 1859-1860, the Presbyterian Board of Foreign Missions (Old School) stepped into the breach.46

      The rebellious conduct of the Congregational missionaries met with the undisguised approval of the Choctaw agent, Douglas H. Cooper,47 formerly of Mississippi. It was he who had already voiced a nervous apprehension, as exhibited in the following document,48 that the Indian country was in grave danger of being abolitionized:

      If things go on as they are now doing, in 5 years slavery will be abolished in the whole of your superintendency.

      (Private) I am convinced that something must be done speedily to arrest the systematic efforts of the Missionaries to abolitionize the Indian Country.

      Otherwise we shall have a great run-away harbor, a sort of Canada—with “underground rail-roads” leading to & through it—adjoining Arkansas and Texas.

      It is of no use to look to the General Government—its arm is paralized by the abolition strength of the North.

      I see no way except secretly to induce the Choctaws & Cherokees & Creeks to allow slave-holders to settle among their people & control the movement now going on to abolish slavery among them.

      C—

      Cooper sent this note, in 1854, as a private memorandum to the southern superintendent, who at the time was Charles W. Dean. In 1859, it was possible for him to write to Dean’s successor, Elias Rector, in a very different tone. The missionaries had then taken the stand he himself advocated and there was reason for congratulation. Under such circumstances, Cooper wrote,

      I cannot close this report without calling your attention to the admirable tone and feeling pervading the reports of superintendents of schools and missionaries among the Choctaws, and particularly to that of the Rev. Ebenezer Hotchkin, one of the oldest missionaries among the Choctaws, who, in referring to past political disturbances, says: “We have looked upon our rulers as the ‘powers that be, are ordained of God,’ and have respected them for this reason. ‘Whomsoever, therefore, resisteth the power resisteth the ordinance of God’ (Romans, xiii, 2). This has been our rule of action during the political excitement. We believe that the Bible is the best guide for us to follow. Our best citizens are those most influenced by Bible truth.”

      I rejoice to believe the above sentiments are entertained by most, if not all, the missionaries now among the Choctaws and Chickasaws, and that they entirely repudiate the higher-law doctrine49 of northern and religious fanatics. It is but lately, as I learn, that the Choctaw mission, for many years under the control of the American Board of Commissioners for Foreign Missions (whose headquarters are at Boston) has been cut off, because they preferred to follow the teachings of the Bible, as understood by them, rather than obey the dogmas contained in Dr. Treat’s letter and the edicts of the parent board.

      It is a matter of congratulation among the friends of the old Choctaw missionaries, who have labored for thirty years among them, and intend to die with armor on, that all connection with the Boston board has been dissolved. If it had been done years ago, when their freedom of conscience and of missionary action was attempted to be controlled by the parent board, much of suspicion, of ill-feeling, and diminished usefulness, which attached to the Choctaw missionaries in consequence of their connection with and sustenance by a board avowedly and openly hostile to southern institutions, would have been prevented.50

      In the next year, 1860, Cooper was still sanguine as to affairs among the Indians of his agency and he could report to Rector, unhesitatingly, as if confident of official endorsement both at Forth Smith and at Washington,51

      Great excitement has prevailed along the Texas border, in consequence of the incendiary course pursued in that State by horse thieves and religious fanatics; but I am glad to say, as yet, so far as I am informed, no necessity has existed in this agency for the organization of “vigilance committees” ... No doubt we have among us free-soilers; perhaps abolitionists in sentiment; but, so far as I am informed, persons from the North, residing among the Choctaws and Chickasaws, who entertain opinions unfriendly to our system of domestic slavery, keep their opinions to themselves and attend to their legitimate business.52

      George Butler, the United States agent for the Cherokees, seems to have been, no less than Cooper, an adherent of the State Rights Party and an upholder of the institution of slavery. In 1859, he ascribed the very great material progress of the Cherokees to the fact that they were slaveholders.53 Slavery, in Butler’s opinion, had operated as an incentive to all industrial pursuits. To an extent this may have been true, since all Indians, no matter how high their type, have an aversion for work. As Professor Shaler once said, they are the truest aristocrats the world has ever known. But the slaveholders among the great tribes of the South were, for the most part, the half-breeds, the cleverest and often, much as we may regret to have to admit it, the most unscrupulous men of the community.

      Butler’s commission as Indian agent expired in March, 1860, and he was not reappointed, Robert J. Cowart of Georgia54 being preferred. This man, illiterate and unprincipled, immediately set to work to perform a task to which his predecessor had proved unequal. The task was the removal of white intruders from the Cherokee country. For some time past, the southern superintendent and the agents under him, to say nothing of Commissioner Greenwood and Secretary Thompson, the one a citizen of Arkansas and the other of Mississippi, had resented most bitterly the invasion of the Cherokee Neutral Lands by Kansas free-soilers and the division of it into counties by the unlawfully assumed authority of the Kansas legislature. The resentment was thoroughly justifiable; for the whole proceeding of the legislature was contrary to the express enactment of Congress; but no doubt, enthusiasm for the strict enforcement of the federal law came largely from political predilections, precisely as the Kansan’s outrageous defiance of it came from a deep-rooted distrust of the Buchanan administration.

      There were, however, other intruders that Cowart and Rector and Greenwood designed to remove and they wanted to remove them on the ground that they were making mischief within the tribe and interfering with its institutions, or, more specifically, with slavery. The intruders meant were principally the missionaries against whom Greenwood had even the audacity to lay the charge of inciting to murder. Newspapers of bordering slave states were full of criticism,55 just before the war, of these same men and, notably, of the Reverend Evan56 and John Jones, the reputed ringleaders. The official excuse for removing them is rather interesting because it is so similar to that given, some thirty years earlier, in connection with the removal from Georgia. Ulterior motives can so easily be hidden under cold official phrase.

      That the cause of slavery within the Cherokee country was in jeopardy in the spring and summer of 1860 can not well be denied. To the men of the time the evidence was easily obtainable. Almost as if by magic, a “search organization” started up among the full-bloods, an organization profoundly secret in its membership and in its purposes, but believed to be for no other object than the overthrow of the “peculiar institution.” Its existence was promptly reported to the United States government and, as was to be expected, the missionaries were held responsible for both its inception and its continuance. It was then that Greenwood made57 his most serious charge against these men and prepared, under color of law, to have them removed. Later, in this same year of 1860, Quantrill, the Hagerstown, Maryland man of Pennsylvania Dutch origin, who afterwards became such a notorious frontier guerrilla in the interests of the Confederate cause, leagued himself with some abolitionists for the sake of making an expedition to the Cherokee country and rescuing negroes, there held in bondage.58 The timely distrust of Quantrill, however, caused the enterprise to be abandoned even before its