He addressed the legislative assembly and attended a treaty council at Medicine Creek with the Nisqually and Puyallup Indians, December 25—27, 1854. . After all, they are with separate origins and separate destinies. If men spit upon the ground, they spit upon themselves. We are but one thread within it. It is thought that the script was based on the by Chief Seattle in 1854. Tomorrow it may be overcast with clouds.
But should we accept it, I here and now make this condition that we will not be denied the privilege without molestation of visiting at any time the tombs of our ancestors, friends, and children. They resemble the scattering trees of a storm-swept plain. Isaac Stevens, to the Commissioner of Indian Affairs; to the Office of the Secretary of the Interior; and eventually to the President. Maynard was an advocate of Native American rights whose friendship with Chief Seattle was important in the formation of the city of. Smith, a settler and amateur poet who was present and detailed notes at the time. Your time of decay may be distant, but it will surely come, for even the White Man whose God walked and talked with him as friend to friend, cannot be exempt from the common destiny. When our young men grow angry at some real or imaginary wrong, and disfigure their faces with black paint, it denotes that their hearts are black, and that they are often cruel and relentless, and our old men and old women are unable to restrain them.
There is one problem: A number of historians say Chief Seattle never said most of what he is supposed to have said. No; we are two distinct races with separate origins and separate destinies. Your God loves your people and hates mine! Inprevious years, ferry services provided much of this employment, although recently, these ferry services have declined. But in your perishing you will shine brightly, fired by the strength of the God who brought you to this land and for some special purpose gave you dominion over this land and over the red man. They seem to be orphans and can look nowhere for help. They are like the grass that covers vast prairies.
His brave warriors will be to us a bristling wall of strength, and his wonderful ships of war will fill our harbors, so that our ancient enemies far to the northward the Haidas and Tsimshians will cease to frighten our women, children, and old men. Our God, the Great Spirit, seems also to have forsaken us. The idea is strange to us. We may be brothers after all. Olds at Alaska's Future Frontiers conference in 1979. In the oration to Governor Isaac I. Whatever Seattle says, the great chief at Washington can rely upon with as much certainty as he can upon the return of the sun or the seasons.
When the buffaloes are all slaughtered, the wild horses all tamed, the secret corners of the forest heavy with the scent of many men, and the views of the ripe hills blotted by talking wires, where is the thicket? This is kind of him for we know he has little need of our friendship in return. He kidnaps the Earth from his children, and he does not care. Maynard persuaded the government of the necessity of allowing Sealth to remove to his father's longhouse on Agate Passage, 'Old Man House' or Tsu-suc-cub. Smith, the silence on the part of persons known to have been present during meetings between Stevens and Seattle, and the failure of the speech to appear in the official treaty proceedings create grave doubts about the accuracy of the reminiscences of Dr. They are like the grass that covers vast prairies. A less-well-known photo of Chief Seattle shows him wearing a hat, with a cross around his neck, standing in a group of Indian leaders at the signing of the Point Elliott Treaty. Rich, copies of which are at the Seattle Historical Society and at the Library of Congress.
Our religion is the traditions of our ancestors — the dreams of our old men, given them in solemn hours of the night by the Great Spirit; and the visions of our sachems, and is written in the hearts of our people. What is the tone of his oration? His father's grave, and his children's birthright are forgotten. The text of Chief Seattle's monologue has frequently appeared in anthologies of American Indian literature and oratory, but most do not identify its source. Thus, Seattle presents himself as a very modest, approachable chief. Hazard Stevens, Life of Isaac Stevens 1900 , 455-465.
The white mans God cannot love our people or He would protect them. But old men who stay at home in times of war, and old women, who have sons to lose, know better. So that they will respect the land, tell your children that the earth is rich with the lives of our kin. The meeting had been called by Governor Stevens to discuss the surrender or sale of native land to white settlers. But that time has long since passed away with the greatness of tribes now almost forgotten.
Reprinted from The American Reader: Words That Moved a Nation, ed. On his deathbed, Smith reaffirmed the speech's authenticity to Vivian M. At night when the streets of your cities and villages are silent and you think them deserted, they will throng with the returning hosts that once filled them and still love this beautiful land. Day and night cannot dwell together. They too watched a landscape dismantled, in their case a physical landscape of almost magical richness.
Every part of this earth is sacred to my people. They are soon forgotten and never return. Around 1825, The Puget Sound Indians, not normally organized above the level of individual bands, formed a confederation under Kitsap to strike against the alliance of Cowichan-area tribes of southeast , who often raided the Puget Sound. Our religion is the traditions of our ancestors -- the dreams of our old men, given them in solemn hours of the night by the Great Spirit; and the visions of our sachems, and is written in the hearts of our people. Thus it has ever been.