The story of how the celebrated Seneca orator, How Red Jacket Got His Name, a moniker so readily recognized by white settlers, is rooted in his service during the American Revolutionary War. It was during this tumultuous period that his exceptional qualities—his remarkable speed, sharp intellect, and unwavering diligence—began to shine. These attributes caught the eye of a British officer, leading to an event that would forever alter his identity.
The circumstances surrounding this pivotal moment remain somewhat shrouded in historical ambiguity. Whether bestowed as a gesture of admiration for his vibrant character, as a reward for services rendered, or perhaps a combination of both, the officer presented the young Seneca man with a strikingly beautiful jacket of scarlet hue. This garment, far from being a mere piece of clothing, became a symbol of recognition and a defining characteristic.
Red Jacket, as he would soon be known, wore the jacket with considerable pride. As time passed, the original jacket inevitably succumbed to wear and tear. However, recognizing its significance to the man and its value as a symbol, he was gifted with a replacement. He continued to don this distinctive red coat, and as the years passed, it solidified into a lasting mark of distinction, ultimately becoming the name by which he would be remembered throughout history.
The importance of the "red jacket" was further cemented during a treaty held at Canandaigua in 1794. Captain Parrish, a figure of considerable influence who served for many years as the United States agent for the Indigenous peoples, presented him with yet another "red jacket." This act served not only as a gesture of respect but also as a deliberate effort to perpetuate a name that Red Jacket himself held in high regard.
Before the adoption of his more famous name, Red Jacket was known by the Seneca name Oti-ti-ani, which translates to "always ready." Later, upon his elevation to the esteemed position of Sachem, he was bestowed with the title Sa-go-ye-wat-ha. This name, rich in cultural significance, is often interpreted as "The keeper awake," signifying one who "keeps them awake" and is the "author, or cause of a wakeful spirit."
The name Sa-go-ye-wat-ha is deeply connected to a unique and fascinating belief system held by his people, and understanding its significance requires insight into the circumstances under which it was invoked.
Within the quiet stillness of the night, should an individual find their mind racing with thoughts that prevent sleep, defying the tranquil embrace of Morpheus, they would attribute this wakefulness to a spirit known as Sa-go-ye-wat-ha.
The impressions left by this spirit were considered to be portents of significant events, carrying the potential for joy or sorrow depending on the nature of the feelings evoked. If one’s thoughts were pleasant and uplifting, they would anticipate the arrival of good fortune. Conversely, if the thoughts were melancholic or troubling, they would regard it as a forewarning of impending misfortune.
For example, if a person found themselves dwelling on an absent friend with fondness, they would expect to see that friend the following day or soon thereafter. However, should their thoughts be filled with worry or anxiety concerning that friend, they would fear news of the friend’s death or some other calamity.
Such was the spirit they called Sa-go-ye-wat-ha. It held the power to interrupt the flow of thought, conjure visions of delight, or inflict feelings of melancholy and fill the mind with anxiety and gloom.
The title conferred upon Red Jacket, therefore, served not only as an indication of the reason for his elevation to Sachem but also as the highest possible compliment to his remarkable oratorical skills. Through the enchanting power of his words, he could command the minds of his listeners, stirring their hearts with joy or plunging them into the depths of grief at will.
The event that led to the adoption of the name How Red Jacket Got His Name places him squarely within the context of the American Revolutionary War. His actions during this period have been the subject of considerable scrutiny, drawing criticism from some and less than favorable opinions from others. Therefore, in the interest of fairness and historical accuracy, it is crucial to briefly examine the reasons behind the course he chose to take.
As the prospect of conflict loomed, the colonists actively sought to secure the support of the Iroquois Confederacy, and their efforts initially met with success.
The general government advised the Iroquois to maintain neutrality during the anticipated conflict, a position that found favor with the most thoughtful and experienced Sachems. While the Iroquois were no strangers to war and were often quick to embrace the excitement of battle, their forces had been depleted by recent conflicts with other Indigenous nations to the west and south, as well as engagements with the French. The intervening years of peace had demonstrated its value, making the government’s proposal all the more appealing.
At a council held with the Iroquois at German Flats in June 1776, General Schuyler, who had been appointed to this task, reaffirmed these assurances of neutrality.
Great Britain, however, was equally concerned about the stance that the Iroquois tribes would adopt. Eager to prevent an alliance between the Iroquois and the colonists, to secure existing military strength, and perhaps to instill fear in the hearts of their rebellious subjects, British agents in the colonies made every effort to win the Iroquois over to their side.
In this, they were unfortunately successful. For over a century, Britain had maintained a relationship with these tribes through its agents, providing them with weapons, clothing, and various comforts and conveniences. The Iroquois had grown dependent on Britain, referring to the British king as their "great father over the water." These agents spent their lives among the Iroquois, serving as intermediaries between them and the crown and playing an indispensable role in their well-being. As a result, they wielded considerable influence over the Iroquois.
This was particularly true of Sir William Johnson, who passed away at Johnson Hall in June 1774.
Sir William, a native of Ireland from a respected family, possessed the character and education to excel in civilized society. He arrived in the colonies around 1738 as the land agent for his uncle, Sir Peter Warren, a British admiral who had acquired a large tract of land along the Mohawk River in what is now Montgomery County.
Possessing a romantic nature, he readily embraced the rugged customs of the American frontier.
As noted in The Gentleman’s Magazine of London in 1755, "Besides his skill and experience as an officer, he is particularly happy in making himself beloved by all sorts of people, and can conform to all companies and to all conversations. He is very much of a gentleman in genteel company, but as the inhabitants next to him are mostly Dutch, he sits down with them and smokes his tobacco, drinks flip, and talks of improvements, bear and beaver skins. Being surrounded with Indians, he speaks several of their languages well, and has always some of them with him. He takes care of their wives, and old Indians, when they go out on parties; and even wears their dress. In short, by his honest dealings with them in trade, and his courage, which has often been successfully tried with them, he has so endeared himself to them, that they chose him as one of their chief sachems, or princes, and esteem him as their father."
Around 1755, during the French and Indian War, he was appointed general of the colonial militia. His established leadership among the Iroquois also made him the head warrior of all the Indigenous tribes aligned with the British.
The gifts he received from the British crown and the opportunities he had to purchase Indigenous lands allowed him to amass great wealth. The ease with which he acquired land from the Iroquois is exemplified by an amusing anecdote involving him and Hendrick, a prominent Mohawk chief. Shortly after assuming his duties as Superintendent of Indian Affairs, Sir William received several lavishly embroidered suits of clothing from England.
Hendrick, who was present when the package was opened, could not conceal his admiration for the garments. He departed deep in thought but returned shortly afterward, informing Sir William that he had experienced a dream.
"Ah! And what did you dream?" Sir William inquired.
"I dreamed," Hendrick replied, "that you gave me one of those new suits of uniform."
Sir William could not refuse such a request and presented Hendrick with one of the elegant suits. Hendrick proudly displayed his gift to his people, leaving Sir William to share the humorous incident with his friends. Some time later, Sir William encountered Hendrick and said, "Hendrick, I have dreamed a dream."
Whether Hendrick suspected he was about to be outmaneuvered is uncertain, but he also inquired, "And what did you dream?"
Sir William responded that he had dreamed that Hendrick had gifted him a specific piece of land, consisting of approximately five hundred acres of prime land in the Mohawk Valley.
Hendrick replied, "It is yours," but, shaking his head, added, "Sir William, I will never dream with you again."
Sir William’s extensive estate, the favor he enjoyed among his countrymen, his military distinctions, and his significant influence over the Iroquois made him "as near a prince as anything the back-woods of America has witnessed."
He constructed two spacious and comfortable residences on the Mohawk River, known as Johnson Castle and Johnson Hall. Johnson Hall served as his summer residence. Here, he lived in a manner befitting a sovereign, offering generous hospitality to travelers and officers passing through the region. By placing his complete trust in the Iroquois and treating them with fairness and justice, never yielding to requests once denied, he cultivated their unwavering confidence.
His personal popularity among the Iroquois granted him a level of influence unparalleled by any other person of European descent. He was the first Englishman to successfully counter French Indian diplomacy as practiced by their governors, missionaries, and traders.
It is speculated that had Sir William lived until the Revolutionary War, he might have maintained neutrality and prevented the Iroquois from participating in the conflict, although this remains uncertain. He did, however, witness the gathering storm that would eventually devastate much of his vast holdings.
Upon Sir William’s death, his son, John Johnson, inherited his titles and estate. The position of General Superintendent of the Indians was assumed by Colonel Guy Johnson, a son-in-law, who appointed Colonel Claus, another son-in-law, as his deputy.
They inherited both the property and a substantial portion of the influence over the Iroquois that Sir William had possessed. This influence was subsequently used to support Great Britain.
When the Iroquois learned of the uprising in Boston and the Battle of Lexington, they were told that these acts were the actions of disobedient children against the benevolent king, who had been as generous to them as he had been to the Six Nations. They were informed that their "great father over the water" possessed immense wealth and manpower, while the colonists were impoverished and few in number, making their subjugation a simple matter.
At a council of the Iroquois convened at Oswego by Sir John Johnson and other officials and supporters of the crown, the Iroquois were informed that the king desired their assistance in subduing the rebels who had taken up arms against him and were attempting to seize a portion of his vast possessions.
However, the chiefs, one by one, assured the British agents that they had pledged neutrality the previous year in a council with General Schuyler and could not break their promise by taking up the hatchet.
They were assured that the rebels deserved whatever punishment white men and Indigenous people could inflict, that they would be richly rewarded for their services, and that "the king’s rum was as plenty as the waters of Lake Ontario."
This appeal to their already weakened appetites, coupled with the promise of substantial rewards, ultimately prevailed. A treaty was concluded in which the Iroquois pledged to take up arms against the rebels and continue their service throughout the war. Each individual was then presented with a suit of clothing, a brass kettle, a gun, a tomahawk, a scalping knife, a supply of powder and lead, and a piece of gold.
The Seneca were among those who agreed to join the British cause, an action that Red Jacket strongly opposed. He declared plainly and unequivocally to those who had decided to participate in the war, "This quarrel does not belong to us, and it is best for us to take no part in it; we need not waste our blood to have it settled. If they fight us, we will fight them, but if they let us alone, we had better keep still."
At this time, Red Jacket was approximately twenty-six years old. His oratorical talents had not yet fully emerged, and his influence was limited compared to that of older men. However, his conduct from this point forward would consistently reflect the sentiments he held and freely expressed. Despite his youth, his perceptions were sharp, his mind was insightful and discerning, and he recognized immediately that in this conflict, his people were destined to suffer, caught between two opposing forces.
In the summer of 1777, when his people were invited to join the forces preparing to march under the command of Colonel St. Leger upon Fort Stanwix, with assurances that they would not be required to endure the hardships and dangers of battle but could "sit down quietly and smoke their pipes, and see the sport," Red Jacket attempted, unsuccessfully, to dissuade his people from going. He told them, "It’s a cheat; the design is to deceive you, and if you go you will find that you have been deluded."
They responded with the taunt, "You are a coward, you have the mind of a woman, and are not fit to go to war."
Although not yet a chief, Red Jacket was a young man of recognized talent and influence, and having the right to voice his opinion, he did not hesitate to advocate for peace. His views were well-known among his people. Little Beard was often seen burying his face in his blanket, weeping over the devastation caused among the Seneca by the war, while declaring, "Red Jacket was opposed to the war, HE WAS ALWAYS IN FAVOR OF PEACE, and how much better it had been, had we listened to his advice."
Red Jacket’s prediction proved tragically accurate. The Seneca suffered heavy losses in that campaign. They were placed under the command of Thay-en-dan-e-gea, also known as Brant, who, accompanied by a company of Tories led by Colonel Butler, set out to intercept General Herkimer, who was reported to be on his way to relieve the garrison. They established an ambush at a strategic location along the general’s expected route. Despite selecting their ground wisely and fighting with great valor, they were unable to withstand the unwavering courage of the heroes of Oriskany.
The Seneca claimed to have lost thirty-three of their chiefs in that engagement, and their feelings about it were said to have been deeply sorrowful.
The accusation of cowardice leveled against Red Jacket by the young warriors at the outset of this campaign was a recurring theme throughout the war. His views were repeatedly expressed in opposition to the war, and his arguments were often rejected by the young braves who resented his criticisms. The response was easily made and, therefore, more frequently used than if it had required greater intellectual effort. The epithet has been applied to him many times since, and while his inclinations did not lead him to seek the glory of a warrior, it is believed that he was not as lacking in courage as he has sometimes been portrayed.
His perspective on the war differed from that of a partisan, which led to frequent criticism from those who had fully embraced the conflict.
Brant accused him of causing trouble in his efforts to halt Sullivan’s march and that of his army into Indigenous territory, particularly at Newtown, where significant preparations had been made for defense. According to Colonel Stone, "Sa-go-ye-wat-ha was then twenty-nine years old, and though it does not appear that he had yet been created a chief, he nevertheless seems to have been already a man of influence. He was in the practice of holding private consultations with the young warriors, and some of the younger and less resolute chiefs, for the purpose of fomenting discontents, and persuading them to sue for what Brant considered, ignominious terms of peace."
"On one occasion, as Brant has alleged, How Red Jacket Got His Name had so far succeeded in his treachery, as to induce some of the disaffected chiefs to send a runner into Sullivan’s camp, to make known dissensions he himself had awakened, and invite a flag of truce, with propositions of peace to the Indians."
Although accused of acting criminally, it is explicitly stated here that his goal was to achieve peace. He earnestly desired peace for his people, who were destined to be decimated in a conflict that was not of their making.
In light of his feelings about the war, it is not surprising that he incurred the displeasure of Cornplanter while attempting to persuade his countrymen to make a stand against a portion of the invading army on the shores of Canandaigua Lake, where a sizable Indigenous village was located. Finding a lack of enthusiasm for the undertaking in Red Jacket that matched his own, Cornplanter turned to the orator’s young wife and exclaimed, "Leave that man, he is a coward; your children will disgrace you, they will all be cowards."
The epithet caused little concern to the orator himself. Whenever he chose to address it, he would offer a fitting response. In a war of words, he was in his element. He was a match for their greatest champion, and it was clear that his attacks were guided by a master of the art. He could wield the sharpest sarcasm at will, and while maintaining a good-natured, playful demeanor, he could deliver blows with such force and effect that his target would resort to methods of defense other than verbal ones. It is said that his cool, good-natured banter often provoked his victim to strike him. He would respond with a hearty laugh unless the blow was severe enough to warrant a different reaction. He seemed to be protected by an invisible armor against the arrows of his assailants. Their most potent weapons would be deflected by his presence of mind and unparalleled skill, leaving him seemingly unscathed.
An incident that illustrates this point occurred between him and Little Billy, a chief of some standing among the Seneca, who frequently accompanied the orator. This chief, along with Red Jacket and one or two others, were traveling from their settlement on Canandaigua Lake to the old Seneca Castle, near the foot of Seneca Lake. Along the way, they encountered a large grizzly bear. Little Billy and the others in the company were frightened and began to run. Red Jacket, known as a skilled hunter and an excellent marksman, raised his rifle and brought the bear down.
On one occasion some time later, Little Billy was particularly insistent in calling Red Jacket a coward. The orator initially ignored him, but when he persisted in the accusation, Red Jacket turned to him and coolly and sarcastically said, "Well, if I am a coward, I never run unless it’s for something bigger than a bear."
It is hardly necessary to add that Little Billy said nothing further about his cowardice that day.
The accusation of cowardice stemmed largely from the orator’s position. He was not on the popular side. The majority of his people opposed him. Had he acted in accordance with their wishes, it is questionable whether his courage would ever have been doubted. This supposition is supported by the fact that a later display of courage, when he acted in accordance with the desires of his people, earned him considerable approval and gave rise to the assertion that "the stain fixed upon his character was thus wiped away by his good conduct in the field."
By opposing the wishes of his people when they were bent on a war that he did not support, he earned the label of "coward." With less intelligence and less moral courage, he might have supported the views of his nation and been considered brave.
Therefore, while we do not claim that Red Jacket possessed the qualities necessary to make him an outstanding military leader, we do credit him with the higher courage of acting in accordance with his own convictions of propriety and duty. "He was born an orator, and while morally brave, lacked the stolid insensibility to suffering and slaughter, which characterized the war-captains of his nation."
We readily acknowledge that Red Jacket was better suited to excel in councils of peace than in enterprises of war, to achieve victories in conflicts of intellect rather than in physical battles on the field.
It is debatable whether the qualities that contribute to the highest achievements in oratory are compatible with the harsh realities of war. Particularly when the mind is already consumed by an inner yearning for the glory of the rostrum, it is unlikely to long for the camp or the noise and superficiality of military fame.
It is said that as a boy, he attended a grand council held on the Shenandoah. Many nations were represented by their wise men and orators. The most esteemed among them was Logan, who had relocated from his tribe’s territory to Shamokin. He was the son of Shikellemus, a celebrated chief of the Cayuga nation, who was a staunch friend of the white settlers before the Revolution.
On this occasion, Red Jacket was so captivated by Logan’s style and delivery that he resolved to achieve the same level of eloquence, although he despaired of ever matching his distinguished role model.
Upon his return to Cunadesaga, near Seneca Lake, which was his home at the time, he sometimes incurred the displeasure and reproof of his mother due to his prolonged absences from their cabin without any apparent reason. When pressed for an explanation, he would tell his mother that "he had been playing Logan."
"Thus, in his mighty soul, the fire of a generous emulation had been kindled, not to go out until his oratorical fame threw a refulgent glory on the declining fortunes of the once formidable Iroquois. In the deep and silent forest, he practiced elocution, or to use his own expressive language, played Logan, until he caught the manner and tone of his great master. Unconsciously the forest orator, was an imitator of the eloquent Greek, who tuned his voice on the wild sea beach, to the thunders of the surge, and caught from nature’s altar his loftiest inspiration."
"Not without previous preparation, and the severest discipline, did Red Jacket acquire his power of moving and melting his hearers. His graceful attitudes, significant gestures, perfect intonation, and impressive pauses, when the lifted finger, and flashing eye told more than utterance, were the result of sleepless toil; while his high acquirement was the product of stern habitual thought, study of man, and keen observation."
"He did not trust to the occasion alone for his finest periods, and noblest metaphors. In the armory of his capacious intellect the weapons of forensic warfare had been previously polished and stored away. Ever ready for the unfaltering tongue was the cutting rebuke, or apt illustration. By labor, persevering labor, he achieved his renown. By exercising his faculties in playing Logan when a boy, one of the highest standards of mortal eloquence, either in ancient or modern times, he has left a lesson to all ambitious aspirants, that there is no royal road to greatness; that the desired goal is only to be gained by scaling rugged cliffs, and treading painful paths."
The habit thus acquired in the orator’s youth became characteristic of him later in life. Before delivering any significant forensic address, he could be seen walking alone in the woods, seemingly lost in deep thought. The article, How Red Jacket Got His Name, gives the readers a brief history of how the name came about.