Mary Jemison captured by Native Americans from the 1856 printing of The Life of Mary Jemison, Deh-He-Wa-Mis
Mary Jemison (Deh-he-wä-mis) (1743–1833) was probably about 15 years old, when she was captured & adopted by Seneca Indians during the French and Indian War. Jemison was 80 years old, when she told her story to James Seaver who wrote the narrative of the young English woman who chose to remain within the Indian culture which had adopted her.
The night was spent in gloomy forebodings. What the result of our captivity would be, it was out of our power to determine, or even imagine. At times, we could almost realize the approach of our masters to butcher and scalp us; again, we could nearly see the pile of wood kindled on which we were to be roasted; and then we would imagine ourselves at liberty, alone and defenseless in the forest, surrounded by wild beasts that were ready to devour us. The anxiety of our minds drove sleep from our eyelids; and it was with a dreadful hope and painful impatience that we waited for the morning to determine our fate.
The morning at length arrived, and our masters came early and let us out of the house, and gave the young man and boy to the French, who immediately took them away. Their fate I never learned, as I have not seen nor heard of them since.
I was now left alone in the fort, deprived of my former companions, and of every thing that was near or dear to me but life. But it was not long before I was in some measure relieved by the appearance of two pleasant looking squaws, of the Seneca tribe, who came and examined me attentively for a short time, and then went out. After a few minutes' absence, they returned in company with my former masters, who gave me to the squaws to dispose of as they pleased.
The Indians by whom I was taken were a party of Shawnees,* if I remember right, that lived, when at home, a long distance down the Ohio.
My former Indian masters and the two squaws were soon ready to leave the fort, and accordingly embarked -- the Indians in a large canoe, and the two squaws and myself in a small one-and went down the Ohio. When we set off, an Indian in the forward canoe took the scalps of my former friends, strung them on a pole that he placed upon his shoulder, and in that manner carried them, standing in the stern of the canoe directly before us, as we sailed down the river, to the town where the two squaws resided.
On the way we passed a Shawnee town, where I saw a number of heads, arms, legs, and other fragments of the bodies of some white people who had just been burned. The parts that remained were hanging on a pole, which was supported at each end by a crotch stuck in the ground, and were roasted or burnt black as a coal. The fire was yet burning; and the whole appearance afforded a spectacle so shocking that even to this day the blood almost curdles in my veins when I think of them.
At night we arrived at a small Seneca Indian town, at the mouth of a small river that was called by the Indians, in the Seneca language, She-nan-jee, about eighty miles by water from the fort, where the two squaws to whom I belonged resided. There we landed, and the Indians went on; which was the last I ever saw of them.
Having made fast to the shore, the squaws left me in the canoe while they went to their wigwam or house in the town, and returned with a suit of Indian clothing, all new, and very clean and nice. My clothes, though whole and good when I was taken, were now torn in pieces, so that I was almost naked. They first undressed me, and threw my rags into the river; then washed me clean and dressed me in the new suit they had just brought, in complete Indian style; and then led me home and seated me in the center of their wigwam.
I had been in that situation but a few minutes before all the squaws in the town came in to see me. I was soon surrounded by them, and they immediately set up a most dismal howling, crying bitterly, and wringing their hands in all the agonies of grief for a deceased relative.
Their tears flowed freely, and they exhibited all the signs of real mourning. At the commencement of this scene, one of their number began, in a voice somewhat between speaking and singing, to recite some words to the following purport, and continued the recitation till the ceremony was ended; the company at the same time varying the appearance of their countenances, gestures, and tone of voice, so as to correspond with the sentiments expressed by their leader.
"Oh, our brother! alas! he is dead-he has gone; he will never return! Friendless he died on the field of the slain, where his bones are yet lying unburied! Oh! who will not mourn his sad fate? No tears dropped around him: oh, no! No tears of his sisters were there! He fell in his prime, when his arm was most needed to keep us from danger! Alas! he has gone, and left us in sorrow, his loss to bewail! Oh, where is his spirit? His spirit went naked, and hungry it wanders, and thirsty and wounded, it groans to return! Oh, helpless and wretched, our brother has gone! No blanket nor food to nourish and warm him; nor candles to light him, nor weapons of war! Oh, none of those comforts had he! But well we remember his deeds! The deer he could take on the chase! The panther shrunk back at the sight of his strength! His enemies fell at his feet! He was brave and courageous in war! As the fawn, he was harmless; his friendship was ardent; his temper was gentle; his pity was great! Oh! our friend, our companion, is dead! Our brother, our brother! alas, he is gone! But why do we grieve for his loss? In the strength of a warrior, undaunted he left us, to fight by the side of the chiefs! His warwhoop was shrill! His rifle well aimed laid his enemies low: his tomahawk drank of their blood: and his knife flayed their scalps while yet covered with gore! And why do we mourn? Though he fell on the field of the slain, with glory he fell; and his spirit went up to the land of his fathers in war! They why do we mourn? With transports of joy, they received him, and fed him, and clothed him, and welcomed him there! Oh, friends, he is happy; then dry up your tears! His spirit has seen our distress, and sent us a helper whom with pleasure we greet. Deh-hew5-mis has come: then let us receive her with joy!-she is handsome and pleasant! Oh! she is our sister, and gladly we welcome her here. In the place of our brother she stands in our tribe. With care we will guard her from trouble; and may she be happy till her spirit shall leave us."
In the course of that ceremony, from mourning they became serene,-joy sparkled in their countenances, and they seemed to rejoice over me as over a long-lost child. I was made welcome among them as a sister to the two squaws before mentioned, and was called Deh-hew5-mis; which, being interpreted, signifies a pretty girl, a handsome girl, or a pleasant, good thing. That is the name by which I have ever since been called by the Indians.
I afterward learned that the ceremony I at that time passed through was that of adoption. The two squaws had lost a brother in Washington's war, sometime in the year before, and in consequence of his death went up to Fort Du Quesne on the day on which I arrived there, in order to receive a prisoner, or an enemy's scalp, to supply their loss. It is a custom of the Indians, when one of their number is slain or taken prisoner in battle, to give to the nearest relative of the dead or absent a prisoner, if they have chanced to take one; and if not, to give him the scalp of an enemy. On the return of the Indians from the conquest, which is always announced by peculiar shoutings, demonstrations of joy, and the exhibition of some trophy of victory, the mourners come forward and make their claims. If they receive a prisoner, it is at their option either to satiate their vengeance by taking his life in the most cruel manner they can conceive of, or to receive and adopt him into the family, in the place of him whom they have lost. All the prisoners that are taken in battle and carried to the encampment or town by the Indians are given to the bereaved families, till their number is good. And unless the mourners have but just received the news of their bereavement, and are under the operation of a paroxysm of grief, anger, or revenge; or, unless the prisoner is very old, sickly, or homely, they generally save them, and treat them kindly. But if their mental wound is fresh, their loss so great that they deem it irreparable, or if their prisoner or prisoners do not meet their approbation, no torture, let it be ever so cruel, seems sufficient to make them satisfaction. It is family and not national sacrifices among the Indians, that has given them an indelible stamp as barbarians, and identified their character with the idea which is generally formed of unfeeling ferocity and the most barbarous cruelty.
It was my happy lot to be accepted for adoption. At the time of the ceremony I was received by the two squaws to supply the place of their brother in the family; and I was ever considered and treated by them as a real sister, the same as though I had been born of their mother.
During the ceremony of my adoption, I sat motionless, nearly terrified to death at the appearance and actions of the company, expecting every moment to feel their vengeance, and suffer death on the spot. I was, however, happily disappointed; when at the close of the ceremony the company retired, and my sisters commenced employing every means for my consolation and comfort.
Being now settled and provided with a home, I was employed in nursing the children, and doing light work about the house. Occasionally, I was sent out with the Indian hunters, when they went but a short distance, to help them carry their game. My situation was easy; I had no particular hardships to endure. But still, the recollection of my parents, my brothers and sisters, my home, and my own captivity, destroyed my happiness, and made me constantly solitary, lonesome, and gloomy.
My sisters would not allow me to speak English in their hearing; but remembering the charge that my dear mother gave me at the time I left her, whenever I chanced to be alone I made a business of repeating my prayer, catechism, or something I had learned, in order that I might not forget my own language. By practicing in that way, I retained it till I came to Genesee flats, where I soon became acquainted with English people, with whom I have been almost daily in the habit of conversing.
My sisters were very diligent in teaching me their language; and to their great satisfaction, I soon learned so that I could understand it readily, and speak it fluently. I was very fortunate in falling into their hands; for they were kind, good-natured women; peaceable and mild in their dispositions; temperate and decent in their habits, and very tender and gentle toward me. I have great reason to respect them, though they have been dead a great number of years...
After the conclusion of the French war, our tribe had nothing to do till the commencement of the American Revolution. For twelve or fifteen years, the use of the implements of war was not known, nor the warwhoop heard, save on days of festivity, when the achievements of former times were commemorated in a kind of mimic warfare, in which the chiefs, and warriors displayed their prowess, and illustrated their former adroitness, by laying the ambuscade, surprising their enemies, and performing many accurate maneuvers with the tomahawk and scalping knife; thereby preserving, and banding to their children, the theory of Indian warfare. During that period they also pertinaciously observed the religious rites of their progenitors, by attending with the most scrupulous exactness, and a great degree of enthusiasm, to the sacrifices, at particular times, to appease the anger of the Evil Deity; or to excite the commiseration of the Great Good Spirit, whom they adored with reverence, as the author, governor, supporter, and disposer of every good thing of which they participated.
They also practiced in various athletic games, such as running, wrestling, leaping, and playing ball, with a view that their bodies might be more supple -- or, rather, that they might not become enervated, and that they might be enabled to make a proper selection of chiefs for the councils of the nation, and leaders for war.
While the Indians were thus engaged in their round of traditionary performances, with the addition of hunting, their women attended to agriculture, their families, and a few domestic concerns of small consequence and attended with but little labor.
No people can live more happy than the Indians did in times of peace, before the introduction of spiritous liquors among them. Their lives were a continual round of pleasures. Their wants were few, and easily satisfied, and their cares were only for to-day -- the bounds of their calculation for future comfort not extending to the incalculable uncertainties of to-morrow. If peace ever dwelt with men, it was in former times, in the recess from war, among what are now termed barbarians. The moral character of the Indians was (if I may be allowed the expression) uncontaminated. Their fidelity was perfect, and became proverbial. They were strictly honest; they despised deception and falsehood; and chastity was held in high 'veneration, and a violation of it was considered sacrilege. They were temperate in their desires, moderate in their passions, and candid and honorable in the expression of their sentiments, on every subject of importance.
Thus, at peace among themselves and with the neighboring whites -though there were none at that time very near- our Indians lived quietly and peaceably at home, till a little before the breaking out of the Revolutionary War...
Soon after the close of the Revolutionary War, my Indian brother, Kau-jises-tau-ge-au, (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 traveled 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 counselor, 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, more powerful if 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 as 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 hitherto had 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.
See: James E. Seaver, The Life of Mary Jemison: The White Woman of the Genesee. 1824. New York.
Bibliography for Mary Jemison (1743–1833)
Books:
Colden, Cadwallader. The History of the Five Indian Nations of Canada. Reprinted with a new introduction by John G. Shea. New York: A. S. Barnes, 1904.
Namias, June. White Captives: Gender and Ethnicity on the American Frontier. University of North Carolina Press, Chapel Hill, 1993.
Seaver, James E. A Narrative of the Life of Mrs. Mary Jemison. Edited with an Introduction and Notes by June Namias. University of Oklahoma Press, Norman, 1992.
Seaver, James E. A Narrative of the Life of Mrs. Mary Jemison. J.B. Lippincott & Co., Philadelphia, 1856. (Originally published in 1824)
Seaver, James E. The Life of Mary Jemison: Deh-He-Wä-Mis. New York: American Scenic and Historic Preservation Society, 1925.
Vaughan, Alden T. Narratives of North American Indian Captivity: A Selective Bibliography. Garland Publishing, New York, 1983.
Young, Mary Elizabeth. Dawnland Encounters: Indians and Europeans in Northern New England. University Press of New England, Hanover, 1986.
Young, Mary Elizabeth. Savage Kin: Indigenous Informants and American Anthropologists. University of Oklahoma Press, Norman, 2015.
Articles:
Burke, Diane Mutti. "Mary Jemison: White Woman of the Genesee." New York History, vol. 70, no. 4, 1989, pp. 365-386.
Finger, John R. "Mary Jemison: The White Woman of the Genesee." The Pennsylvania Magazine of History and Biography, vol. 113, no. 1, 1989, pp. 99-101.
Murphy, Lucy Eldersveld. "Mary Jemison's Western Wars: The Politics of Factionalism and Gender in Seneca Culture." Journal of the Early Republic, vol. 29, no. 1, 2009, pp. 67-97.
Namias, June. "The Real and Imagined Gender in the Captivity Narrative of Mary Jemison." American Quarterly, vol. 41, no. 1, 1989, pp. 2-21.
Sayre, Gordon M. "The Indian Captivity Narrative: Mary Jemison among the Senecas." Early American Literature, vol. 33, no. 1, 1998, pp. 20-49.
Slotkin, Richard. "Mary Jemison: White Woman of the Genesee." Journal of American Folklore, vol. 95, no. 378, 1982, pp. 452-453.
