Cherokees Sir Alexander Cuming 1730

Cherokees Sir Alexander Cuming 1730

The character of Sir Alexander Cuming is draped in mystery and legend. Respected and even loved by the Cherokees, marginalized by his own aristocratic English society to which he belonged, Alexander Cuming was deemed simultaneously a madman, an adventurer, a true patriot or even a diplomat, establishing ties with distant nations and making them loyal allies for the English crown.

Alexander Cuming was born in December 1691, in Edinburgh, Scotland, as the son of an aristocrat. He obtained a commission as Captain in the Earl of Mar regiment when he was only 12 years old. Following an obtaining a Doctor of Law degree in 1713 from the University of Aberdeen, he continued his parallel military life, fighting against the Jacobite revolt in 1715. After the defeat of the uprising, Cuming returned to law and entered the service of the Duke of Argyll, in 1719.

He stayed in the Duke's employ until in 1721, when he was offered the Governorship of Bermuda, which he refused. The death of Cuming's father, in 1725, made him the Second Baronet of Culter. With this inheritance came not only a noble title, but also the financial and economic privileges that went along with the aristocratic title, including vast surfaces of land.

Set on making a name for himself in the Empire, he ran, unsuccessfully, for the Shire of Aberdeen. The only notable success for Cuming during this period was the fact that he was elected "a fellow of the Royal Society of London for Improving Natural Knowledge," a title which he assumed meant that he had "His Majesty's Leave of Absence to travel where he pleased." It was within this official posture that he left for North America and the Carolinas, in his meeting with the Cherokee nation.

It is quite important to make a brief note here, referring to he position to which Alexander Cuming was appointed at his time, so that we will be able later on to make some judgments on his adventurous character. Dating its beginnings somewhere in the 17th century (official foundation date in 1660), the Society was not initially composed of professional scientists and the criteria for selection an election were rather "vague." No presentation or scientific paper were required and it was more probable that the criteria for election was financial. As such, the Society and being a member here did not have the resonance we might expect.

In this sense, Alexander Cuming did not receive any official mandate to explore new territories, to make connections with other people or, in a diplomatic sense, to improve ties in North America. The fact that his political carreer in England and Scotland had come to an abrupt end before it even had a chance to get started (we have seen him fail in the Aberdeen elections, for example) led Alexander Cuming to start on an adventurous journey, with the definite goal of making his fame and fortune (not necessarily financial) in other places.

There are other hidden motivations that different historians are keen to spot. Barbara McRae sppeaks of a prophetic dream that his wife might have had, a dream that led him to begin on his journey overseas. According to her, "she had dreamed that Alexander would accomplish great things among the Cherokees of the New World." This may seem far fetched, but we should retain the main idea here: he left because he hoped to accomplish great things elsewhere. Any associations with a diplomatic mission are unreal, because there was no mandate from his government.

He arrived in Charles Town (Charleston today) in "the first week of December," leaving in March 1730 for the Cherokee country. A keen recall of the facts can be found in Samuel Cole Williams' book, Early Travel in the Tennessee Country, 1540-1800. At the time of Cumming's adventures, the Cherokee were favoring the French over the English in their fight over the North American preponderance. According to the source mentioned, the "whole Cherokee Nation is govern'd by severn Mother Towns, each of these Towns chuse a king to preside over them and their Dependants." As we can see, the Cherokee nation had a certain state organization at that time and local government influence extended to all the dependants.

On March 23, Alexander Cuming arrived at "Keeakwee (Keowee), the first Town of the Cherokees, about 300 miles from Charles Town." This is where he had his first meeting with the Cherokee council. The way he proceeds in continuance is amazing: he "in the council house and demanded all others kneel as he did, and acknowledge King George II as their leader." As astonishing as it may be, historians (McRae) suggest that they all did so. A brief comment is notable at this point. We are to believe that the Cherokee nation, quite well organized and with a central, primitive form of government, recognized a foreign visitor and his king as their ruler, even if they had been previously backing the opposite side.

This was not all of it and more and more we are introduced to facts that seem out of the ordinary world. Not only did they recognize King George II as their leader (as many suggest, kneeling did not have the same significance in the Native American world as it did in Europe at that time and it seems more reasonable to believe that they did so out of respect for the visitor), but they agreed, at Cumming's orders, to hold a grand council in ten days, in the village of Nikwasi, with all the heads of the Cherokee villages present.

Further more, they would subsequently present the Crown of Tannassy to Cumming, a "dyed cap of opossum hair," a symbol to be given to King George II on his return to England. Cuming's political sense cannot be, however, minimized. Indeed, calling a great council meeting was one thing, making the Cherokee leaders attend was yet another. Several other meetings in other Cherokee villages, much similar to the first one, were held and, by using personal charisma and promising benefits for each leader, Cuming convinced them to attend.

Another positive aspect related to Cuming's political sense was the way he dealt with Moytoy, significant Cherokee leader. Cuming intended to make Moyoty emperor of all Cherokees and this should be analyzed from several perspectives. First of all, it was easier to deal or diplomatically treat with a nation that had one single recognized leader than with a group of nations with several different leaders. Obviously, it would take less time and effort to convince a leader whom everybody obeyed. Additionally, Cherokee strength would increase with them united under one single leader.

The meeting itself was held on April 3, 1730 and Moytoy was recognized as Emperor of all Cherokees. The ceremonial included a shared honor for Cuming, who was "placed in a Chair by Noytoy's Orders, Moyoty and the Conjurers standing about him, while the Warriors stroked him with 13 Eagles Tails." The political and diplomatic achievement was remarkable. Not only did the Cherokees recognize Moytoy as their supreme ruler, but they invested Cuming with joint authority, which enabled him to demand the Crown of Tannassy, the eagle tails and the scalps, all to be presented to King George II as a sign of their submission.

Again we need to make a short commentary on the immense powers that Cuming had on the Cherokees. If the initial meeting in Keowee, with the kneeling ceremony might be deemed as having minimal political importance, because we may consider it a symbolical gesture that was not fully understood by the Cherokees, we are dealing with a very different fact here. The Cherokees (1) recognize Moytoy as their sole leader, even if he was imposed by Cuming, (2) give away their most important 'national' symbols (the investment eagle feathers, the Crown of Tannassy and the scalps) and (3) acknowledged the sovereignty of George II. All these from a people who had barely come in contact with Europeans previously and who had been more sympathetic towards the French. Having such powers over a stubborn and free nation increases Cuming's legend.

At this point in his life, Cuming could go on with the plan that had probably initially brought him to this adventure in the first place: acquiring fame and a position in England. Besides the symbols he had received, he wanted to present to George II some of the Cherokee representatives. It may be the case, as many sources suggest, that the seven Cherokees that followed Cuming to London and were presented to the Court were not necessarily true representatives of their Nation, as Cuming may have suggested and King George II may have believed, but simple young adventurers, desirous to see new places and live new experiences. On the other hand, some of the names that made the trip to England are seen again in the Cherokee history of the 18th century. Oukah Ulah ("the King to be"), for example, played an important role afterwards.

It was on May 4, 1730 that Cumming and the seven Cherokee began their trip to England, where they arrived on June 5. They were all headquartered in the house of James Crowe. Cuming's correspondence during this period is quite rich and we will mention some of it further below.

The meeting with King George II occurred on July 18, 1730 and it is an excellent and somewhat amusing sample of the cultural differences between the two people. Of course, the Cherokees were not used to the European ceremonial in Court, although Cuming had previously imposed some of it onto them. However, they gracefully bowed before the King, a gesture that was clearly seen as their submission recognition, although it may have been a gesture of imitation, with no real significance for them (as previously).

As McRae suggests, "the Cherokees were disappointed not to have been offered any food during the ceremony and festivities." Quite clearly, the Cherokee ceremonial was somewhat more practical.

Alexander Cuming presented the symbols he had received in a ceremonial at Windsor Castle, on June 22nd, 1730. It is interesting to note, at this point, that Cuming did not represent, in his own vision at least, a simple representative of the King. He was, indeed, a joint ruler of the Cherokee nation and was presenting the objects in this posture. He had been invested as such and was gracefully willing to share or pass on this power to King George II, but the power over the Cherokees was in his hands at this point, as he believed the facts to be.

This note is emphasized by the subsequent treaty that was signed between the British Empire and the Cherokee nation, at Cuming's house and nowhere else. The seven Cherokees signed on behalf of the entire Cherokee nation, although they did not have an official mandate (much like Cuming previously) to do so, even if the text says otherwise (the text mentions that they were official deputies of "Moytoy of Teliko, with the Consent and Approbation of the whole Nation of the Cherokee Indians").

Conceptually, the treaty stipulated general submission clauses, especially in what a joint international policy was concerned. They agreed to have the same enemies and friends as the British Empire and to fight anyone that opposed the English, but it also meant that they could trade with no one else but the English and that they would be subject to English law.

At this time, Cuming seems to be at the highest of his influence and power. This is certainly not so and the facade is troubled by several problems that begin to appear. The first one came from the King, who refused him the title of Overlord of the Cherokee Nation, which makes us believe that this entire adventure was more or less seen as a comedy act by the Court rather than a serious political enterprise. The fact that he was denied the Overlord title meant that he practically could obtain no special favors or position as a recognition of his acts.