"The above is addressed to you in the name of the Seventeen Fires. I now speak to you from myself, as a friend who wishes nothing more sincerely than to see you prosperous and happy. Clear your eyes, I beseech you, from the mist which surrounds them. No longer be imposed upon by the arts of an impostor. Drive him from your town, and let peace and harmony once more prevail amongst you. Let your poor old men and women sleep in quietness, and banish from their minds the dreadful idea of being burnt alive by their own friends and countrymen. I charge you to stop your b.l.o.o.d.y career; and if you value the friendship of your great father, the President--if you wish to preserve the good opinion of the Seventeen Fires, let me hear by the return of the bearer, that you have determined to follow my advice."[A]
[Footnote A: Quoted from Dawson"s Historical Narrative of the civil and military services of William Henry Harrison.]
Among the Miamis, the Prophet was less successful in establishing an influence than with the Delawares; while over the Kickapoos he gained, for a time, a remarkable ascendency,--greater, indeed, than he ever established in his own tribe. Most of the Shawanoe chiefs were opposed to him, and even complained to the agent at fort Wayne, that his conduct was creating difficulties among the Indians.
We have met with no evidence that Tec.u.mseh favored the destruction of the Delawares, whose unhappy fate has been detailed. On the contrary, it is stated by a credible authority,[A] that he was opposed to it.
[Footnote A: Anthony Shane.]
Throughout the year 1806, the brothers remained at Greenville, and were visited by many Indians from different tribes, not a few of whom became their followers. The Prophet dreamed many wonderful dreams; and claimed to have had many supernatural revelations made to him. The great eclipse of the sun which occurred in the summer of this year, a knowledge of which he had by some means attained, enabled him to carry conviction to the minds of many of his ignorant followers, that he was really the earthly agent of the Great Spirit. He boldly announced to the unbelievers, that on a certain day, he would give them proof of his supernatural powers, by bringing darkness over the sun. When the day and hour of the eclipse arrived, and the earth, even at mid day, was shrouded in the gloom of twilight, the Prophet, standing in the midst of his party, significantly pointed to the heavens, and cried out, "did I not prophecy truly? Behold! darkness has shrouded the sun!" It may readily be supposed that this striking phenomenon, thus adroitly used, produced a strong impression on the Indians, and greatly increased their belief in the sacred character of their Prophet.
In April, 1807, Tec.u.mseh and his brother had a.s.sembled at Greenville about four hundred Indians, most of them highly excited by religious fanaticism; and ready, it was feared, for any enterprise on which these brothers might be disposed to lead them. Considerable apprehension was entertained for the safety of the frontiers, and several fruitless efforts were made to ascertain the ulterior objects of the leaders.
William Wells, then Indian agent at fort Wayne, despatched Anthony Shane, a half-blood Shawanoe, with a communication to Tec.u.mseh and the Prophet, requesting them and two other of their chiefs, to visit him at fort Wayne, that he might read to them a letter which he had just received from their great father, the President of the United States.
A council being called, Shane made known the object of his mission.
Tec.u.mseh, without consulting with those around him, immediately arose and said to the messenger, "go back to fort Wayne, and tell captain Wells, that my fire is kindled on the spot appointed by the Great Spirit above; and, if he has any thing to communicate to me, _he_ must come _here_:--I shall expect him in six days from this time." With this laconic, but dignified reply, the conference ended. The agent at fort Wayne declined waiting on Tec.u.mseh, in person, but on the appointed day, sent Shane back to Greenville, with a copy of the President"s communication, contained in a letter from the Secretary at War; the substance of which was, that Tec.u.mseh and his party being established within the limits of the governor"s purchase from the Indians, they were desired to remove to some point beyond the boundaries agreed upon by the treaty of Greenville; and, in case of their compliance, the government would afford them a.s.sistance, until they were properly established at their new post. A second council was a.s.sembled, and the communication fully interpreted to those present. Tec.u.mseh felt indignant that captain Wells had not visited him in person. He arose deeply excited, and turning to his followers, addressed them in a long, glowing and impa.s.sioned speech, in which he dwelt upon the injuries the Indians had received from the whites, and especially the continued encroachments of the latter upon the lands of the red men: "These lands," said he in conclusion, "are ours: no one has a right to remove us, because we were the first owners; the Great Spirit above has appointed this place for us, on which to light our fires, and here we will remain. As to boundaries, the Great Spirit above knows no boundaries, nor will his red people acknowledge any."
Of this speech no copy has been preserved. Shane speaks of it as a masterpiece of Indian eloquence--bold, argumentative and powerful. It was delivered with great vehemence, and deep indignant feeling. After a moment"s pause, Tec.u.mseh turned to the messenger and said, with that stately indifference of manner, which he could so gracefully a.s.sume when in council, "if my great father, the President of the Seventeen Fires, has any thing more to say to me, he must send a man of note as his messenger. I will hold no further intercourse with captain Wells."
The Prophet, who seldom lost an opportunity of vaunting himself before his followers, then rose, and addressing captain Shane, said, "why does not the President send to us the greatest man in his nation? I can talk to him--I can bring darkness between him and me--nay more, I can bring the sun under my feet, and what white man can do this?" With this self-glorification, the council terminated.
The excitement continued to increase, and at the close of May, it was estimated by the agent at fort Wayne, that not less than fifteen hundred Indians, had within a short time, pa.s.sed and repa.s.sed that fort, in making visits to the Prophet. Many of these were from distant points on the lakes. Councils were a.s.sembled, runners with pipes and belts of wampum, went from tribe to tribe, and strong evidence of some uncommon movement among the Indians became quite apparent. The British agents were active in fomenting this excitement, and in extending the influence of Tec.u.mseh and his brother, whose ulterior objects were carefully concealed from the agents of the United States, and such Indian chiefs as were known to be friendly to our government.
In the month of August, on the testimony of several persons familiar with Indian affairs, then residing in the north-western portions of the state, the Indians at fort Wayne and at Greenville, who were supposed to be under the influence of the Prophet, amounted to between seven and eight hundred, most of them equipped with new rifles. These facts being communicated to the governor of Ohio, he directed his attention to the subject, and, in the early part of September, despatched Thomas Worthington and Duncan McArthur, to Greenville, for the purpose of holding a conference with the Prophet and Tec.u.mseh, and ascertaining the object of their a.s.sembling so large a body of Indians, within the limits of the cession of land made by them at the treaty of 1795. These commissioners left Chillicothe on the 8th of September, and reached Greenville on the 12th, where they were courteously received by the Indians. They were fortunate in securing the services of Stephen Ruddell, as their interpreter, who had resided for seventeen years among the Indians, and was familiar with the Shawanoe language. On the day of their arrival, the commissioners were invited to a general council of the Indians, at which the letter of the governor was read, and interpreted to the Shawanoes, Potawatamies and Chippewas. This was followed by an address from the commissioners, referring to the past relations between the United States and the Indians, the policy pursued towards the latter by Great Britain, and the importance of their remaining neutral, in case of a war between that country and the United States. On the following day, Blue Jacket, who, it was announced, had been authorized by all the Indians present, to speak for them, replied to the commissioners as follows:
"Brethren--We are seated who heard you yesterday. You will get a true relation, as far as we and our connections can give it, who are as follows: Shawanoes, Wyandots, Potawatamies, Tawas, Chippewas, Winnepaus, Malominese, Malockese, Secawgoes, and one more from the north of the Chippewas. _Brethren_--you see all these men sitting before you, who now speak to you.
"About eleven days ago we had a council, at which the tribe of Wyandots, (the elder brother of the red people) spoke and said G.o.d had kindled a fire and all sat around it. In this council we talked over the treaties with the French and the Americans. The Wyandot said, the French formerly marked a line along the Alleghany mountains, southerly, to Charleston, (S.C.) No man was to pa.s.s it from either side. When the Americans came to settle over the line, the English told the Indians to unite and drive off the French, until the war came on between the British and the Americans, when it was told them that king George, by his officers, directed them to unite and drive the Americans back.
"After the treaty of peace between the English and Americans, the summer before Wayne"s army came out, the English held a council with the Indians, and told them if they would turn out and unite as one man, they might surround the Americans like deer in a ring of fire and destroy them all. The Wyandot spoke further in the council. We see, said he, there is like to be war between the English and our white brethren, the Americans. Let us unite and consider the sufferings we have undergone, from interfering in the wars of the English. They have often promised to help us, and at last, when we could not withstand the army that came against us, and went to the English fort for refuge, the English told us, "I cannot let you in; you are painted too much, my children." It was then we saw the British dealt treacherously with us.
We now see them going to war again. We do not know what they are going to fight for. Let us, my brethren, not interfere, was the speech of the Wyandot.
"Further, the Wyandot said, I speak to you, my little brother, the Shawanoes at Greenville, and to you, our little brothers all around.
You appear to be at Greenville to serve the _Supreme Ruler_ of the universe. Now send forth your speeches to all our brethren far around us, and let us unite to seek for that which shall be for our eternal welfare, and unite ourselves in a band of perpetual brotherhood. These, brethren, are the sentiments of all the men who sit around you: they all adhere to what the elder brother, the Wyandot, has said, and these are their sentiments. It is not that they are afraid of their white brethren, but that they desire peace and harmony, and not that their white brethren could put them to great necessity, for their former arms were bows and arrows, by which they got their living."
The commissioners made some explanations in reply, when they were told that the Prophet would a.s.sign the reasons why the Indians had settled at Greenville. "He then proceeded to inform us," says the report, "that about three years since, he became convinced of the error of his ways, and that he would be destroyed from the face of the earth, if he did not amend them; that it was soon after made known to him what he should do to be right; that from that time he constantly preached to his red brethren the miserable situation they were in by nature, and endeavored to convince them that they must change their lives, live honestly, and be just in all their dealings, kind towards one another, and their white brethren: affectionate towards their families, put away lying and slandering, and serve the Great Spirit in the way he had pointed out; never think of war again; that at first the Lord did not give them the tomahawk to go to war with one another. His red brethren, the chiefs of the Shawanoes at Tawa town, would not listen to him, but persecuted him. This produced a division in the nation; those who adhered to him, separated themselves from their brethren at Tawa town, removed with and settled where he now was, and where he had constantly preached the above doctrines to all the strangers who came to see them. They did not remove to this place because it was a pretty place, or very valuable, for it was neither; but because it was revealed to him that the place was a proper one to establish his doctrines; that he meant to adhere to them while he lived; they were not his own, nor were they taught him by man, but by the Supreme Ruler of the universe; that his future life should prove to his white brethren the sincerity of his professions. He then told us that six chiefs should go with us to Chillicothe."
The commissioners left Greenville entirely convinced of the sincerity of the Prophet in his declaration of pacific intentions towards the United States.[A] Four chiefs, Tec.u.mseh, Blue Jacket, Sti-agh-ta, (or Roundhead) and Panther, accompanied them to the seat of government, for the purpose of holding a conference with the governor; and giving him a.s.surances that the Indians were not a.s.sembling at Greenville for the purpose of making war upon the frontiers. These chiefs remained about a week in Chillicothe, in the course of which a public council was held between them and the governor. Stephen Ruddell acted as the interpreter. Tec.u.mseh was the princ.i.p.al speaker; and in the course of the conference, made a speech which occupied three hours in the delivery.
[Footnote A: See Report of Commissioners to governor Kirker, 22d Sept.
1807, published in the United States Gazette, for that year.]
His great object was to prove the nullity of the treaties under which the whites claimed the country north and west of the Ohio. He seemed to have a familiar knowledge of all the treaties made with the western tribes; reviewed them in their order, and with the most intense bitterness and scorn, denounced them as null and void. This speech is described by one[A] who heard it, as possessing all the characteristics of a high effort of oratory. The utterance of the speaker was rapid and vehement; his manner bold and commanding; his gestures impa.s.sioned, quick and violent, and his countenance indicating that there was something more in his mind, struggling for utterance, than he deemed it prudent to express. While he fearlessly denied the validity of these _pretended_ treaties, and openly avowed his intention to resist the further extension of the white settlements upon the Indian lands, he disclaimed all intention of making war upon the United States. The result was, a conviction on the part of the governor, that no immediate danger was to be apprehended from the Indians, at Greenville and fort Wayne; and, as a consequence, the militia which had been called into service were ordered to be disbanded, and the chiefs returned to their head quarters.
[Footnote A: John A. Fulton, formerly mayor of Chillicothe, communicated by general James T. Worthington.]
In the autumn of this year, a white man by the name of Myers, was killed a few miles west of where the town of Urbana now stands, by some straggling Indians. This murder, taken in connection with the a.s.semblage of the Indians under Tec.u.mseh and the Prophet, created a great alarm on the frontier, and actually induced many families to remove back to Kentucky, from whence they had emigrated. A demand was made by the whites upon these two brothers for the Indians who had committed the murder. They denied that it was done by their party, or with their knowledge, and declared that they did not even know who the murderers were. The alarm continued, and some companies of militia were called out. It was finally agreed, that a council should be held on the subject in Springfield, for the purpose of quieting the settlements.
General Whiteman, major Moore, captain Ward and one or two others, acted as commissioners on the part of the whites. Two parties of Indians attended the council; one from the north, in charge of McPherson; the other, consisting of sixty or seventy, came from the neighborhood of fort Wayne, under the charge of Tec.u.mseh. Roundhead, Blackfish, and several other chiefs, were also present. There was no friendly feeling between these two parties, and each was willing that the blame of the murder should be fixed upon the other. The party under McPherson, in compliance with the wishes of the commissioners, left their arms a few miles from Springfield. Tec.u.mseh and his party refused to attend the council, unless permitted to retain their arms. After the conference was opened, it being held in a maple grove, a little north of where Werden"s hotel now stands, the commissioners, fearing some violence, made another effort to induce Tec.u.mseh to lay aside his arms.
This he again refused, saying, in reply, that his tomahawk was also his pipe, and that he might wish to use it in that capacity before their business was closed. At this moment, a tall, lank-sided Pennsylvanian, who was standing among the spectators, and who, perhaps, had no love for the shining tomahawk of the self-willed chief, cautiously approached, and handed him an old, long stemmed, dirty looking earthen pipe, intimating, that if Tec.u.mseh would deliver up the fearful tomahawk, he might smoke the aforesaid pipe. The chief took it between his thumb and finger, held it up, looked at it for a moment, then at the owner, who was gradually receding from the point of danger, and immediately threw it, with an indignant sneer, over his head, into the bushes. The commissioners yielded the point, and proceeded to business.
After a full and patient enquiry into the facts of the case, it appeared that the murder of Myers, was the act of an individual, and not justly chargeable upon either party of the Indians. Several speeches were made by the chiefs, but Tec.u.mseh was the princ.i.p.al speaker. He gave a full explanation of the views of the Prophet and himself, in calling around them a band of Indians--disavowed all hostile intentions towards the United States, and denied that he or those under his control had committed any aggressions upon the whites.
His manner, when speaking, was animated, fluent and rapid, and made a strong impression upon those present. The council terminated. In the course of it, the two hostile parties became reconciled to each other, and quiet was restored to the frontier.
The Indians remained in Springfield for three days, and on several occasions amused themselves by engaging in various games and other athletic exercises, in which Tec.u.mseh generally proved himself victorious. His strength, and power of muscular action, were remarkably great, and in the opinion of those who attended the council, corresponded with the high order of his moral and intellectual character.[A]
[Footnote A: Dr. Hunt.]
CHAPTER V.
Governor Harrison"s address to the Shawanoe chiefs at Greenville--the Prophet"s reply--his influence felt among the remote tribes--he is visited in 1808 by great numbers of Indians--Tec.u.mseh and the Prophet remove to Tippecanoe--the latter sends a speech to governor Harrison--makes him a visit at Vincennes.
The alarm caused by the a.s.sembling of the Indians at Greenville, still continuing, governor Harrison, in the autumn of this year, sent to the head chiefs of the Shawanoe tribe, by John Conner, one of our Indian agents, the following address:--
"My Children--Listen to me, I speak in the name of your father, the great chief of the Seventeen Fires.
"My children, it is now twelve years since the tomahawk, which you had raised by the advice of your father, the king of Great Britain, was buried at Greenville, in the presence of that great warrior, general Wayne.
"My children, you then promised, and the Great Spirit heard it, that you would in future live in peace and friendship with your brothers, the Americans. You made a treaty with your father, and one that contained a number of good things, equally beneficial to all the tribes of red people, who were parties to it.
"My children, you promised in that treaty to acknowledge no other father than the chief of the Seventeen Fires; and never to listen to the proposition of any foreign nation. You promised never to lift up the tomahawk against any of your father"s children, and to give him notice of any other tribe that intended it: your father also promised to do something for you, particularly to deliver to you, every year, a certain quant.i.ty of goods; to prevent any white man from settling on your lands without your consent, or to do you any personal injury. He promised to run a line between your land and his, so that you might know your own; and you were to be permitted to live and hunt upon your father"s land, as long as you behaved yourselves well. My children, which of these articles has your father broken? You know that he has observed them all with the utmost good faith. But, my children, have you done so? Have you not always had your ears open to receive bad advice from the white people beyond the lakes?
"My children, let us look back to times that are past. It has been a long time since you called the king of Great Britain, father. You know that it is the duty of a father to watch over his children, to give them good advice, and to do every thing in his power to make them happy. What has this father of yours done for you, during the long time that you have looked up to him for protection and advice? Are you wiser and happier than you were before you knew him; or is your nation stronger or more respectable? No, my children, he took you by the hand when you were a powerful tribe; you held him fast, supposing he was your friend, and he conducted you through paths filled with thorns and briers, which tore your flesh and shed your blood. Your strength was exhausted, and you could no longer follow him. Did he stay by you in your distress, and a.s.sist and comfort you? No, he led you into danger, and then abandoned you. He saw your blood flowing and he would give you no bandage to tie up your wounds. This was the conduct of the man who called himself your father. The Great Spirit opened your eyes; you heard the voice of the chief of the Seventeen Fires, speaking the words of peace. He called to you to follow him; you came to him, and he once more put you on the right way, on the broad smooth road that would have led to happiness. But the voice of your deceiver is again heard; and forgetful of your former sufferings, you are again listening to him.
"My children, shut your ears, and mind him not, or he will lead you to ruin and misery.
"My children, I have heard bad news. The sacred spot where the great council fire was kindled, around which the Seventeen Fires and ten tribes of their children, smoked the pipe of peace--that very spot where the Great Spirit saw his red and white children encircle themselves with the chain of friendship--that place has been selected for dark and b.l.o.o.d.y councils.
"My children, this business must be stopped. You have called in a number of men from the most distant tribes, to listen to a fool, who speaks not the words of the Great Spirit, but those of the devil, and of the British agents. My children, your conduct has much alarmed the white settlers near you. They desire that you will send away those people, and if they wish to have the impostor with them, they can carry him. Let him go to the lakes; he can hear the British more distinctly."
At the time of the delivery of this speech, the head chiefs of the Shawanoes were absent from Greenville. The Prophet, after listening patiently to it, requested the interpreter to write down the following answer, which was transmitted to the governor.
"Father,--I am very sorry that you listen to the advice of bad birds.
You have impeached me with having correspondence with the British; and with calling and sending for the Indians from the most distant part of the country, "to listen to a fool that speaks not the words of the Great Spirit, but the words of the devil." Father, those impeachments I deny, and say they are not true. I never had a word with the British, and I never sent for any Indians. They came here themselves to listen, and hear the words of the Great Spirit.
"Father, I wish you would not listen any more to the voice of bad birds; and you may rest a.s.sured that it is the least of our idea to make disturbance, and we will rather try to stop any such proceedings than to encourage them."
The appeal of the governor, as may be inferred from the evasive and cunning answer of the Prophet, produced no change in his measures, nor did it arrest the spread of the fanaticism among the Indians which his incantations had set afloat. The happiness of the Indians was the great idea which Tec.u.mseh and his brother promulgated among their followers as being the object of their labors. This was to be attained by leading more virtuous lives, by retaining their lands, and in simply doing what the government of the United States had frequently urged upon them, effecting an extended and friendly union of the different tribes. These plausible reasons, backed by the superst.i.tious belief of the Indians in the inspired character of the Prophet, and the insidious efforts of the British agents, in fomenting discontent among them, were sufficient to keep alive the excitement, and even extend the circle of its influence.
Thus ended the year 1807.
The reader may learn the extraordinary success of the Prophet in spreading his influence among the remote tribes, by a reference to the narrative of Mr. John Tanner. This man had been taken captive in Boone county, Kentucky, when a boy; had been raised by the Indians, and was at this time, living among the Ojibbeways, who reside far up the lakes.
News reached that remote tribe that a great man had arisen among the Shawanoes, who had been favored by a revelation of the mind and will of the Great Spirit. The messenger bearing this information to them, seemed deeply penetrated with the sacred character of his mission. Upon his arrival among them, he announced himself after a mysterious silence, as the forerunner of the great Prophet, who was shortly to shake hands with the Ojibbeways, and explain to them more fully his inspired character, and the new mode of life and conduct which they were hereafter to pursue. He then gravely repeated to them the Prophet"s system of morals; and in a very solemn manner, enjoined its observance. So strong was the impression made upon the princ.i.p.al men of the Ojibbeways, that a time was appointed and a lodge prepared for the public espousal of these doctrines. When the Indians were a.s.sembled in the new lodge, "we saw something," says Mr. Tanner, "carefully concealed under a blanket, in figure and dimensions bearing some resemblance to a man. This was accompanied by two young men, who, it was understood, attended constantly upon it, made its bed at night, as for a man, and slept near it. But while we remained, no one went near to it, or raised the blanket which was spread over its unknown contents. Four strings of mouldy and discolored beads were all the visible insignia of this important mission.
"After a long harangue, in which the prominent features of the new revelation were stated, and urged upon the attention of all, the four strings of beads, which we were told were made of the flesh of the Prophet, were carried with, much solemnity, to each man in the lodge, and he was expected to take hold of each string at the top, and draw them gently through his hand: This was called shaking hands with the Prophet, and was considered as solemnly engaging to obey his injunctions, and accept of his mission as from the Supreme. All the Indians who touched the beads had previously killed their dogs; they gave up their medicine bags, and showed a disposition to comply with all that should be required of them."