Tecumseh's skill as a hunter--declines attending the treaty of
Greenville in 1795--in 1796 removed to Great Miami--in 1798 joined a
party of Delawares on White river, Indiana--in 1799 attended a
council between the whites and Indians near Urbana--another at
Chillicothe in 1803--makes an able speech--removes with the Prophet
to Greenville, in 1805--the latter commences prophecying--causes the
death of Teteboxti, Patterson, Coltes, and Joshua--governor
Harrison's speech to the Prophet to arrest these murderers--effort of
Wells, the U.S. Indian agent, to prevent Tecumseh and the Prophet
from assembling the Indians at Greenville--Tecumseh's speech in
reply--he attends a council at Chillicothe--speech on that
occasion--council at Springfield--Tecumseh principal speaker and
actor.
In the spring of the year 1795, Tecumseh was established on Deer creek,
near where Urbana now stands, and engaged in his favorite amusement of
hunting. This was more as a pastime than a matter of business. The love
of property was not a distinguishing trait of his character; on the
contrary, his generosity was proverbial among his tribe. If he
accumulated furs, they, or the goods which he received in return for
them, were dispensed with a liberal hand. He loved hunting because it
was a manly exercise, fit for a _brave_; and, for the additional
reason, that it gave him the means of furnishing the aged and infirm
with wholesome and nourishing food. The skill of Tecumseh in the chase
has already been adverted to. While residing on Deer creek, an incident
occurred which greatly enhanced his reputation as a hunter. One of his
brothers, and several other Shawanoes of his own age, proposed to bet
with him, that they could each kill as many deer, in the space of three
days, as he could. Tecumseh promptly accepted the overture. The parties
took to the woods, and at the end of the stipulated time, returned with
the evidences of their success. None of the party, except Tecumseh, had
more than twelve deer skins; he brought in upwards of thirty--near
three times as many as any of his competitors. From this time he was
generally conceded to be the greatest hunter in the Shawanoe nation.
In the course of the summer of this year, 1795, he commenced raising a
party of his own, and began to style himself a chief. He did not attend
the treaty of Greenville, held by general Wayne, on the 3d of August,
1795, with the hostile Indians, but after its conclusion, Blue Jacket
paid him a visit on Deer creek, and communicated to him the terms on
which peace had been concluded.
Tecumseh remained at this place until the spring of 1796, when he
removed with his party to the Great Miami, near to Piqua, where they
raised a crop of corn. In the autumn he again changed his place of
residence, and went over to the head branches of White Water, west of
the Miami, where he and his party spent the winter; and in the spring
and summer of 1797, raised another crop of corn.
In the year 1798, the Delawares, then residing in part, on White river,
Indiana, invited Tecumseh and his followers, to remove to that
neighborhood. Having accepted this invitation, and made the removal, he
continued his head quarters in the vicinity of that nation for several
years, occupied in the ordinary pursuits of the hunter-life--gradually
extending his influence among the Indians, and adding to the number of
his party.
In 1799, there was a council held about six miles north of the place
where Urbana now stands, between the Indians and some of the principal
settlers on Mad River, for the adjustment of difficulties which had
grown up between these parties. Tecumseh, with other Shawanoe chiefs,
attended this council. He appears to have been the most conspicuous
orator of the conference, and made a speech on the occasion, which was
much admired for its force and eloquence. The interpreter, Dechouset,
said that he found it very difficult to translate the lofty flights of
Tecumseh, although he was as well acquainted with the Shawanoe
language, as with the French, which was his mother tongue.[A]
[Footnote A: James Galloway, of Xenia.]
We next hear of Tecumseh, under circumstances which show the confidence
reposed in him by the white settlers on the frontier.
In the month of April, 1803, Thomas Herrod, living sixteen miles
north-west of Chillicothe, was shot, tomahawked, and scalped, near his
own house. The Indians were suspected of having committed this deed; a
wanton and cruel retaliation was made upon one of them, (guiltless no
doubt of that particular crime,) and the settlement in the Scioto
valley and north-west of it, was thrown into a state of much
excitement. The Indians fled in one direction and the whites in
another. For the purpose of ascertaining the facts in the case, and
preventing further hostilities, several patriotic citizens of
Chillicothe mounted their horses, and rode into the Indian country,
where they found Tecumseh and a body of Indians. They disavowed all
knowledge of the murder of Herrod, and stated, explicitly, that they
were peaceably inclined, and disposed to adhere to the treaty of
Greenville. Tecumseh finally agreed to return with the deputation from
Chillicothe, that he might in person, give similar assurances to the
people of that place. He did so, and a day was fixed on, when he should
make an address upon the subject. A white man, raised among the
Indians, acted as interpreter. Governor Tiffin opened the conference.
"When Tecumseh rose to speak," says an eyewitness, "as he cast his gaze
over the vast multitude, which the interesting occasion had drawn
together, he appeared one of the most dignified men I ever beheld.
While this orator of nature was speaking, the vast crowd preserved the
most profound silence. From the confident manner in which he spoke of
the intention of the Indians to adhere to the treaty of Greenville, and
live in peace and friendship with their white brethren, he dispelled,
as if by magic, the apprehensions of the whites--the settlers returned
to their deserted farms, and business generally was resumed throughout
that region."[A] This incident is of value, in forming an estimate of
the character of this chief: it exhibits the confidence reposed in him
by he white inhabitants on the frontier. The declaration of no other
Indian could thus have dissipated the fears of a border war, which then
pervaded the settlement.
[Footnote A: Colonel John M'Donald.]
Some time during this year, a stout Kentuckian came to Ohio, for the
purpose of exploring the lands on Mad River, and lodged one night at
the house of captain Abner Barrett, residing on the head waters of Buck
creek. In the course of the evening, he learned with apparent alarm,
that there were some Indians encamped within a short distance of the
house. Shortly after hearing this unwelcome intelligence, the door of
captain Barrett's dwelling was suddenly opened, and Tecumseh entered
with his usual stately air: he paused in silence, and looked around,
until at length his eye was fixed upon the stranger, who was
manifesting symptoms of alarm, and did not venture to look the stern
savage in the face. Tecumseh turned to his host, and pointing to the
agitated Kentuckian, exclaimed, "a big baby! a big baby!" He then
stepped up to him, and gently slapping him on the shoulder several
times, repeated with a contemptuous manner, the phrase "big baby! big
baby!" to the great alarm of the astonished man, and to the amusement
of all present.[A]
[Footnote A: James Galloway.]
In the early part of the year 1805, a portion of the Shawanoe nation,
residing at the Tawa towns on the headwaters of the Auglaize river,
wishing to re-assemble their scattered people, sent a deputation to
Tecumseh and his party, (then living on White river,) and also to a
body of the same tribe upon the Mississiniway, another tributary of the
Wabash, inviting them to remove to the Tawa towns, and join their
brethren at that place. To this proposition both parties assented; and
the two bands met at Greenville, on their way thither. There, through
the influence of Laulewasikaw, they concluded to establish themselves;
and accordingly the project of going to the Auglaize was abandoned.
Very soon afterwards, Laulewasikaw assumed the office of a prophet; and
forthwith commenced that career of cunning and pretended sorcery, which
enabled him to sway the Indian mind in a wonderful degree, and win for
himself a name on the page of history. A concise notice of his
prophetical achievements is subjoined. While it serves to display his
individual character and endowments, it also presents an interesting
and instructive phase of aboriginal character.
It happened about this time that an old Shawanoe, named Penagashega, or
the Change of Feathers, who had for some years been engaged in the
respectable calling of a prophet, fell sick and died. Laulewasikaw, who
had marked the old man's influence with the Indians, adroitly caught up
the mantle of the dying prophet, and assumed his sacred office. He
changed his name from Laulewasikaw, to Tenskwautawau,[A] meaning the
Open Door, because he undertook to point out to the Indians the new
modes of life which they should pursue. In the month of November, of
this year, he assembled a considerable number of Shawanoes, Wyandots,
Ottaways and Senecas, at Wapakonatta, on the Auglaize river, when he
unfolded to them the new character with which he was clothed, and made
his first public effort in that career of religious imposition, which,
in a few years, was felt by the remote tribes of the upper lakes, and
on the broad plains which stretch beyond the Mississippi. At this time
nothing, it is believed, was said by him in regard to the grand
confederacy of the tribes, for the recovery of their lands, which
shortly afterwards became an object of ambition with his brother; and,
in the furtherance of which he successfully exerted his power and
influence, as a prophet. In this assemblage he declaimed against
witchcraft, which many of the Indians practised and still more
believed. He pronounced that those who continued bewitched, or exerted
their arts on others, would never go to heaven nor see the Great
Spirit. He next took up the subject of drunkenness, against which he
harangued with great force; and, as appeared subsequently, with much
success. He told them that since he had become a prophet, he went up
into the clouds; that the first place he came to was the dwelling of
the Devil, and that all who had died drunkards were there, with flames
issuing out of their mouths. He acknowledged that he had himself been a
drunkard, but that this awful scene had reformed him. Such was the
effect of his preaching against this pernicious vice, that many of his
followers became alarmed, and ceased to drink the "fire-water," a name
by which whiskey is significantly called among the Indians. He
likewise, declaimed against the custom of Indian women intermarrying
with white men, and denounced it as one of the causes of their
unhappiness. Among other doctrines of his new code, he insisted on a
community of property--a very comfortable regulation for those, who
like himself, were too indolent to labor for the acquisition of it. A
more salutary and rational precept, and one which he enforced with
considerable energy, was the duty of the young, at all times and under
all circumstances, to support, cherish and respect the aged and infirm.
He declaimed with vehemence against all innovations in the original
dress and habits of the Indians--dwelt upon the high claims of the
Shawanoes to superiority over other tribes, and promised to all his
followers, who would believe his doctrines and practice his precepts,
the comforts and happiness which their forefathers enjoyed before they
were debased by their connection with the whites. And finally
proclaimed, with much solemnity, that he had received power from the
Great Spirit, to cure all diseases, to confound his enemies, and stay
the arm of death, in sickness, or on the battle field.
[Footnote A: In the remaining pages of this work this person will be
called the Prophet, the name by which he is most generally known.]
Such is the superstitious credulity of the Indians, that this crafty
impostor not only succeeded for a time, in correcting many of the vices
of his followers, but likewise influenced them to the perpetration of
outrages upon each other, shocking to humanity. If an individual, and
especially a chief, was supposed to be hostile to his plans, or doubted
the validity of his claim to the character of a prophet, he was
denounced as a witch, and the loss of reputation, if not of life,
speedily followed. Among the first of his victims were several
Delawares,--Tatepocoshe (more generally known as Teteboxti,) Patterson,
his nephew, Coltos, an old woman, and an aged man called Joshua. These
were successively marked by the Prophet, and doomed to be burnt alive.
The tragedy was commenced with the old woman. The Indians roasted her
slowly over a fire for four days, calling upon her frequently to
deliver up her charm and medicine bag. Just as she was dying, she
exclaimed that her grandson, who was then out hunting, had it in his
possession. Messengers were sent in pursuit of him, and when found he
was tied and brought into camp. He acknowledged that on one occasion he
had borrowed the charm of his grandmother, by means of which he had
flown through the air, over Kentucky, to the banks of the Mississippi,
and back again, between twilight and bed-time; but he insisted that he
had returned the charm to its owner; and after some consultation, he
was set at liberty. The following day, a council was held over the case
of the venerable chief Tatepocoshe, he being present. His death was
decided upon after full deliberation; and, arrayed in his finest
apparel, he calmly assisted in building his own funeral pile, fully
aware that there was no escape from the judgment that had been passed
upon him. The respect due to his whitened locks, induced his
executioners to treat him with mercy. He was deliberately tomahawked by
a young man, and his body was then placed upon the blazing faggots and
consumed. The next day, the old preacher Joshua, met a similar fate.
The wife of Tatepocoshe, and his nephew Billy Patterson, were then
brought into the council house, and seated side by side. The latter had
led an irreproachable life, and died like a Christian, singing and
praying amid the flames which destroyed his body. While preparations
were making for the immolation of Tatepocoshe's wife, her brother, a
youth of twenty years of age, suddenly started up, took her by the
hand, and to the amazement of the council, led her out of the house. He
soon returned, and exclaiming, "the devil has come among us, (alluding
to the Prophet) and we are killing each other," he reseated himself in
the midst of the crowd. This bold step checked the wild frenzy of the
Indians, put an end to these cruel scenes, and for a time greatly
impaired the impostor's influence among the Delawares.
The benevolent policy of the governor of Indiana Territory (William
Henry Harrison,) towards the Indian tribes, had given him much
influence over them. Early in the year 1806, and so soon as he had
heard of the movements of the Prophet, and the delusion of the
Delawares in regard to witchcraft, he sent a special messenger to them
with the following speech. Had it reached them a little earlier, it
would probably have saved the life of the aged Tatepocoshe.
"My Children:--My heart is filled with grief, and my eyes are dissolved
in tears, at the news which has reached me. You have been celebrated
for your wisdom above all the tribes of red people who inhabit this
great island. Your fame as warriors has extended to the remotest
nations, and the wisdom of your chiefs has gained for you the
appellation of grandfathers, from all the neighboring tribes. From what
cause, then, does it proceed, that you have departed from the wise
counsels of your fathers, and covered yourselves with guilt? My
children, tread back the steps you have taken, and endeavor to regain
the straight road which you have abandoned. The dark, crooked and
thorny one which you are now pursuing, will certainly lead to endless
woe and misery. But who is this pretended prophet, who dares to speak
in the name of the Great Creator? Examine him. Is he more wise or
virtuous than you are yourselves, that he should be selected to convey
to you the orders of your God? Demand of him some proofs at least, of
his being the messenger of the Deity. If God has really employed him,
he has doubtless authorized him to perform miracles, that he may be
known and received as a prophet. If he is really a prophet, ask of him
to cause the sun to stand still--the moon to alter its course--the
rivers to cease to flow--or the dead to rise from their graves. If he
does these things, you may then believe that he has been sent from God.
He tells you that the Great Spirit commands you to punish with death
those who deal in magic; and that he is authorized to point them out.
Wretched delusion! Is then the Master of Life obliged to employ mortal
man to punish those who offend him? Has he not the thunder and all the
powers of nature at his command?--and could he not sweep away from the
earth a whole nation with one motion of his arm? My children: do not
believe that the great and good Creator of mankind has directed you to
destroy your own flesh; and do not doubt but that if you pursue this
abominable wickedness, his vengeance will overtake and crush you.
"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 bloody 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 Tecumseh 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, Tecumseh and his brother had assembled 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 Tecumseh 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.
Tecumseh, 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 Tecumseh, 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 Tecumseh 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 assistance, until they were properly
established at their new post. A second council was assembled, and the
communication fully interpreted to those present. Tecumseh 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 impassioned 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, Tecumseh turned to the messenger and said, with that
stately indifference of manner, which he could so gracefully assume
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, passed and repassed that
fort, in making visits to the Prophet. Many of these were from distant
points on the lakes. Councils were assembled, 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 Tecumseh 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 Tecumseh, and ascertaining
the object of their assembling 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 God 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 pass 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 assign 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, Tecumseh, 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
assurances that the Indians were not assembling 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. Tecumseh was the principal 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 impassioned,
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
assemblage of the Indians under Tecumseh 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 Tecumseh. 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. Tecumseh 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 Tecumseh 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 Tecumseh 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 Tecumseh was the principal
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 Tecumseh 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.]