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--Tecumseh 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 assembling 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 quantity 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 assist 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 bloody 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 assured 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 Tecumseh 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 superstitious 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 principal men of
the Ojibbeways, that a time was appointed and a lodge prepared for the
public espousal of these doctrines. When the Indians were assembled 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."
The excitement among the Ojibbeways continued for some time; they
assembled in groups, their faces wearing an aspect of gloom and
anxiety, while the active sunk into indolence, and the spirit of the
bravest warriors was subdued. The influence of the Prophet, says Mr.
Tanner, "was very sensibly and painfully felt by the remotest
Ojibbeways of whom I had any knowledge: but it was not the common
impression among them, that his doctrines had any tendency to unite
them in the accomplishment of any human purpose. For two or three years
drunkenness was much less frequent than formerly; war was less thought
of; and the entire aspect of things among them was changed by the
influence of this mission. But in time these new impressions were
obliterated; medicine-bags, flints and steels, the use of which had
been forbidden, were brought into use; dogs were reared, women and
children beaten as before; and the Shawanoe Prophet was despised."
With the beginning of the year 1808, great numbers of Indians came down
from the lakes, on a visit to the Prophet, where they remained until
their means of subsistence were exhausted. The governor of Indiana,
with the prudence and humanity which marked his administration,
directed the agent at fort Wayne, to supply them with provisions from
the public stores at that place. This was done, and from his
intercourse with them he came to the conclusion that they had no
hostile designs against the United States. About this time, Tecumseh
made a visit to the Mississinaway towns, the immediate object of which
could not be clearly ascertained. That it was connected with the grand
scheme in which he was engaged, is probable from the fact that the
Indians of that region agreed to meet him and the Prophet on the
Wabash, in the following June, to which place he had at this time
resolved to move his party. Mr. Jouett, one of the United States'
Indian agents, apprehended that this meeting would result in some
hostile action against the frontiers; and, as a means of preventing it,
and putting an end to the influence of the Prophet, recommended to the
governor that he should be seized and confined. The proposition,
however, was not entertained.
In the spring of this year, 1808, Tecumseh and the Prophet removed to a
tract of land granted them by the Potawatamies and Kickapoos, on
Tippecanoe, one of the tributaries of the Wabash river. They had not
been long at their new residence before it became apparent that the
Prophet had established a strong influence over the minds of the
surrounding Indians, and there was much reason for believing that his
views were hostile to the United States. The governor still confided in
the fidelity of the Delawares and the Miamis; but he apprehended, that
although disbelievers in the Prophet's divine mission, they might be
turned from the line of duty from a fear of his temporal power. When he
had established himself upon the banks of the Tippecanoe, the Prophet
drew around him a body of northern Indians, principally from the
Potawatamies, Ottowas and Chippewas. To this, the Miamis and Delawares
had strong objections; and a deputation of the latter was sent to the
Prophet on the subject. He refused to see them himself, but Tecumseh
met them; and after a solemn conference, they returned to their tribe
with increased apprehensions of the combination at Tippecanoe, which
was now uniting warlike sports with the performance of religious
duties.[A] The Delawares decided in council to arrest the progress of
this rising power, but in vain. Strong in the moral force with which
they were armed, the two brothers were not to be driven from their
purpose of planting the banner of union, which they were now holding
out to the tribes, upon the waters of the Wabash. The sacred office
which the Prophet had impiously assumed, enabled him to sway many
minds, and in doing so, he was effectively sustained by the personal
presence, tact and sagacity of his brother. From his youth, Tecumseh
had been noted for the influence which he exercised over those by whom
he was surrounded. Hence, when the chiefs of the Miamis and Delawares,
who were disbelievers in the Prophet's holy character, set out to
prevent his removal to the Wabash, Tecumseh boldly met them, and turned
them from their purpose. This was done at a moment when the number of
the Prophet's followers was greatly reduced, as we gather from the
statement of the agent, John Conner, who in the month of June, of this
year, visited his settlement on the Wabash to reclaim some horses which
had been stolen from the whites. At this time, the Prophet had not more
than forty of his own tribe with him; and less than a hundred from
others, principally Potawatamies, Chippewas, Ottawas and Winebagoes.
The Prophet announced his intention of making a visit to governor
Harrison, for the purpose of explaining his conduct, and procuring a
supply of provisions for his followers. This, he insisted, could not be
consistently withheld from him, as the white people had always
encouraged him to preach the word of God to the Indians: and in this
holy work he was now engaged.
[Footnote A: Governor Harrison's Correspondence with the War
Department.]
Some time in the month of July, the governor received a speech from the
Prophet, sent to Vincennes by a special messenger. It was cautious,
artful and pacific in its character. It deprecated in strong terms the
misrepresentations which had been circulated in regard to the ulterior
objects of the Prophet and his brother as to the whites; and renewed
the promise of an early visit. This visit was made in the month
following, and was continued for two weeks, during which time he and
the governor had frequent interviews. In these, the Prophet, with his
characteristic plausibility, denied that his course was the result of
British influence. His sole object, he alleged, was a benevolent one
towards his red brethren; to reclaim them from the degrading vices to
which they were addicted, and induce them to cultivate a spirit of
peace and friendship, not only with the white people, but their kindred
tribes. To this sacred office, he insisted, with much earnestness, he
had been specially called by the Great Spirit. That he might the more
successfully enforce the sincerity of his views upon the mind of the
governor, he took occasion several times during the visit, to address
the Indians who had accompanied him to Vincennes, and dwelt upon the
great evils resulting to them from wars, and the use of ardent spirits.
It was apparent to the governor that the Prophet was a man of decided
talents, of great tact, and admirably qualified to play successfully,
the part he had assumed. In order to test the extent of his influence
over his followers, the governor held conversations with them, and
several times offered them whiskey, which they invariably refused.
Looking to that amelioration of the condition of the Indians, which had
long engaged his attention, the governor began to hope that the
Prophet's power over them might be turned to advantage; and that the
cause of humanity would be benefited by sustaining rather than trying
to weaken the influence of the preacher. This impression was much
strengthened by the following speech which the Prophet delivered to
him, before the close of the visit.
"Father:--It is three years since I first began with that system of
religion which I now practice. The white people and some of the Indians
were against me; but I had no other intention but to introduce among
the Indians, those good principles of religion which the white people
profess. I was spoken badly of by the white people, who reproached me
with misleading the Indians; but I defy them to say that I did any
thing amiss.
"Father, I was told that you intended to hang me. When I heard this, I
intended to remember it, and tell my father, when I went to see him,
and relate to him the truth.
"I heard, when I settled on the Wabash, that my father, the governor,
had declared that all the land between Vincennes and fort Wayne, was
the property of the Seventeen Fires. I also heard that you wanted to
know, my father, whether I was God or man; and that you said if I was
the former, I should not steal horses. I heard this from Mr. Wells, but
I believed it originated with himself.
"The Great Spirit told me to tell the Indians that he had made them,
and made the world--that he had placed them on it to do good, and not
evil.
"I told all the red skins, that the way they were in was not good, and
that they ought to abandon it.
"That we ought to consider ourselves as one man; but we ought to live
agreeably to our several customs, the red people after their mode, and
the white people after theirs; particularly, that they should not drink
whiskey; that it was not made for them, but the white people, who alone
knew how to use it; and that it is the cause of all the mischiefs which
the Indians suffer; and that they must always follow the directions of
the Great Spirit, and we must listen to him, as it was he that made us:
determine to listen to nothing that is bad: do not take up the
tomahawk, should it be offered by the British, or by the long knives:
do not meddle with any thing that does not belong to you, but mind your
own business, and cultivate the ground, that your women and your
children may have enough to live on.
"I now inform you, that it is our intention to live in peace with our
father and his people forever.
"My father, I have informed you what we mean to do, and I call the
Great Spirit to witness the truth of my declaration. The religion which
I have established for the last three years, has been attended to by
the different tribes of Indians in this part of the world. Those
Indians were once different people; they are now but one: they are all
determined to practice what I have communicated to them, that has come
immediately from the Great Spirit through me.
"Brother, I speak to you as a warrior. You are one. But let us lay
aside this character, and attend to the care of our children, that they
may live in comfort and peace. We desire that you will join us for the
preservation of both red and white people. Formerly, when we lived in
ignorance, we were foolish; but now, since we listen to the voice of
the Great Spirit, we are happy.
"I have listened to what you have said to us. You have promised to
assist us: I now request you, in behalf of all the red people, to use
your exertions to prevent the sale of liquor to us. We are all well
pleased to hear you say that you will endeavor to promote our
happiness. We give you every assurance that we will follow the dictates
of the Great Spirit.
"We are all well pleased with the attention that you have showed us;
also with the good intentions of our father, the President. If you give
us a few articles, such as needles, flints, hoes, powder, &c., we will
take the animals that afford us meat, with powder and ball."
Governor Harrison, if not deceived by the plausible pretences and
apparently candid declarations of the Prophet, was left in doubt,
whether he was really meditating hostile movements against the United
States, or only laboring, with the energy of an enthusiast, in the good
work of promoting the welfare of the Indians. Having received a supply
of provisions, the Prophet and his followers, at the end of a
fortnight, took leave of the governor and returned to their head
quarters, on the banks of the Tippecanoe.