mouth of the Miami of the Lake, and landed on Cedar Point, where we
remained several days. Here we held a council, and concluded we would
take a driving hunt in concert and in partnership.
The river in this place is about a mile broad, and as it and the lake
form a kind of neck, which terminates in a point, all the hunters
(which were fifty-three) went up the river, and we scattered ourselves
from the river to the lake. When we first began to move we were not in
sight of each other, but as we all raised the yell, we could move
regularly together by the noise. At length we came in sight of each
other, and appeared to be marching in good order; before we came to the
point, both the squaws and boys in the canoes were scattered up the
river and along the lake, to prevent the deer from making their escape
by water. As we advanced near the point the guns began to crack slowly,
and after some time the firing was like a little engagement. The squaws
and boys were busy tomahawking the deer in the water, and we shooting
them down on the land. We killed in all about thirty deer, though a
great many made their escape by water.
Here our company separated. The chief part of them went up the Miami
River,[4] which empties into Lake Erie at Cedar Point, while we
proceeded on our journey in company with Tecaughretanego, Tontileaugo,
and two families of the Wyandots.
[4] The Miami of the Lakes, now called Maumee.
As cold weather was now approaching, we began to feel the doleful
effects of extravagantly and foolishly spending the large quantity of
beaver we had taken in our last winter's hunt. We were all nearly in
the same circumstances; scarcely one had a shirt to his back; but each
of us had an old blanket which we belted round us in the day, and slept
in at night, with a deer or bear skin under us for our bed.
When we came to the Falls of Sandusky we buried our birch-bark canoes,
as usual, at a large burying-place for that purpose, a little below the
falls. At this place the river falls about eight feet over a rock, but
not perpendicularly. With much difficulty we pushed up our wooden
canoes; some of us went up the river, and the rest by land with the
horses, until we came to the great meadows or prairies that lie between
Sandusky and Sciota.
When we came to this place, we met with some Ottawa hunters, and agreed
with them to take what they call a ring hunt, in partnership. We waited
until we expected rain was near falling to extinguish the fire, and
then we kindled a large circle in the prairie. At this time, or before
the bucks began to run, a great number of deer lay concealed in the
grass in the day, and moved about in the night; but as the fire burned
in towards the centre of the circle, the deer fled before the fire; the
Indians were scattered also at some distance before the fire, and shot
them down every opportunity, which was very frequent, especially as the
circle became small. When we came to divide the deer, there were about
ten to each hunter, which were all killed in a few hours. The rain did
not come on that night to put out the outside circle of the fire, and
as the wind arose, it extended through the whole prairie, which was
about fifty miles in length, and in some places nearly twenty in
breadth. This put an end to our ring hunting this season, and was in
other respects an injury to us in the hunting business; so that upon
the whole we received more harm than benefit by our rapid hunting
frolic. We then moved from the north end of the glades, and encamped at
the carrying-place.
About the time the bucks quit running, Tontileaugo, his wife and
children, Tecaughretanego, his son Nunganey, and myself, left the
Wyandot camps at the carrying-place, and crossed the Sciota River at
the south end of the glades, and proceeded on about a southwest course
to a large creek called Ollentangy, which I believe interlocks with the
waters of the Miami, and empties into Sciota on the west side thereof.
From the south end of the prairie to Ollentangy there is a large
quantity of beech land, intermixed with first-rate land. Here we made
our winter hut, and had considerable success in hunting.
After some time one of Tontileaugo's stepsons (a lad about eight years
of age) offended him, and he gave the boy a moderate whipping, which
much displeased his Wyandot wife. She acknowledged that the boy was
guilty of a fault, but thought that he ought to have been ducked, which
is their usual mode of chastisement. She said she could not bear to
have her son whipped like a servant or slave; and she was so
displeased, that when Tontileaugo went out to hunt, she got her two
horses, and all her effects (as in this country the husband and wife
have separate interests), and moved back to the Wyandot camp that we
had left.
When Tontileaugo returned he was much disturbed on hearing of his
wife's elopement, and said that he would never go after her, were it
not that he was afraid that she would get bewildered, and that his
children that she had taken with her might suffer. Tontileaugo went
after his wife, and when they met they made up the quarrel; and he
never returned, but left Tecaughretanego and his son (a boy about ten
years of age), and myself, who remained here in our hut all winter.
Tecaughretanego had been a first-rate warrior, statesman, and hunter,
and though he was now near sixty years of age, was yet equal to the
common run of hunters, but subject to the rheumatism, which deprived
him of the use of his legs.
Shortly after Tontileaugo left us, Tecaughretanego became lame, and
could scarcely walk out of our hut for two months. I had considerable
success in hunting and trapping. Though Tecaughretanego endured much
pain and misery, yet he bore it all with wonderful patience, and would
often endeavor to entertain me with cheerful conversation. Sometimes he
would applaud me for my diligence, skill, and activity; and at other
times he would take great care in giving me instructions concerning the
hunting and trapping business. He would also tell me that if I failed
of success we would suffer very much, as we were about forty miles from
any one living, that we knew of; yet he would not intimate that he
apprehended we were in any danger, but still supposed that I was fully
adequate to the task.
Tontileaugo left us a little before Christmas, and from that until some
time in February we had always plenty of bear meat, venison, etc.
During this time I killed much more than we could use; but having no
horses to carry in what I killed, I left part of it in the woods. In
February there came a snow, with a crust, which made a great noise when
walking on it, and frightened away the deer; and as bear and beaver
were scarce here, we got entirely out of provision. After I had hunted
two days without eating anything, and had very short allowance for some
days before, I returned late in the evening, faint and weary. When I
came into our hut, Tecaughretanego asked what success. I told him not
any. He asked me if I was not very hungry. I replied that the keen
appetite seemed to be in some measure removed, but I was both faint and
weary. He commanded Nunganey, his little son, to bring me something to
eat, and he brought me a kettle with some bones and broth. After eating
a few mouthfuls, my appetite violently returned, and I thought the
victuals had a most agreeable relish, though it was only fox and
wildcat bones, which lay about the camp, which the ravens and
turkey-buzzards had picked; these Nunganey had collected and boiled,
until the sinews that remained on the bones would strip off. I speedily
finished my allowance, such as it was, and when I had ended my _sweet_
repast, Tecaughretanego asked me how I felt. I told him that I was much
refreshed. He then handed me his pipe and pouch, and told me to take a
smoke. I did so. He then said he had something of importance to tell
me, if I was now composed and ready to hear it. I told him that I was
ready to hear him. He said the reason why he deferred his speech till
now was because few men are in a right humor to hear good talk when
they are extremely hungry, as they are then generally fretful and
discomposed; "But as you appear now to enjoy calmness and serenity of
mind, I will now communicate to you the thoughts of my heart, and those
things that I know to be true.
"_Brother_,--As you have lived with the white people, you have not
had the same advantage of knowing that the great Being above feeds his
people, and gives them their meat in due season, as we Indians have,
who are frequently out of provisions, and yet are wonderfully supplied,
and that so frequently, that it is evidently the hand of the great
Owaneeyo[5] that doth this. Whereas the white people have commonly
large stocks of tame cattle, that they can kill when they please, and
also their barns and cribs filled with grain, and therefore have not
the same opportunity of seeing and knowing that they are supported by
the Ruler of heaven and earth.
[5] This is the name of God, in their tongue, and signifies
the owner and ruler of all things.
"_Brother_,--I know that you are now afraid that we will all perish
with hunger, but you have no just reason to fear this.
"_Brother_,--I have been young, but now am old; I have been frequently
under the like circumstances that we now are, and that some time or
other in almost every year of my life; yet I have hitherto been
supported, and my wants supplied in time of need.
"_Brother_,--Owaneeyo sometimes suffers us to be in want, in order to
teach us our dependence upon him, and to let us know that we are to
love and serve him; and likewise to know the worth of the favors that
we receive, and to make us more thankful.
"_Brother_,--Be assured that you will be supplied with food, and that
just in the right time; but you must continue diligent in the use of
means. Go to sleep, and rise early in the morning and go a-hunting; be
strong, and exert yourself like a man, and the Great Spirit will direct
your way."
The next morning I went out, and steered about an east course. I
proceeded on slowly for about five miles, and saw deer frequently; but
as the crust on the snow made a great noise, they were always running
before I spied them, so that I could not get a shot. A violent appetite
returned, and I became intolerably hungry. It was now that I concluded
I would run off to Pennsylvania, my native country. As the snow was on
the ground, and Indian hunters almost the whole of the way before me, I
had but a poor prospect of making my escape, but my case appeared
desperate. If I staid here, I thought I would perish with hunger, and
if I met with Indians they could but kill me.
I then proceeded on as fast as I could walk, and when I got about ten
or twelve miles from our hut I came upon fresh buffalo tracks; I
pursued after, and in a short time came in sight of them as they were
passing through a small glade. I ran with all my might and headed them,
where I lay in ambush, and killed a very large cow. I immediately
kindled a fire and began to roast meat, but could not wait till it was
done; I ate it almost raw. When hunger was abated I began to be
tenderly concerned for my old Indian brother and the little boy I had
left in a perishing condition. I made haste and packed up what meat I
could carry, secured what I left from the wolves, and returned
homewards.
I scarcely thought on the old man's speech while I was almost
distracted with hunger, but on my return was much affected with it,
reflected on myself for my hard-heartedness and ingratitude, in
attempting to run off and leave the venerable old man and little boy to
perish with hunger. I also considered how remarkably the old man's
speech had been verified in our providentially obtaining a supply. I
thought also of that part of his speech which treated of the fractious
dispositions of hungry people, which was the only excuse I had for my
base inhumanity, in attempting to leave them in the most deplorable
situation.
As it was moonlight, I got home to our hut, and found the old man in
his usual good-humor. He thanked me for my exertion, and bid me sit
down, as I must certainly be fatigued, and he commanded Nunganey to
make haste and cook. I told him I would cook for him, and let the boy
lay some meat on the coals for himself; which he did, but ate it almost
raw, as I had done. I immediately hung on the kettle with some water,
and cut the beef in thin slices, and put them in. When it had boiled
awhile, I proposed taking it off the fire, but the old man replied,
"Let it be done enough." This he said in as patient and unconcerned a
manner as if he had not wanted one single meal. He commanded Nunganey
to eat no more beef at that time, lest he might hurt himself, but told
him to sit down, and after some time he might sup some broth; this
command he reluctantly obeyed.
When we were all refreshed, Tecaughretanego delivered a speech upon the
necessity and pleasure of receiving the necessary supports of life with
thankfulness, knowing that Owaneeyo is the great giver. Such speeches
from an Indian may be thought by those who are unacquainted with them
altogether incredible; but when we reflect on the Indian war, we may
readily conclude that they are not an ignorant or stupid sort of
people, or they would not have been such fatal enemies. When they came
into our country they outwitted us; and when we sent armies into their
country, they outgeneralled and beat us with inferior force. Let us
also take into consideration that Tecaughretanego was no common person,
but was among the Indians as Socrates in the ancient heathen world;
and, it may be, equal to him, if not in wisdom and in learning, yet
perhaps in patience and fortitude. Notwithstanding Tecaughretanego's
uncommon natural abilities, yet in the sequel of this history you will
see the deficiency of the light of nature, unaided by revelation, in
this truly great man.
The next morning Tecaughretanego desired me to go back and bring
another load of buffalo beef. As I proceeded to do so, about five miles
from our hut I found a bear tree. As a sapling grew near the tree, and
reached near the hole that the bear went in at, I got dry dozed or
rotten wood, that would catch and hold fire almost as well as spunk.
This wood I tied up in bunches, fixed them on my back, and then climbed
up the sapling, and with a pole I put them, touched with fire, into the
hole, and then came down and took my gun in my hand. After some time
the bear came out, and I killed and skinned it, packed up a load of the
meat (after securing the remainder from the wolves), and returned home
before night. On my return my old brother and his son were much
rejoiced at my success. After this we had plenty of provisions.
We remained here until some time in April, 1758. At this time
Tecaughretanego had recovered so that he could walk about. We made a
bark canoe, embarked, and went down Ollentangy some distance, but, the
water being low, we were in danger of splitting our canoe upon the
rocks; therefore Tecaughretanego concluded we would encamp on shore,
and pray for rain.
When we encamped Tecaughretanego made himself a sweat-house, which he
did by sticking a number of hoops in the ground, each hoop forming a
semicircle; this he covered all round with blankets and skins. He then
prepared hot stones, which he rolled into this hut, and then went into
it himself with a little kettle of water in his hand, mixed with a
variety of herbs, which he had formerly cured, and had now with him in
his pack; they afforded an odoriferous perfume. When he was in, he told
me to pull down the blankets behind him, and cover all up close, which
I did, and then he began to pour water upon the hot stones, and to sing
aloud. He continued in this vehement hot place about fifteen minutes.
All this he did in order to purify himself before he would address
the Supreme Being. When he came out of his sweat-house he began to
burn tobacco and pray. He began each petition with "_Oh, ho, ho, ho_"
which is a kind of aspiration, and signifies an ardent wish. I observed
that all his petitions were only for immediate or present temporal
blessings. He began his address by thanksgiving in the following
manner:
"O Great Being! I thank thee that I have obtained the use of my legs
again; that I am now able to walk about and kill turkeys, etc., without
feeling exquisite pain and misery. I know that thou art a hearer and a
helper, and therefore I will call upon thee.
"_Oh, ho, ho, ho,_
"Grant that my knees and ankles may be right well, and that I may be
able, not only to walk, but to run and to jump logs, as I did last
fall.
"_Oh, ho, ho, ho,_
"Grant that on this voyage we may frequently kill bears, as they may be
crossing the Scioto and Sandusky.
"_Oh, ho, ho, ho,_
"Grant that we may kill plenty of turkeys along the banks, to stew with
our fat bear meat.
"_Oh, ho, ho, ho,_
"Grant that rain may come to raise the Ollentangy about two or three
feet, that we may cross in safety down to Scioto, without danger of our
canoe being wrecked on the rocks. And now, O Great Being, thou knowest
how matters stand; thou knowest that I am a great lover of tobacco, and
though I know not when I may get any more, I now make a present of the
last I have unto thee, as a free burnt-offering; therefore I expect
thou wilt hear and grant these requests, and I, thy servant, will
return thee thanks and love thee for thy gifts."
During the whole of this scene I sat by Tecaughretanego, and as he went
through it with the greatest solemnity I was seriously affected with
his prayers. I remained duly composed until he came to the burning of
the tobacco; and as I knew he was a great lover of it, and saw him cast
the last of it into the fire, it excited in me a kind of merriment, and
I insensibly smiled. Tecaughretanego observed me laughing, which
displeased him, and occasioned him to address me in the following
manner.
"_Brother_,--I have somewhat to say to you, and I hope you will not be
offended when I tell you of your faults. You know that when you were
reading your books in town I would not let the boys or any one disturb
you; but now, when I was praying, I saw you laughing. I do not think
that you look upon praying as a foolish thing; I believe you pray
yourself. But perhaps you may think my mode or manner of praying
foolish; if so, you ought in a friendly manner to instruct me, and not
make sport of sacred things."
I acknowledged my error, and on this he handed me his pipe to smoke, in
token of friendship and reconciliation, though at this time he had
nothing to smoke but red-willow bark. I told him something of the
method of reconciliation with an offended God, as revealed in my Bible,
which I had then in possession. He said that he liked my story better
than that of the French priests, but he thought that he was now too old
to begin to learn a new religion, therefore he should continue to
worship God in the way that he had been taught, and that if salvation
or future happiness was to be had in his way of worship, he expected he
would obtain it, and if it was inconsistent with the honor of the Great
Spirit to accept of him in his own way of worship, he hoped that
Owaneeyo would accept of him in the way I had mentioned, or in some
other way, though he might now be ignorant of the channel through which
favor or mercy might be conveyed. He said that he believed that
Owaneeyo would hear and help every one that sincerely waited upon him.
A few days after Tecaughretanego had gone through his ceremonies and
finished his prayers, the rain came and raised the creek a sufficient
height, so that we passed in safety down to Scioto, and proceeded up to
the carrying-place. We proceeded from this place down Sandusky, and in
our passage we killed four bears and a number of turkeys.
Tecaughretanego appeared now fully persuaded that all this came in
answer to his prayers, and who can say with any degree of certainty
that it was not so?
When we came to the little lake at the mouth of Sandusky, we called at
a Wyandot town that was then there, called Sunyendeand. Here we
diverted ourselves several days by catching rock-fish in a small creek,
the name of which is also Sunyendeand, which signifies rock-fish. They
fished in the night with lights, and struck the fish with gigs or
spears. The rock-fish here, when they begin first to run up the creek
to spawn, are exceedingly fat, sufficiently so to fry themselves. The
first night we scarcely caught fish enough for present use for all that
were in the town.
The next morning I met with a prisoner at this place by the name of
Thompson, who had been taken from Virginia. He told me, if the Indians
would only omit disturbing the fish for one night, he could catch more
fish than the whole town could make use of. I told Mr. Thompson that if
he was certain he could do this, that I would use my influence with the
Indians to let the fish alone for one night. I applied to the chiefs,
who agreed to my proposal, and said they were anxious to see what the
Great Knife (as they called the Virginian) could do. Mr. Thompson, with
the assistance of some other prisoners, set to work, and made a
hoop-net of elm-bark; they then cut down a tree across the creek, and
stuck in stakes at the lower side of it to prevent the fish from
passing up, leaving only a gap at the one side of the creek; here he
sat with his net, and when he felt the fish touch the net he drew it
up, and frequently would haul out two or three rock-fish that would
weigh about five or six pounds each. He continued at this until he had
hauled out about a wagon-load, and then left the gap open in order to
let them pass up, for they could not go far on account of the shallow
water. Before day Mr. Thompson shut it up, to prevent them from passing
down, in order to let the Indians have some diversion in killing them
in daylight.
When the news of the fish came to town the Indians all collected, and
with surprise beheld the large heap of fish, and applauded the
ingenuity of the Virginian. When they saw the number of them that were
confined in the water above the tree, the young Indians ran back to the
town, and in a short time returned with their spears, gigs, bows and
arrows, etc., and were the chief part of that day engaged in killing
rock-fish, insomuch that we had more than we could use or preserve. As
we had no salt, or any way to keep them, they lay upon the banks, and
after some time great numbers of turkey-buzzards and eagles collected
together and devoured them.
Shortly after this we left Sunyendeand, and in three days arrived at
Detroit, where we remained this summer.
Some time in May we heard that General Forbes, with seven thousand men,
was preparing to carry on a campaign against Fort Du Quesne, which then
stood near where Fort Pitt was afterwards erected. Upon receiving this
news, a number of runners were sent off by the French commander at
Detroit to urge the different tribes of Indian warriors to repair to
Fort Du Quesne.
Some time in July, 1758, the Ottawas, Jibewas, Potowatomies, and
Wyandots rendezvoused at Detroit, and marched off to Fort Du Quesne, to
prepare for the encounter of General Forbes. The common report was that
they would serve him as they did General Braddock, and obtain much
plunder. From this time until fall we had frequent accounts of Forbes's
army, by Indian runners that were sent out to watch their motion. They
espied them frequently from the mountains even after they left Fort
Loudon. Notwithstanding their vigilance, Colonel Grant, with his
Highlanders, stole a march upon them, and in the night took possession
of a hill about eighty rods from Fort Du Quesne; this hill is on that
account called Grant's Hill to this day. The French and Indians knew
not that Grant and his men were there, until they beat the drum and
played upon the bagpipes just at daylight. They then flew to arms, and
the Indians ran up under cover of the banks of the Alleghany and
Monongahela for some distance, and then sallied out from the banks of
the rivers, and took possession of the hill above Grant; and as he was
on the point of it, in sight of the fort, they immediately surrounded
him; and as he had his Highlanders in ranks, and in very close order,
and the Indians scattered and concealed behind trees, they defeated him
with the loss only of a few warriors; most of the Highlanders were
killed or taken prisoners.