A \ B \ C \ D \ E \ F \ G \ H \ I \ J \ K \ L \ M \ N \ O \ P \ R \ S \ T \ U \ V \ W \Z

Life of Tecumseh, and of His Brother the Prophet by Benjamin Drake

B >> Benjamin Drake >> Life of Tecumseh, and of His Brother the Prophet




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.




CHAPTER VI.

Tecumseh visits the Wyandots--governor Harrison's letter about the
Prophet to the Secretary at War--British influence over the
Indians--Tecumseh burns governor Harrison's letter to the
chiefs--great alarm in Indiana, in consequence of the assemblage of
the Indians at Tippecanoe--death of Leatherlips, a Wyandot chief on a
charge of witchcraft.


During the autumn of this year, 1808, nothing material occurred with
the Prophet and his brother, calculated to throw light upon their
conduct. The former continued his efforts to induce the Indians to
forsake their vicious habits. The latter was occupied in visiting the
neighboring tribes, and quietly strengthening his own and the Prophet's
influence over them. Early in the succeeding year, Tecumseh attended a
council of Indians, at Sandusky, when he endeavored to prevail upon the
Wyandots and Senecas to remove and join his establishment at
Tippecanoe. Among other reasons presented in favor of this removal, he
stated that the country on the Tippecanoe was better than that occupied
by these tribes; that it was remote from the whites, and that in it
they would have more game and be happier than where they now resided.
In this mission he appears not to have been successful. The Crane, an
old chief of the Wyandot tribe, replied, that he feared he, Tecumseh,
was working for no good purpose at Tippecanoe; that they would wait a
few years, and then, if they found their red brethren at that place
contented and happy, they would probably join them.[A] In this visit to
Sandusky, Tecumseh was accompanied by captain Lewis, a Shawanoe chief
of some note, who then engaged to go with him to the Creeks and
Cherokees, on a mission which he was contemplating, and which was
subsequently accomplished. Lewis, however, did not finally make the
visit, but permitted Jim Blue Jacket to make the tour in his place.

[Footnote A: Anthony Shane.]

In April of the year 1809, the agent of the United States at fort
Wayne, informed governor Harrison, that it had been reported to him
that the Chippewas, Potawatamies and Ottawas, were deserting the
standard of the Prophet, because they had been required to take up arms
against the whites, and to unite in an effort to exterminate all the
inhabitants of Vincennes, and those living on the Ohio, between its
mouth and Cincinnati--it being the order of the Great Spirit; and that
their own destruction would be the consequence of a refusal. The agent
did not think, however, that hostilities were likely to ensue, as he
was informed there were not more than one hundred warriors remaining
with the Prophet. The governor, however, had information from other
sources, that although there might be but that number of warriors at
the Prophet's village, there were, within fifty miles of his
head-quarters, four or five times that number, who were devoted to him
and to his cause. Under these circumstances, he decided to organize
forthwith, under previous orders from the War department, two companies
of volunteer militia, and with them to garrison fort Knox--a post about
two miles from Vincennes--then the general depot of arms and
ammunition, for the use of the neighboring militia. The agent at fort
Wayne was accordingly directed by the governor to require the Delaware,
Miami and Potawatamie tribes, to prevent any hostile parties of Indians
from passing through their respective territories. This they were bound
to do, by a stipulation in the treaty of Greenville. But no hostile
movements, (if any had been meditated,) were made by the Prophet, and
before the close of the month of May, most of his warriors had
dispersed, and all apprehension of an attack from the Indians was
dispelled.

In the month of July, in reply to a letter from the Secretary of War,
on the subject of the defence of the north-western frontier, governor
Harrison, in reference to the Prophet, says:

"The Shawanoe Prophet and about forty followers, arrived here about a
week ago. He denies most strenuously, any participation in the late
combination to attack our settlements, which he says was entirely
confined to the tribes of the Mississippi and Illinois rivers; and he
claims the merit of having prevailed upon them to relinquish their
intentions.

"I must confess that my suspicions of his guilt have been rather
strengthened than diminished at every interview I have had with him
since his arrival. He acknowledges that he received an invitation to
war against us, from the British, last fall; and that he was apprised
of the intention of the Sacs and Foxes, &c. early in the spring, and
was warmly solicited to join in their league. But he could give no
satisfactory explanation of his neglecting to communicate to me,
circumstances so extremely interesting to us; and towards which I had a
few months before directed his attention, and received a solemn
assurance of his cheerful compliance with the injunctions I had
impressed upon him.

"The result of all my enquiries on the subject is, that the late
combination was produced by British intrigue and influence, in
anticipation of war between them and the United States. It was,
however, premature and ill-judged, and the event sufficiently manifests
a great decline in their influence, or in the talents and address, with
which they have been accustomed to manage their Indian relations.

"The warlike and well armed tribes of the Potawatamies, Ottawas,
Chippewas, Delawares, and Miamis, I believe, neither had, nor would
have, joined in the combination; and although the Kickapoos, whose
warriors are better them those of any other tribe, the remnant of the
Wyandots excepted, are much under the influence of the Prophet, I am
persuaded that they were never made acquainted with his intentions, if
these were really hostile to the United States."

In the latter part of the year 1809, under instructions from the
President of the United States, governor Harrison deemed the period a
favorable one to extinguish the Indian title to the lands on the east
of the Wabash, and adjoining south on the lines established by the
former treaties of fort Wayne and Grousland. A council was accordingly
held, in the latter part of September, at fort Wayne, with the Miami,
Eel river, Delaware and Potawatamie tribes, which resulted in the
purchase of the land above mentioned. A separate treaty was made with
the Kickapoos, who confirmed the grants made at the above treaty, and
also ceded another tract. In making these treaties, governor Harrison
invited all those Indians to be present, who were considered as having
any title to the lands embraced within them.

Throughout the remainder of the year 1809, things remained quiet with
Tecumseh and the Prophet. The number of their followers was again on
the increase; and, although no overt acts of hostility against the
frontier settlements were committed, there was a prevalent suspicion in
that quarter, that the Indians entertained sinister designs towards the
whites. The events of the early part of the year 1810, were such as to
leave little doubt of the hostile intentions of the brothers. In the
latter part of April, governor Harrison was informed, upon credible
authority, that the Prophet was really instigating the Indians to acts
of hostility against the United States; and that he had under his
immediate control about four hundred warriors, chiefly composed of
Kickapoos and Winnebagoes, but embracing also some Shawanoes,
Potawatamies, Chippewas, and Ottawas. The traders among them attributed
this hostile feeling to British influence. That the followers of the
Prophet had received a supply of powder and ball from the English
agents, was generally admitted. They refused to buy ammunition from our
traders, alleging that they were plentifully supplied from a quarter
where it cost them nothing. About the middle of May, it was ascertained
that the number of warriors with the Prophet, amounted to more than six
hundred men, and there were reasons to apprehend that his influence had
kindled a hostile feeling among several of the tribes to the west and
north of his head quarters. A meeting of Indians having been appointed
to take place about this time, on the St. Joseph's river, governor
Harrison made an appeal to them through the Delawares, in which he
forcibly pointed out the unhappy results that would certainly follow
any attack upon the United States; and cautioned the friendly tribes,
upon the dangers to which they would be subjected, in consequence of
the difficulty of discriminating between friends and enemies, in case a
war should occur. In July the governor was authorized by the Secretary
of War, to take such steps as he might deem necessary for the
protection of the frontier; and, at the same time was informed that
some troops had been ordered to Vincennes to keep in check the hostile
Indians of that quarter.

Fresh apprehensions were now felt for the safety of the frontiers. The
Prophet, it appears, had gained over to his cause the Wyandot tribe,
whose councils had always exerted a strong influence among the Indians.
To this tribe had been committed the preservation of the Great Belt,
the symbol of union among the tribes in their late war with the United
States; and also the original duplicate of the Greenville treaty of
1795. The Prophet sent a deputation to the Wyandots requesting
permission to examine the provisions of that treaty, and artfully
expressing his astonishment that they, who had ever directed the
councils of the Indians, and who were alike renowned for their talents
and bravery, should remain passive, and see the lands of the red men
usurped by a part of that race. The Wyandots, pleased with these
flattering speeches, replied, that they had carefully preserved the
former symbol of union among the tribes; but it had remained so long in
their hands without being called for, they supposed it was forgotten.
They further replied, that weary of their present situation, they felt
desirous of seeing all the tribes united in one great confederacy: that
they would join such a union, and labor to arrest the encroachments of
the whites upon their lands, and if possible recover those which had
been unjustly taken from them. This reply of the Wyandots was exactly
suited to the objects of the Prophet; and he lost no time in sending
his heralds with it, in every direction. The Wyandots soon afterwards
made a visit to Tippecanoe; and in passing thither, had a conference
with some of the Miami chiefs, to whom they showed the great belt, and
charged them with having joined the whites in opposition to their red
brethren. The Miamis at length concluded to join in a visit to the
Prophet, and also invited the Weas to join with them.

About this time, the governor was informed by an aged Piankishaw,
friendly to the United States, that the Prophet had actually formed a
plan for destroying the citizens of Vincennes by a general massacre;
and that he boasted that he would walk in the footsteps of the great
Pontiac. From another source the governor learned that there were
probably three hundred Indians within thirty miles of the Prophet's
quarters; and that although their proceedings were conducted with great
secrecy, it had been discovered that they were determined to stop the
United States' surveyors from running any lines west of the Wabash.
Other evidences of approaching hostilities were not wanting. The
Prophet, and the Kickapoos who were at his village, refused to accept
the salt which had been sent up to them as a part of their annuities,
and after it had been put upon the shore, the carriers were not only
required to replace it in their boat, but whilst doing so, were treated
with rudeness, and ordered to take the salt back to Vincennes. They
were Frenchmen, or in all probability they would have been treated
still more harshly.[A]

[Footnote A: Governor Harrison's letters to the War Department.]

In the early part of July, governor Harrison received a letter from
John Johnston, Indian agent at fort Wayne, in which he says:

"A person just arrived, who it appears has lost himself in his route to
Vincennes, affords me an opportunity of announcing to you my return to
this fort. I was delayed on my journey in attending to the
transportation of the public goods; and on my arrival in the state of
Ohio, I had learned that the Prophet's brother had lately been at work
among the Shawanoes, on the Auglaize; and, among other things, had
burned your letter delivered to the chiefs at this place last fall. I
accordingly took Wapakonetta in my route home, assembled the chiefs,
and demanded the reason why they had suffered such an improper act to
be committed at their door. They disavowed all agency in the
transaction, and their entire disapprobation of the Prophet's conduct;
and concurring circumstances satisfied me that they were sincere. The
white persons at the town informed me that not one of the chiefs would
go into council with the Prophet's brother, and that it was a preacher
named Riddle, who took the letter to have it interpreted, and that the
brother of the Prophet took it from his hand, and threw it into the
fire, declaring, that if governor Harrison were there, he would serve
_him_ so. He told the Indians that the white people and the government
were deceiving them, and that for his part, he never would believe
them, or put any confidence in them; that he never would be quiet until
he effected his purpose; and that if he was dead, _the cause_ would not
die with him. He urged the Indians to move off to the Mississippi with
him, saying, that there he would assemble his forces. All his arguments
seemed to be bottomed on the prospect of hostilities against our
people. He made no impression on the Shawanoes, and went away much
dissatisfied at their not coming into his views. I consider them among
our best friends. I indirectly encouraged their emigration westward,
and told them their annuity should follow them. They appear determined
to remain, and are much attached to the town and the improvements,
which are considerable."

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Edmund Spenser - "Spenser's The Faerie Queene, Book I"

Melvin Hix - "The Magic Speech Flower"

Izola Forrester - "Kit of Greenacre Farm"

Samuel Smiles - "Thrift"