CHAPTER IV.
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. 083 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 084 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.[47]
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 085 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."[48] 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.
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 086 baby! big baby!" to the great alarm of the astonished man, and to the amusement of all present.[49]
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,[50] 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 087 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 088 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.
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 089 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 090 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, 091 let me hear by the return of the bearer, that you have determined to follow my advice."[51]
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,[52] that he was opposed to it.
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; 092 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 093 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 094 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 095 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, 096 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 097 States.[53] 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.
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[54] 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.
In the autumn of this year, a white man by the name of Myers, was killed a few miles west of where 098 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 099 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.[55]