"Brother: You say you want an answer to your talk before you leave this place. It is right you should have one, as you are a great distance from home, and we do not wish to detain you. But we will first look back a little, and tell you what our fathers have told us, and what we have heard from the white people.

"Brother: Listen to what we say.--There was a time when our fathers owned this _great island_. [Footnote: The term used by the Indians when speaking of this continent.] Their seats extended from the rising to the setting sun. The Great Spirit had made it for the Indians. He had created the buffalo, the deer, and other animals for food. He had made the bear, and the beaver. Their skins served us for clothing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children because he loved them. If we had some disputes about our hunting ground, they were generally settled without the shedding of much blood. But an evil day came upon us. Your forefathers crossed the great water, and landed on this island. Their numbers were small. They found friends and not enemies. They told us they had fled from their own country for fear of wicked men, and had come here to enjoy their religion. They asked for a small seat. We took pity on them, granted their request, and they sat down amongst us. We gave them corn and meat; they gave us poison in return.

[Footnote: Spirituous liquors.]

"The white people had now found our country. Tidings were carried back, and more came amongst us. Yet we did not fear them. They called us brothers. We believed them and gave them a larger seat. At length their numbers had greatly increased. They wanted more land;--they wanted our country. Our eyes were opened, and our minds became uneasy.

"Wars took place. Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquors among us;-- they were strong and powerful, and have slain thousands.

"Brother: Our seats were once large, and yours were very small. You have now become a great people, and we have scarcely a place left to spread our blankets. You have got our country, but are not satisfied;--you want to force your religion upon us.

"Brother: Continue to listen. You say that you are sent to instruct us how to worship the Great Spirit agreeably to his mind, and if we do not take hold of this religion which you white people teach, we shall be unhappy hereafter. You say that you are right, that we are lost. How do we know this to be true? We understand that your religion is written in a book. If it was intended for us as well as you, why has not the Great Spirit given it to us, and not only to us, but why did he not give to our forefathers the knowledge of that book, with the means of understanding it rightly? We only know what you tell us about it. How shall we know when to believe, being so often deceived by the white people?

"BROTHER: You say there is but one way to worship and serve the Great Spirit. If there is but one religion why do you white people differ so much about it? Why are you not all agreed,--as you can all read the book?

"BROTHER: We do not understand these things. We are told that your religion was given to your forefathers, and has been handed down from father to son. We also have a religion which was given to our forefathers and has been handed down to us their children. We worship in that way. It teaches us to be thankful for all the favors we receive; to love each other, and to be united. We never quarrel about religion.

"BROTHER: The Great Spirit has made us all, but he has made a great difference between his white and red children. He has given us different complexions, and different customs. To you He has given the arts. To these He has not opened our eyes. We know these things to be true. Since He has made so great a difference between us in other things, why may we not conclude that He has given us a different religion according to our understanding? The Great Spirit does right. He knows what is best for is children; we are satisfied.

"BROTHER: We do not wish to destroy your religion, or take it from you. We only want to enjoy our own.

"BROTHER: You say you have not come to get our land or our money, but to enlighten our minds. I will now tell you that I have been at your meetings, and saw you collect money from the meeting. I cannot tell what this money was intended for, but suppose it was for your minister, and if we should conform to your way of thinking, perhaps you may want some from us.

"BROTHER: We are told that you have been preaching to the white people in this place. These people are our neighbors. We are acquainted with them.

We will wait a little while, and see what effect your preaching has on them. If we find it does them good, makes them honest, and less disposed to cheat Indians, we will then consider again of what you have said.

"BROTHER: You have now heard our answer to your talk, and this is all we have to say at present. As we are going to part, we will come and take you by the hand, and hope the Great Spirit will protect you on your journey, and return you in safety to your friends."

Suiting the action to the word, he then drew near the missionary with the other chiefs, to take him by the hand; but he would not receive them, and rising hastily from his seat, said, there was no fellowship between the religion of G.o.d, and the works of the devil, and he could not therefore join hands with them.

When this was interpreted to the Indians, they smiled and retired from the interview, without saying anything further.

Such is the account given of this transaction. The termination is painful.

It is a sad thought, that when the Indians had been invited to make known their objections, if they had any; and when they had been offered in good faith by this unlettered son of the forest, he should have been answered with so little patience or kindness. We hesitate not to say that the red man in this, manifested the better spirit.

Mr. Crane afterward regretted the course he had taken, saying, "he supposed by shaking hands with them, they would regard it as signifying his approval of what they had said."

CHAPTER XVI.

Tec.u.mseh and Indian confederation--Aid given by Elskawata--Doings at the Prophet's Town--Great Indian Council at the West--Red Jacket's claim for precedence of the Senecas--His adherence to the United States--Hostilities encouraged by British Agents--Warriors gathered at Prophet's Town--Visited by Gen. Harrison at the head of his troops--Hostilities disclaimed-- Surprised by a sudden attack--Indians defeated--War proclaimed against England--Indians take sides--Unfavorable commencement--Different successes --Part taken by Red Jacket.

Sixteen years had intervened since the treaty of peace, concluded with the Indians at Greenville, by General Wayne in 1795. During this time friendly relations had been maintained with the various Indian tribes, who were in correspondence with the United States. This period had not closed, however, ere the ambitious designs of an active and influential chief, began to wear the appearance of open hostility.

The possession of rare mental endowments, together with physical qualifications, that were the means of extending his renown, as an intrepid brave, far beyond the boundaries of his own tribe, rendered the name of Tec.u.mseh, a rallying word for the dusky warriors, even among the remote wilds visited by the Indian. Tec.u.mseh entertained the ambitious project, at various times a favorite design with the Indian, of uniting all their tribes at the West and South-west, in one strenuous endeavor, to resist the further advance of the whites into their country, and of forming here a confederacy, similar to that which had existed among the Iroquois.

In these views he was greatly a.s.sisted and strengthened by the influence and efforts of his brother, Elskawata.

Elskawata, on the death of Penagashega, an aged and revered prophet, very adroitly a.s.sumed the sacred office of this Indian saint, and began to proclaim himself, as a delegated messenger of the Great Spirit to his people.

He commenced his career among the Shawnees, the people of his tribe, as early as 1805. But not content with so narrow a sphere for his endeavors, he went from tribe to tribe, and a.s.sembled as he was able, different nations, that he might make known to them the important instructions, he had been divinely authorized to communicate.

For a long time his efforts wore the appearance of a religious, and pacific character. He proclaimed the high superiority of the Indians over the whites, and of his own tribe among the Indian tribes. He declared it to be the will of the Great Spirit, that the Indians should abandon the use of intoxicating drinks, refrain from intermarrying with the whites, live at peace with each other, have their property in common, and maintain their customs, as they had been anciently established. At a later period he affirmed with much solemnity, that he had received power from the Great Spirit, to cure all diseases, confound his enemies, and stay the arm of death, in sickness, or on the field of battle.

As time advanced, the prophet pa.s.sed from nation, to nation, artfully sustaining his a.s.sumptions, and proclaiming his doctrines. He gathered around him adherents from various tribes, encouraged pilgrimages to his camp, became conspicuous in all their general councils, and extended his influence to the various Indian towns, in the vicinity of the northern lakes, and on the broad plains, watered by the Mississippi and its branches. He could now, as he did, forward very effectively the ambitious views of his brother Tec.u.mseh.

From the Prophet's town, which was established on the banks of the Wabash, near the mouth of its tributary the Tippecanoe, as early as 1808, a correspondence was kept up with the numerous tribes at the North and West, and means were taken also to extend the combination they were forming, to the Cherokees and other nations of the South. Runners were sent as far even as the country of the Senecas, and the Iroquois in New York and Canada, were solicited to join the Great Western Confederacy.

Connected with this movement was the holding of Indian councils, at different places in the West. A very large council, was held at or near Detroit, which embraced in it deputations from the most distant tribes. A strong deputation was sent from the Senecas, with Red Jacket at its head.

At the opening of this council a question arose as to precedence in debate, which is said to have been the occasion of one of Red Jacket's most effective and brilliant speeches, and was the means of securing for himself and fellow delegates, the high position he ever claimed, as belonging rightfully to his nation.

The right of precedence was claimed by the Wyandots, a large and powerful nation, which for a long time, had been pre-eminent among the Western tribes. To them had been committed for preservation and safe keeping, the Great Belt, the symbol of a previous union among the tribes. It had been used in gathering them to form their league, to resist the settlements of the whites north and west of the Ohio river. The concert of action among the Indians, in the wars at the West between 1790 and 1795, is to be traced to this league. To the Wyandots also had been given the original duplicate of the treaty of peace, concluded at Greenville in 1795.

Hence the claim they presented to precedence at this council; a claim which was eloquently supported by their most able chiefs.

This claim was denied by Red Jacket, who maintained that the place in question belonged rightfully to the Senecas, and sustained his position by a reference to facts and usages in the past, which displayed a minute and accurate knowledge of the history of the different Indian tribes, that surprised as well as delighted his hearers. His speech was characterized throughout by great ability, and displayed such a power of oratory, particularly of invective, as to excite the wonder of all present, who could understand his language, and comprehend the force of his allusions.

His effort was entirely successful. No attempt was made at reply. The first rank after this, without further hesitation, was given to the Senecas.

It is due to the memory of Red Jacket, who has been, called _double tongued and deceitful_, to state that from the time he fully gave his adherence, he never swerved from his allegiance to the United States. Ever afterward he was their faithful friend and ally. The impatient affirmation of Brant, that "Red Jacket had vowed fidelity to the United States, and sealed his promise, by kissing the likeness of General Washington," though in a measure true, as expressive of his fidelity, had never any occasion to be qualified, by a statement to the contrary.

During the present council, his views were in opposition to those generally entertained and expressed, and no consideration availed with him, to break faith with the United States. He had before this notified the Indian agent of the formation of another league, and of the avowedly warlike purpose of certain Indian councils, that had been held at the West.

Early in the year 1810, at the head of a delegation of his people and accompanied by the agent, and Captain Parrish as interpreter, he visited the city of Washington, and informed our government of the hostilities that were in contemplation, and of the efforts of his people to secure peace.

The pacific councils of Red Jacket were of little avail. The warlike agitation was continued. The retreat of the Prophet on the banks of the Wabash, became not less noted for warlike exercises, than for its religious harangues. The minds of the Indians were already ripe for an outbreak, whenever a sufficient pretext should offer. The visit of Tec.u.mseh at Vincennes in the summer of 1810, with three hundred well armed warriors, and his haughty and insulting bearing toward Governor Harrison, indicated clearly, the hostile spirit that was rife among them.

Not long after this, the report came that a thousand warriors awaited his command, in and about the Prophet's town. So large a horde of Indians together, without the means of support, and practicing themselves in the arts of war, were viewed with suspicion. Charity must have been blind, to have supposed they were a.s.sembled merely for the purpose of devotion.

Frequent plundering, midnight arson, and occasional ma.s.sacres in frontier settlements, proclaimed the fact, that hostilities had already commenced, and that our people in this region needed protection.

The Indians were greatly encouraged in their warlike feeling, by the intercourse they constantly maintained with the British Indian Department.

The British Fur Company also by her traders, had correspondence with the leading men of all these Western and North-western tribes, and this intercourse resulted in holding the Indians more firmly, in alliance with the English. The desire they entertained for dominion on this continent, led them to encourage the Indians, in their effort to hold in check the settlements of the United States, that were pushing their way westward.

Thus countenanced and encouraged, the Indians became more determined and bold in their hostility.

These threatening indications, coming to the knowledge of our government, General Harrison was directed to go with an armed force to the Prophet's town, and his visit resulted in the battle of Tippecanoe, fought on the seventh of November, 1811.

His officers desired him to attack the town on the day before, but wishing to avoid fighting if possible, and having been met by several chiefs, who disclaimed having hostile intentions, and offered submission and peace, he made a careful survey of the country, and selecting an advantageous position, encamped for the night.

At an early hour in the morning they were furiously a.s.sailed by the Indians, who had stealthily crept up very near without being observed. A b.l.o.o.d.y and, for a time doubtful, engagement ensued, but at length the Indians were repulsed and a decisive victory gained.

The Prophet was securely stationed on an adjoining eminence during the battle, and the American bullets having a more powerful effect upon the Indians than they had been led to antic.i.p.ate, a runner was sent to him with the intelligence. He was engaged singing very piously, one of his old war songs. When told what was taking place, he said, "Go,--fight on: it will soon be as I have said;" and commenced singing again more loudly.

[Footnote: The Prophet had a.s.sured them that the Americans would not be successful. That their bullets would not hurt the Indians, who would have light while their enemies would be in darkness.--Life and Times of Wm. H.

Harrison.]

Tec.u.mseh was absent when the battle was fought, being engaged in forwarding his designs among the Indian tribes at the South. He was disappointed and grieved with the result, regarding the battle as premature, and tending very much to thwart the purposes he had in view.