The Project Gutenberg eBook, Life of Tecumseh, and of His Brother the Prophet, by Benjamin Drake This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Life of Tecumseh, and of His Brother the Prophet With a Historical Sketch of the Shawanoe Indians Author: Benjamin Drake Release Date: April 8, 2005 [eBook #15581] Language: English Character set encoding: ISO-8859-1 ***START OF THE PROJECT GUTENBERG EBOOK LIFE OF TECUMSEH, AND OF HIS BROTHER THE PROPHET*** E-text prepared by Wallace McLean, Leonard Johnson, and the Project Gutenberg Online Distributed Proofreading Team (https://www.pgdp.net) LIFE OF T E C U M S E H , AND OF HIS BROTHER THE PROPHET; WITH A HISTORICAL SKETCH OF THE SHAWANOE INDIANS BY BENJAMIN DRAKE AUTHOR OF THE LIFE OF BLACK HAWK, TALES FROM THE QUEEN CITY, &c. &c. CINCINNATI: PRINTED AND PUBLISHED BY E. MORGAN & Co. 1841. Stereotyped by J.A. James, Cincinnati. PREFACE. Many years have elapsed since the author of this volume determined to write the life of TECUMSEH and of his brother the PROPHET, and actually commenced the collection of the materials for its accomplishment. From various causes, the completion of the task has been postponed until the present time. This delay, however, has probably proved beneficial to the work, as many interesting incidents in the lives of these individuals are now embraced in its pages, which could not have been included had it been put to press at an earlier period. In the preparation of this volume, the author's attention was drawn, to some extent, to the history of the Shawanoe tribe of Indians: and he has accordingly prefixed to the main work, a brief historical narrative of this wandering and warlike nation, with biographical sketches of several of its most distinguished chiefs. The author is under lasting obligations to a number of gentlemen residing in different sections of the country, for the substantial assistance which they have kindly afforded him in the collection of the matter embraced in this volume. Other sources of information have not, however, been neglected. All the histories, magazines and journals within the reach of the author, containing notices of the subjects of this memoir, have been carefully consulted. By application at the proper department at Washington, copies of the numerous letters written by general Harrison to the Secretary of War in the years 1808, '9, '10, '11, '12 and '13, were obtained, and have been found of much value in the preparation of this work. As governor of Indiana territory, superintendant of Indian affairs, and afterwards commander-in-chief of the north-western army, the writer of those letters possessed opportunities of knowing Tecumseh and the Prophet enjoyed by no other individuals. In addition to these several sources of information, the author has personally, at different times, visited the frontiers of Ohio and Indiana, for the purpose of conversing with the Indians and the pioneers of that region, who happened to be acquainted with Tecumseh and his brother; and by these visits, has been enabled to enrich his narrative with some amusing and valuable anecdotes. In the general accuracy of his work the author feels considerable confidence: in its merit, as a literary production, very little. Every line of it having been written while suffering under the depressing influence of ill health, he has only aimed at a simple narrative style, without any reference to the graces of a polished composition. B.D. Cincinnati, 1841. CONTENTS. HISTORY OF THE SHAWANOE INDIANS CATAHECASSA, or BLACK-HOOF CORNSTALK SPEMICA-LAWBA, the HIGH HORN; or, CAPTAIN LOGAN PAGE 9 41 45 49 THE LIFE OF TECUMSEH. CHAPTER I. Parentage of Tecumseh—his sister Tecumapease—his brother Cheeseekan, Sauweeseekau, Nehasseemo, Tenskwautawa or the Prophet, and Kumakauka CHAPTER II. Birth place of Tecumseh—destruction of the Piqua village—early habits of Tecumseh—his first battle—effort to abolish the burning of prisoners—visits the Cherokees in the south—engages in several battles—returns to Ohio in the autumn of 1790 CHAPTER III. Tecumseh attacked near Big Rock by some whites under Robert M'Clelland—severe battle with some Kentuckians on the East Fork of the Little Miami—attack upon Tecumseh in 1793, on the waters of Paint creek—Tecumseh present at the attack on fort Recovery in 1794— participates in the battle of the Rapids of the Maumee, in 1794 CHAPTER IV. Tecumseh's skill as a hunter—declines attending the treaty of Greenville in 1796—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, Coltos, 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 CHAPTER V. Governor Harrison's address to the Shawanoe chiefs at Greenville—the Prophet's reply—his influence felt among the remote tribes—he is visited in 1808 by great numbers of Indians— Tecumseh and the Prophet remove to Tippecanoe—the latter sends a speech to governor Harrison—makes him a visit at Vincennes CHAPTER VI. Tecumseh visits the Wyandots—governor Harrison's letter about the Prophet to the Secretary of 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 CHAPTER VII. Governor Harrison makes another effort to ascertain the designs of Tecumseh and the Prophet —Tecumseh visits the governor at Vincennes, attended by four hundred warriors—a council is held—Tecumseh becomes deeply excited, and charges governor Harrison with falsehood— council broken up in disorder—renewed the next day CHAPTER VIII. Alarm on the frontier continues—a Muskoe Indian killed at Vincennes—governor Harrison sends a pacific speech to Tecumseh and the Prophet—the former replies to it—in July Tecumseh visits governor Harrison at Vincennes—disavows any intention of making war upon the whites—explains his object in forming a union among the tribes—governor Harrison's opinion of Tecumseh and the Prophet—murder of the Deaf Chief—Tecumseh visits the southern Indians CHAPTER IX. Governor Harrison applies to the War Department for troops to maintain peace on the frontiers—battle of Tippecanoe on the 7th of November—its influence on the Prophet and his followers CHAPTER X. 61 66 71 82 100 109 120 133 146 HISTORY OF THE SHAWANOE INDIANS. There is a tradition among the Shawanoes, in regard to their origin, which is said to be peculiar to that tribe. While most of the aborigines of this country believe that their respective races came out of holes in the earth at different places on this continent, the Shawanoes alone claim, that their ancestors once inhabited a foreign land; but having determined to leave it, they assembled their people and marched to the sea shore. Here, under the guidance of a leader of the Turtle tribe, one of their twelve original subdivisions, they walked into the sea, the waters of which immediately parted, and they passed in safety along the bottom of the ocean, until they reached this island.[1] The Shawanoes have been known by different names. The Iroquois, according to Colden's history of the "Five Nations," gave them the appellation of Satanas. The Delawares, says Gallatin, in his synopsis of the Indian tribes, call them Shawaneu, which means southern. The French writers mention them under the name of Chaouanons; and occasionally they are denominated Massawomees. Tecumseh returns from the south—proposes to visit the President, but declines, because not permitted to go to Washington at the head of a party—attends a council at fort Wayne— proceeds to Malden and joins the British—governor Harrison's letter to the War Department relative to the north-west tribes CHAPTER XI. Tecumseh participates in the battle of Brownstown—commands the Indians in the action near Maguaga—present at Hull's surrender—general Brock presents him his military sash—attack on Chicago brought about by Tecumseh CHAPTER XII. Siege of fort Meigs—Tecumseh commands the Indians—acts with intrepidity—rescues the American prisoners from the tomahawk and scalping knife, after Dudley's defeat—reported agreement between Proctor and Tecumseh, that general Harrison, if taken prisoner, should be delivered to the latter to be burned CHAPTER XIII. Tecumseh present at the second attack on fort Meigs—his stratagem of a sham-battle to draw out general Clay—is posted in the Black Swamp with two thousand warriors at the time of the attack on fort Stephenson—from thence passes by land to Malden—compels general Proctor to release an American prisoner—threatens to desert the British cause—urges an attack upon the American fleet—opposes Proctor's retreat from Malden—delivers a speech to him on that occasion CHAPTER XIV. Retreat of the combined British and Indian army to the river Thames—skirmish at Chatham with the troops under general Harrison—Tecumseh slightly wounded in the arm—battle on the Thames on the 5th of October—Tecumseh's death CHAPTER XV. Critical examination of the question "who killed Tecumseh?"—colonel R.M. Johnson's claim considered CHAPTER XVI. Mr. Jefferson's opinion of the Prophet—brief sketch of his character—anecdotes of Tecumseh —a review of the great principles of his plan of union among the tribes—general summary of his life and character 153 163 167 183 190 199 219 009 The orthography of the word by which they are generally designated, is not very well settled. It has been written Shawanos, Sawanos, Shawaneu, Shawnees and Shawanoes, which last method of spelling the word, will be followed in the pages of this work. The original seats of the Shawanoes have been placed in different sections of the country. This has doubtless been owing to their very erratic disposition. Of their history, prior to the year 1680, but little is known. The earliest mention of them by any writer whose work has fallen under our observation, was in the beginning of the seventeenth century. Mr. Jefferson, in his "Notes on Virginia," says that when captain John Smith first arrived in America a fierce war was raging against the allied Mohicans, residing on Long Island, and the Shawanoes on the Susquehanna, and to the westward of that river, by the Iroquois. Captain Smith first landed on this continent in April, 1607. In the following year, 1608, he penetrated down the Susquehanna to the mouth of it, where he met six or seven of their canoes, filled with warriors, about to attack their enemy in the rear. De Laet, in 1632, in his enumeration of the different tribes, on either side of the Delaware river, mentions the Shawanoes.—Charlevoix speaks of them under the name of Chaouanons, as neighbors and allies in 1672, of the Andastes, an Iroquois tribe, living south of the Senecas. Whether any of the Shawanoes were present at the treaty[2] made in 1682, under the celebrated Kensington elm, between William Penn and the Indians, does not positively appear from any authorities before us; that such, however, was the fact, may be fairly inferred, from the circumstance that at a conference between the Indians and governor Keith, in 1722, the Shawanoes exhibited a copy of this treaty written on parchment. To the succeeding one made at Philadelphia, in February, 1701, the Shawanoes were parties, being represented on that occasion, by their chiefs, Wopatha, Lemoytungh and Pemoyajagh.[3] More than fifty years afterward, a manuscript copy of this treaty of commerce and friendship, was in the possession of the Shawanoes of Ohio, and was exhibited by them. In 1684, the Iroquois, when complained of by the French for having attacked the Miamis, justified their conduct on the-ground, that they had invited the Santanas (Shawanoes) into the country, for the purpose of making war upon them.[4] The Sauks and Foxes, whose residence was originally on the St. Lawrence, claim the Shawanoes as belonging to the same stock with themselves, and retain traditional accounts of their emigration to the south.[5] In the "History of the Indian Tribes of North America," when speaking of the Shawanoes, the authors say, "their manners, customs and language indicate a northern origin; and, upwards of two centuries ago, they held the country south of Lake Erie. They were the first tribe which felt the force and yielded to the superiority of the Iroquois. Conquered by these, they migrated to the south, and from fear or favor, were allowed to take possession of a region upon the Savannah river; but what part of that stream, whether in Georgia or Florida, is not known; it is presumed the former." Mr. Gallatin speaks of the final defeat of the Shawanoes and their allies, in a war with the Five Nations, as having taken place in the year 1672. This same writer, who has carefully studied the language of the aborigines, considers the Shawanoes as belonging to the Lenape tribes of the north. From these various authorities, it is apparent that the Shawanoes belonged originally to the Algonkin- Lenape nation; and that during the three first quarters of the seventeenth century, they were found in eastern Pennsylvania, on the St. Lawrence, and the southern shore of Lake Erie; and generally at war with some of the neighboring tribes. Whether their dispersion, which is supposed to have taken place about the year 1672, drove them all to the south side of the Ohio, does not very satisfactorily appear. Subsequently to this period, the Shawanoes were found on the Ohio river below the Wabash, in Kentucky, Georgia and the Carolinas. Lawson, in his history of Carolina in 1708, speaks of the Savanoes, removing from the Mississippi to one of the rivers of South Carolina. Gallatin quotes an authority which sustains Lawson, and which establishes the fact that at a very early period in the history of the south, there was a Shawanoe settlement on the head waters of the Catawba or Santee, and probably of the Yadkin. From another authority it appears, that for a time the Shawanoes had a station on the Savannah river, above Augusta; and Adair, who refers to the war between the Shawanoes and Cherokees, saw a body of the former in the wilderness, who, after having wandered for some time in the woods, were then returning to the Creek country. According to John Johnston,[6] a large party of the Shawanoes, who originally lived north of the Ohio, had for some cause emigrated as far south as the Suwanoe river, which empties into the Gulf of Mexico. From thence they returned, under the direction of a chief named Black Hoof, about the middle of the last century, to Ohio. It is supposed that this tribe gave name to the Suwanoe river, in 1750, by which name the Cumberland was also known, when Doctor Walker, (of Virginia) visited Kentucky. Of the causes which led the Shawanoes to abandon the south, but little is known beyond what may be gleaned from their traditions. Heckewelder, in his contributions to the American Philosophical Society, says, "they were a restless people, delighting in wars, in which they were constantly engaged with some of 010 011 012 the surrounding nations. At last their neighbors, tired of being continually harassed by them, formed a league for their destruction. The Shawanoes finding themselves thus dangerously situated, asked to be permitted to leave the country, which was granted to them; and they immediately removed to the Ohio. Here their main body settled, and then sent messengers to their elder brother,[7] the Mohicans, requesting them to intercede for them with their grandfather, the Lenni Lenape, to take them under his protection. This the Mohicans willingly did, and even sent a body of their own people to conduct their younger brother into the country of the Delawares. The Shawanoes finding themselves safe under the protection of their grandfather, did not choose to proceed to the eastward, but many of them remained on the Ohio, some of whom settled as far up that river as the long island, above which the French afterwards built fort Duquesne, on the spot where Pittsburg now stands. Those who proceeded farther, were accompanied by their chief, named Gachgawatschiqua, and settled principally at and about the forks of the Delaware, between that and the confluence of the Delaware and Schuylkill; and some, even on the spot where Philadelphia now stands; others were conducted by the Mohicans into their own country, where they intermarried with them and became one people. When those settled near the Delaware had multiplied, they returned to Wyoming on the Susquehannah, where they resided for a great number of years." Chapman, in his history of Wyoming, states, that after the Shawanoes were driven from Georgia and Florida, they built a town at the mouth of the Wabash, and established themselves in it. They then applied to the Delawares for some territory on which to reside. When granted, a council was held to consider the propriety of accepting the offer of the Delawares. On this question the Shawanoes divided—part of them remained on the Wabash,—the others, composing chiefly the Piqua tribe, formed a settlement in the forks of the Delaware. Alter a time, a disagreement arose between them and the Delawares, which induced the former to remove to the valley of the Wyoming, on the Susquehannah, on the west bank of which they built a town, and lived in repose many years. Subsequently to the treaty held at Philadelphia, in 1742, between the governor and the Six Nations, the Delawares were driven from that part of Pennsylvania; and a portion of them also removed to the Wyoming valley, then in possession of the Shawanoes, and secured the quiet occupancy of a part of it; built a town on the east bank of the river, which they called Waughwauwame, where they lived for some time, on terms of amity with their new neighbors. During the summer of 1742, count Zinzendorf of Saxony, came to America on a religious mission, connected with the ancient church of the United Brethren. Having heard of the Shawanoes at Wyoming, he determined to make an effort to introduce Christianity among them. He accordingly made them a visit, but did not meet with a cordial reception. The Shawanoes supposed that the missionary was in pursuit of their lands; and a party of them determined to assassinate him privately, for fear of exciting other Indians to hostility. The attempt upon his life was made, but strangely defeated. Chapman relates the manner of it, which he obtained from a companion of the count, who did not publish it in his memoirs, lest the United Brethren might suppose that the subsequent conversion of the Shawanoes was the result of their superstition. It is as follows: "Zinzendorf was alone in his tent, seated upon a bundle of dry weeds, which composed his bed, and engaged in writing, when the assassins approached to execute their bloody commission. It was night, and the cool air of September had rendered a small fire necessary for his comfort and convenience. A curtain, formed of a blanket, and hung upon pins, was the only guard to his tent. The heat of this small fire had aroused a large rattlesnake, which lay in the weeds not far from it; and the reptile, to enjoy it the more effectually, had crawled slowly into the tent, and passed over one of his legs, undiscovered. Without, all was still and quiet, except the gentle murmur of the river, at the rapids about a mile below. At this moment, the Indians softly approached the door of his tent and slightly removing the curtain, contemplated the venerable man, too deeply engaged in the subject of his thoughts to notice either their approach, or the snake which lay before him. At a sight like this, even the heart of the savages shrunk from the idea of committing so horrid an act; and, quitting the spot, they hastily returned to the town, and informed their companions, that the Great Spirit protected the white man, for they had found him with no door but a blanket, and had seen a large rattlesnake crawl over his legs without attempting to injure him. This circumstance, together with the arrival soon afterwards of Conrad Weizer, the interpreter, procured the count the friendship of the Indians, and probably induced some of them to embrace Christianity." When the war between the French and the English occurred in 1754, the Shawanoes on the Ohio took sides with the former; but the appeal to those residing at Wyoming to do the same, was ineffectual. The influence of the count's missionary efforts had made them averse to war. But an event which happened soon afterward, disturbed the peace of their settlement, and finally led to their removal from the valley. Occasional difficulties of a transient nature, had arisen between the Delawares and the Shawanoes at 013 014 015 Wyoming. An unkind feeling, produced by trifling local causes, had grown up between the two tribes. At length a childish dispute about the possession of a harmless grasshopper, brought on a bloody battle; and a final separation of the two parties soon followed. One day, while most of the Delaware men were absent on a hunting excursion, the women of that tribe went out to gather wild fruits on the margin of the river, below their village. Here they met a number of Shawanoe women and their children, who had crossed the stream in their canoes, and were similarly engaged. One of the Shawanoe children having caught a large grasshopper, a dispute arose with some of the Delaware children, in regard to the possession of it. In this quarrel, as was natural, the mothers soon became involved. The Delaware women contended for the possession of the grasshopper on the ground that the Shawanoes possessed no privileges on that side of the river. A resort to violence ensued, and the Shawanoe women being in the minority, were speedily driven to their canoes, and compelled to seek safety by flight to their own bank of the stream. Here the matter rested until the return of the hunters, when the Shawanoes, in order to avenge the indignity offered to their women, armed themselves for battle. When they attempted to cross the river, they found the Delawares duly prepared to receive them and oppose their landing. The battle commenced while the Shawanoes were still in their canoes, but they at length effected a landing, which was followed by a general and destructive engagement. The Shawanoes having lost a number of their warriors before reaching the shore, were too much weakened to sustain the battle for any length of time. After the loss of nearly one half their party, they were compelled to fly to their own side of the river. Many of the Delawares were killed. Shortly after this disastrous contest, the Shawanoes quietly abandoned their village, and removed westward to the banks of the Ohio.[8] After the Shawanoes of Pennsylvania had fallen back upon the waters of the Ohio, they spread themselves from the Alleghenies as far westward as the Big Miami. One of their villages was seventeen miles below Pittsburg: it was called Log's Town, and was visited by Croghan, in 1765. Another, named Lowertown, also visited by the same traveler, stood just below the mouth of the Scioto. It was subsequently carried away by a great flood in that river, which overflowed the site of the town, and compelled the Indians to escape in their canoes. They afterwards built a new town on the opposite side of the river, but soon abandoned it, and removed to the plains of the Scioto and Paint creek, where they established themselves, on the north fork of the latter stream. They had also several other villages of considerable size in the Miami valley. One was "Chillicothe," standing near the mouth of Massie's creek, three miles north of Xenia. Another, called Piqua, and memorable as the birth place of TECUMSEH, the subject of our present narrative, stands upon the north-west side of Mad river, about seven miles below Springfield, in Clark county. Both of these villages were destroyed in 1780, by an expedition from Kentucky, under the command of general George Rogers Clark. After the peace of 1763, the Miamis having removed from the Big Miami river, a body of Shawanoes established themselves at Lower and Upper Piqua, in Miami county, which places, being near together, became their great head-quarters in Ohio. Here they remained until driven off by the Kentuckians; when they crossed over to the St. Mary's and to Wapakanotta. The Upper Piqua is said to have contained, at one period, near four thousand Shawanoes.[9] From the geographical location of the Shawanoes, it will be perceived that they were placed under circumstances which enabled them, with great facility, to annoy the early settlements in Kentucky; and to attack the emigrants descending the Ohio. In this fierce border war, which was waged upon the whites for a number of years, and oftentimes with extreme cruelty, the Delawares, Wyandots, Mingoes and Miamis, united: the Shawanoes, however, were by far the most warlike and troublesome. The Shawanoes were originally divided into twelve tribes or bands, each of which was sub-divided into families, known as the Eagle, the Turtle, the Panther, &c., these animals constituting their totems. Of these twelve, the names of but four tribes are preserved, the rest having become extinct, or incorporated with them. They are, 1st. the Mequachake,—2d. the Chillicothe,—3d. the Kiskapocoke,—4th. the Piqua. When in council, one of these tribes is assigned to each of the four sides of the council-house, and during the continuance of the deliberations, the tribes retain their respective places. They claim to have the power of distinguishing, at sight, to which tribe an individual belongs; but to the casual observer, there are no visible shades of difference. In each of the four tribes, except the Mequachake, the chiefs owe their authority to merit, but in the last named, the office is hereditary. Of the origin of the Piqua tribe, the following tradition has been recited:[10] "In ancient times, the Shawanoes had occasion to build a large fire, and after it was burned down, a great puffing and blowing was heard, when up rose a man from the ashes! —hence the name Piqua, which means a man coming out of the ashes." Mequachake, signifies a perfect man. To this tribe the priesthood is confided. The members, or rather certain individuals of it, are alone 016 017 018 permitted to perform the sacrifices and other religious ceremonies of the tribe.[11] The division of the tribe into bands or totems, is not peculiar to the Shawanoes, but is common to several other nations. One of the leading causes of its institution, was the prohibition of marriage between those related in a remote degree of consanguinity. Individuals are not at liberty to change their totems, or disregard the restraint imposed by it on intermarriages. It is stated in Tanner's narrative, that the Indians hold it to be criminal for a man to marry a woman whose totem is the same as his own; and they relate instances where young men, for a violation of this rule, have been put to death by their nearest relatives. Loskiel, in his history of the Moravian missions, says, the Delawares and Iroquois never marry near relatives. According to their own account, the Indian nations were divided into tribes for the sole purpose, that no one might, either through temptation or mistake, marry a near relation, which is now scarcely possible, for whoever intends to marry must take a person of a different totem. Another reason for the institution of these totems, may be found in their influence on the social relations of the tribe, in softening private revenge, and preserving peace. Gallatin, on the information derived from a former Indian agent[12] among the Creeks, says, "according to the ancient custom, if an offence was committed by one or another member of the same clan, the compensation to be made, on account of the injury, was regulated in an amicable way by the other members of the clan. Murder was rarely expiated in any other way than by the death of the murderer; the nearest male relative of the deceased was the executioner; but this being done, as under the authority of the clan, there was no further retaliation. If the injury was committed by some one of another clan, it was not the injured party, but the clan to which he belonged, that asked for reparation. This was rarely refused by the clan of the offender; but in case of refusal, the injured clan had a right to do itself justice, either by killing the offender, in case of murder, or inflicting some other punishment for lesser offences. This species of private war, was, by the Creeks, called, 'to take up the sticks;' because, the punishment generally consisted in beating the offender. At the time of the annual corn-feast, the sticks were laid down, and could not be again taken up for the same offence. But it seems that originally there had been a superiority among some of the clans. That of the Wind, had the right to take up the sticks four times, that of the Bear twice, for the same offence; whilst those of the Tiger, of the Wolf, of the Bird, of the Root, and of two more whose names I do not know, could raise them but once. It is obvious that the object of the unknown legislation, was to prevent or soften the effects of private revenge, by transferring the power and duty from the blood relatives to a more impartial body. The father and his brothers, by the same mother, never could belong to the same clan, as their son or nephew, whilst the perpetual changes, arising from intermarriages with women of a different clan, prevented their degenerating into distinct tribes; and checked the natural tendency towards a subdivision of the nation into independent communities. The institution may be considered as the foundation of the internal policy, and the basis of the social state of the Indians." One mode of ascertaining the origin of the Indian tribes, and of determining their relation to each other, as well as to other races of mankind, is the study of their language. This has, at different times, engaged the attention of several able philologists, who have done much to analyze the Indian languages, and to arrange in systematic order, the numerous dialects of this erratic people. The results of the investigation of one[13] o f the most learned and profound of these individuals, may be summed up in the three following propositions: 1. "That the American languages in general, are rich in words and in grammatical forms, and that in their complicated construction, the greatest order, method and regularity prevail. 2. "That these complicated forms, which I call poly synthetic, appear to exist in all those languages, from Greenland to Cape Horn. 3. "That these forms appear to differ essentially from those of the ancient and modern languages of the old hemisphere." In a late learned dissertation[14] on this subject, it is stated that in nearly the whole territory contained in the United States, and in British and Russian America, there are only eight great families, each speaking a distinct language, subdivided in many instances, into a number of dialects belonging to the same stock. These are the Eskimaux, the Athapascas (or Cheppeyans,) the Black Feet, the Sioux, the Algonkin- Lenape, the Iroquois, the Cherokee, and the Mobilian or Chahta-Muskhog. The Shawanoes belong to the Algonkin-Lenape family, and speak a dialect of that language. It bears a strong affinity to the Mohican and the Chippeway, but more especially the Kickapoo. Valuable vocabularies of the Shawanoe language have been given by Johnston and by Gallatin in their contributions to the American Antiquarian Society, which may be consulted by those disposed to prosecute the study of this subject. The Shawanoes have been known since the first discovery of this country, as a restless, wandering people, 019 020 averse to the pursuits of agriculture, prone to war and the chase. They have, within that period, successively occupied the southern shore of lake Erie, the banks of the Ohio and Mississippi, portions of Georgia, Florida, Tennessee, Kentucky, and eastern Pennsylvania; then again the plains of Ohio, and now the small remnant of them that remains, are established west of Missouri and Arkansas. They have been involved in numerous bloody wars with other tribes; and for near half a century, resisted with a bold, ferocious spirit, and an indomitable hatred, the progress of the white settlements in Pennsylvania, western Virginia, and especially Kentucky. The Shawanoes have declined more rapidly in numbers[15] than any other tribe of Indians known to the whites. This has been, and we suppose justly, attributed to their wandering habits and their continual wars. Although one of their villages is said once to have contained four thousand souls, their present number does not exceed eighteen hundred. They have ever been considered a courageous, powerful and faithless race; who hare claimed for themselves a pre-eminence not only over other tribes, but also over the whites.[16] Their views in regard to this superiority were briefly set forth by one of their chiefs at a convention held at fort Wayne, in 1803. "The Master of Life," said he, "who was himself an Indian, made the Shawanoes before any other of the human race; and they sprang from his brain: he gave them all the knowledge he himself possessed, and placed them upon the great island, and all the other red people are descended from the Shawanoes. After he had made the Shawanoes, he made the French and English out of his breast, the Dutch out of his feet, and the long-knives out of his hands. All these inferior races of men he made white and placed them beyond the stinking lake.[17] "The Shawanoes for many ages continued to be masters of the continent, using the knowledge they had received from the Great Spirit in such a manner as to be pleasing to him, and to secure their own happiness. In a great length of time, however, they became corrupt, and the Master of Life told them that he would take away from them the knowledge which they possessed, and give it to the white people, to be restored, when by a return to good principles they would deserve it. Many ages after that, they saw something white approaching their shores; at first they took it for a great bird, but they soon found it to be a monstrous canoe filled with the very people who had got the knowledge which belonged to the Shawanoes. After these white people landed, they were not content with having the knowledge which belonged to the Shawanoes, but they usurped their lands also; they pretended, indeed, to have purchased these lands; but the very goods they gave for them, were more the property of the Indians than the white people, because the knowledge which enabled them to manufacture these goods actually belonged to the Shawanoes: but these things will soon have an end. The Master of Life is about to restore to the Shawanoes both their knowledge and their rights, and he will trample the long knives under his feet." It has been already stated that, for a series of years, the several tribes of Indians residing in the territory now forming the state of Ohio, made violent opposition to the settlement of the whites, west of the Alleghanies. Among the most formidable of these were the Shawanoes. The emigrants, whether male or female, old or young, were every where met by the torch, the tomahawk and the scalping-knife. The war- cry of the savage was echoed from shore to shore of the beautiful Ohio, whose waters were but too often reddened with the blood of women and children. Many of those who escaped the perils of the river, and had reared their log-cabins amid the cane-brakes of Kentucky, were doomed to encounter the same ruthless foe, and fell victims to the same unrelenting cruelty. While the feelings are shocked at these dreadful scenes of blood and carnage, and the Indian character rises in hideous deformity before the mind, it is not to be forgotten that there are many mitigating circumstances to be pleaded in behalf of the aborigines. They were an ignorant people, educated alone for war, without the lights of civilization, without the attributes of mercy shed abroad by the spirit of christianity. They were contending for their homes and their hunting grounds—the tombs of their forefathers—the graves of their children. They saw the gradual, but certain, encroachments of the whites upon their lands; and they had the sagacity to perceive, that unless this mighty wave of emigration was arrested, it would overwhelm them. They fought as savage nature will fight, with unflinching courage and unrelenting cruelty. But it was not alone this encroachment upon their lands, which roused their savage passions. The wanton aggressions of the whites oftentimes provoked the fearful retaliation of the red-man. The policy of the United States towards the Indians has generally been of a pacific and benevolent character; but, in carrying out that policy, there have been many signal and inexcusable failures. The laws enacted by congress for the protection of the rights of the Indians, and to promote their comfort and civilization, have, in a great variety of cases, remained a dead letter upon the statute book. The agents of the government have often proved unfaithful, and have looked much more to their own pecuniary interests, than to the honest execution of the public trusts confided to them. Nor is this all. There has ever been found upon the western frontiers, a band of unprincipled men who have set at defiance the laws of the United States, debauched the Indians with ardent spirits, cheated them of their 021 022 023 property, and then committed upon them aggressions marked with all the cruelty and wanton bloodshed which have distinguished the career of the savage. The history of these aggressions would fill a volume. It is only necessary to recall to the mind of the reader, the horrible murder of the Conestoga Indians, in December 1763, by some Pennsylvanians; the dark tragedy enacted on the banks of he Muskingum, at a later period, when the Moravian Indians, at the three villages of Schoenbrun, Salem, and Gnadenhuetten, were first disarmed and then deliberately tomahawked by Williamson and his associates; the unprovoked murder of the family of Logan; the assassination of Bald Eagle, of the gallant and high-souled Cornstalk, and his son Elinipsico: we need but recall these, from the long catalogue of similar cases, to satisfy every candid mind, that rapine, cruelty and a thirst for human blood are not peculiarly the attributes of the American Indian. But there are still other causes which have aroused and kept in activity, the warlike passions of the Indians. They have been successively subjected to English, Dutch, French and Spanish influence. The agents of these different powers, as well as the emigrants from them, either from interest or a spirit of mischievous hostility, have repeatedly prompted the Indians to arm themselves against the United States. The great principle of the Indian wars, for the last seventy years, has been the preservation of their lands. On this, the French, English and Spanish have in turn excited them to active resistance against the expanding settlements of the whites. It was on the principle of recovering their lands, that the French were their allies between the commencement of hostilities with the colonies, in 1754, and the peace of 1762; and subsequently kept up an excitement among them until the beginning of the revolution. From this period, the English took the place of the French, and instigated them in a similar manner. Their views and feelings on this point, may be gathered from their own words: "It was we," say the Delawares, Mohicans and their kindred tribes, "who so kindly received the Europeans on their first arrival into our own country. We took them by the hand and bid them welcome to sit down by our side, and live with us as brothers; but how did they requite our kindness? They at first asked only for a little land, on which to raise bread for their families, and pasture for their cattle, which we freely gave them. They saw the game in the woods, which the Great Spirit had given us for our subsistence, and they wanted it too. They penetrated into the woods in quest of game, they discovered spots of land they also wanted, and because we were loth to part with it, as we saw they had already more than they had need of, they took it from us by force, and drove us to a great distance from our homes."[18] It is matter of history, that for a period of near seventy years after it was planted, the colony of William Penn lived in peace and harmony with the neighboring Indians, among whom were bands of the warlike Shawanoes. It was an observation of this venerable and worthy man, when speaking of the Indians, that "if you do not abuse them, but let them have justice, you will win them, when there is such a knowledge of good and evil." His kind treatment to them was repaid by friendly offices, both to himself and his followers. The Indians became indeed the benefactors of the colonists. When the latter were scattered in 1682, and without shelter or food, they were kind and attentive, and treated them as brothers.[19] Proud, in his History of Pennsylvania, when explaining the aversion of the Indians to christianity, attributes it to the character and conduct of the whites residing near or among them, "many of whom were of the lowest rank and least informed of mankind, who flowed in from Germany, Ireland and the jails of Great Britain, or who had fled from the better inhabited parts of the colony, to escape from justice." The proceedings of the assembly of Pennsylvania show that, as early as 1722, an Indian was barbarously killed by some whites, within the limits of the province. The assembly proposed some measures for the governor's consideration in regard to the affair; and mentioned the repeated requests of the Indians, that strong liquors should not be carried nor sold among them. In a treatise published in London, in 1759, on the cause of the then existing difficulties between the Indians and the colonists, we find this paragraph. "It would be too shocking to describe the conduct and behavior of the traders, when among the Indians; and endless to enumerate the abuses the Indians received and bore from them, for a series of years. Suffice it to say, that several of the tribes were, at last, weary of bearing; and, as these traders were the persons who were, in some part, the representatives of the English among the Indians, and by whom they were to judge of our manners and religion, they conceived such invincible prejudices against both, particularly our holy religion, that when Mr. Sargeant, a gentleman in New England, took a journey in 1741, to the Shawanoes and some other tribes living on the Susquehanna, and offered to instruct them in the christian religion, they rejected his offer with disdain. They reproached Christianity. They told him the traders would lie and cheat." In 1744, governor Thomas, in a message to the assembly of Pennsylvania, says, "I cannot but be apprehensive that the Indian trade, as it is now carried on, will involve us in some fatal quarrel with the Indians. Our traders, in defiance of the laws, carry spirituous liquors among them, and take advantage 024 025 026 of their inordinate appetite for it, to cheat them of their skins, and their wampum, which is their money." In 1753 governor Hamilton appointed Richard Peters, Isaac Norris and Benjamin Franklin, to hold a treaty with the Indians at Carlisle, Pennsylvania. In the report of these commissioners they say: "But in justice to these Indians, and the promises we made them, we cannot close our report, without taking notice, that the quantity of strong liquors sold to these Indians, in the places of their residence, and during their hunting season, have increased to an inconceivable degree, so as to keep these poor creatures continually under the force of liquors, that they are thereby become dissolute, enfeebled and indolent when sober; and untractable and mischievous in their liquor, always quarreling, and often murdering one another." Some of the chiefs at this treaty said, "these wicked whisky-sellers, when they have once got the Indians in liquor, make them sell their very clothes from their backs. In short, if this practice is continued, we must be inevitably ruined; we most earnestly, therefore, beseech you to remedy it."[20] This brief sketch of the early intercourse between the colonists and the aborigines of this country, is not over-drawn, nor is it at all inapplicable to the period which has elapsed since the formation of the federal government. With an insatiable cupidity and a wanton disregard of justice, have the lands and property of the Indians been sought by citizens of the United States. The great agent of success in this unholy business, has been ardent spirits, by means of which their savage reason has been overthrown, and their bad passions called into action. The class of reckless and desperate characters, described by Proud, have hung upon the western frontiers, for the purpose of preying upon the Indians. If government itself be not to blame, for want of good faith towards this miserable race, is it not highly culpable for not having, by the strong arm of physical power, enforced the salutary laws, which from time to time, have been enacted for their protection? Impartial posterity will, we apprehend, answer this question in the affirmative. The Shawanoes engaged in the war between the French and English, which commenced in 1755, and was terminated by the peace of 10th February, 1763. In this contest they took sides with the former, and rendered them essential service. They committed many depredations on the frontier settlements of Pennsylvania and Virginia. The peace of 1763, between France and England, did not terminate the Indian war against the colonies. The Indians were displeased with the provisions of this treaty, especially that which ceded the provinces of Canada to Great Britain. This dissatisfaction was increased when the British government began to build forts on the Susquehanna, and to repair or erect those of Bedford, Ligonier, Pittsburg, Detroit, Presque Isle, St. Joseph and Michilimakinac. By this movement the Indians found themselves surrounded, on two sides, by a cordon of forts, and were threatened with an extension of them into the very heart of their country. They had now to choose whether they would remove to the north and west, negociate with the British government for the possession of their own land, or take up arms for its defence. They chose the last alternative; and, a war of extermination against the English residents in the western country, and even those on the Susquehanna, was agreed upon and speedily commenced. Many of the British traders living among the Indians were murdered; the forts of Presque Isle, St. Joseph and Mackinac, were taken, with a general slaughter of their garrisons; while the forts of Bedford, Ligonier, Niagara, Detroit and Pitt, were barely preserved from falling into their hands. The contest was continued with resolute and daring spirit, and with much destruction of life and property, until December, 1764, when the war was brought to a close by a treaty at the German Flats, made between Sir William Johnston and the hostile Indians. Soon after the conclusion of this peace the Shawanoes became involved in a war with the Cherokees, which continued until 1768, when, pressed hard by the united force of the former tribe and the Delawares, the southern Indians solicited and obtained a peace.[21] For the ensuing six years, the Shawanoes remained quiet, living on amicable terms with the whites on the frontiers: in April, 1774, however, hostilities between these parties were renewed. It is not our purpose in the present sketch of this tribe, to present a detail of all their conflicts with the whites; but the "Dunmore war," (as it is generally called,) of 1774, having been mainly prosecuted by Shawanoes, one of their distinguished chiefs having commanded in the battle of Point Pleasant, and another, Puckecheno, (the father of Tecumseh,) having fallen in this engagement, would seem to render a full account of the border feuds of this year, not out of place in the present narrative. In the latter part of April, 1774, a report that the Indians had stolen some horses, from the vicinity of Wheeling, alarmed the whites who were making settlements on the Ohio below that place. For greater safety they immediately assembled on Wheeling creek, and learning that two Indians were with some traders above the town, they went up the river, and without stopping to enquire as to their guilt, deliberately put them to death. On the afternoon of the same day, they found a party of Indians on the Ohio, below Wheeling creek, on whom they fired, and killed several. The Indians returned the fire and wounded one of the assailing party. It is admitted by all the authorities on this subject, t...