USA > Ohio > Darke County > History of Darke County, Ohio, from its earliest settlement to the present time, Volume I > Part 11
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About this time William Wells, the Indian agent at Fort Wayne, dispatched Anthony Shane, a half-blood Shawnee, to Tecumseh and the Prophet, requesting them and two of their chiefs to visit him that he might read to them a letter which he had just received from the Great Father, the President of the United States.
Shane delivered his message to the council, at which Te- cumseh arose with characteristic haughtiness and said, "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 anything to communicate to me, he must come here. I shall expect him in six days from this time." Shane returned with this message but was sent back at the appointed time with a copy of the President's letter requesting them to move beyond the boundary agreed upon at the treaty of Greenville, and promising the assistance of the government in the accom- plishment of this enterprise. Because Captain Wells had not delivered the message in person, Tecumseh showed great indignation and addressed the council in a long, fiery and eloquent speech, at the conclusion of which he turned to Shane and said: "If my father, the President of the Seventeen Fires, has anything more to say to me, he must send a man of note as his messenger. I will hold no further intercourse with Captain Wells."
Much activity was now manifested among distant tribes and the Prophet's headquarters were thronged with visitors. Speaking of this time Eggleston says:
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"The stir among the Indians went on increasing and at the last of May it was estimated that as many as fifteen hundred Indians had passed and repassed Fort Wayne on visits to the Prophet. Many of these were from remote nations. There was a great assembling of councils; messengers were sent from tribe to tribe with pipes and belts of wampum, and it was evident that some uncommon movement was afoot. Eng- lish agents were also known to be very active in assisting in the excitement while the object was kept entirely secret from the Americans and friendly Indian chiefs. It was estimated by those familiar with Indian affairs, that in the month of August the Prophet and Tecumseh had gained the leadership of seven or eight hundred Indians at Fort Wayne and Green- ville. Many of these were armed with new rifles.""
These facts moved the governor of Ohio to send Thomas Worthington and Duncan MacArthur to hold a council with Tecumseh and the Prophet that they might ascertain their motives in assembling so many Indians on forbidden ground. These messengers were courteously received and a great council held, at which Stephen Ruddell, who understood the Shawnee dialect, acted as interpreter. During the course of the deliberation Blue Jacket delivered a conciliatory speech and the Prophet endeavored to explain why the Indians had settled at Prophetstown. In this speech he said, "The In- dians 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." Responding to the governor's request, Te- cumseh, the Prophet. Blue Jacket, Round Head and Panther went to Chillicothe, then the Capital of the state. Here Tecumseh eloquently recited the woes of his people and de- nied any secret conspiracy against the whites. In spite of all outside interference the influence of the gifted brothers seemed to increase and the tribes became more restless at this juncture. Governor W. H. Harrison, of Indiana Terri- tory, wrote them a letter reminding them of the treaties of peace which they had made. Among other things, he said : "My children, I have heard bad news. The sacred spot where the great council fire was kindled, around which the Seven- teen Fires and ten tribes of their children smoked the pipe of peace-that very spot where the Great Spirit saw his red and white children encircle themselves with the chain of friend-
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ship-that place has been selected for dark and bloody councils.
"My children, this business must be stopped. You have called in a number of men from the most distant tribes to listen to a fool, who speaks not the words of the Great Spirit, but those of the devil and of the British agents. My children, your conduct has much alarmed the white settlers near you. They desire that you will send away those people, and if they wish to have the impostor with them they can carry him. Let him go to the lakes, he can hear the British more distinctly."
The Prophet answered this letter in a spirit of regret, deny- ing the allegations of General Harrison, and insinuating that he had been misinformed by evil minded men. However, in the spring of 1808 they deserted their village and established a new Prophetstown among some kindred spirits on the Tip- pecanoe, a branch of the Wabash, in northern Indiana. to which place they had been invited by some friendly Kicka- poos and Pottawatomies.
While the Shawnees were living in the Mud Creek settle- ment they were visited by a small delegation of Shakers from Turtle Creek (later Union village), Warren county, Ohio, whose object it was to investigate the feasibility of estab- lishing a mission among them. The missionaries, Darrow, McNemar and Youngs, arrived at Prophetstown on March 23, 1807. They afterwards made a detailed report of their ex- periences, from which the following interesting extracts are taken. "When we came in sight of the village, the first object that attracted our view was a large frame house, about 150 by 34 feet in size, surrounded with fifty or sixty smoking cottages. We rode up and saluted some men who were stand- ing before the door of a tent, and by a motion of the hand were directed to another wigwam where we found one who could talk English. We asked him if their feelings were friendly.
A. O, yes, we are all brothers.
Q. Where are your chiefs? We wish to have a talk with them.
A. They are about four miles off making sugar.
Q. What are their names?
A. Lal-lu-e-tsee-ka and Te-kum-tha.
Q. Can any of them talk English.
A. No; but there is a good interpreter there ; George Blue Jacket. He has gone to school, and can read and talk well.
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Q. What is that big house for?
A. To worship the Great Spirit.
Q. How do you worship?
A. Mostly in speaking.
Q. Who is your chief speaker?
A. Our prophet, Lal-lu-e-tsee-ka. He converses with the Great Spirit, and tells us how to be good.
Q. Do all that live here believe in him?
A. Yes; we all believe; he can dream to God.
Conducted by a pilot, we repaired to the sugar camp, where thirty or forty were assembled with the Prophet, who was very sick and confined in his tent. We expressed our desire of having a talk with him. But George informed us that he could not talk to us, that ministers of the white people would not believe what he said, but counted it foolish and laughed at it, therefore he could not talk; besides, he had a pain in his head, and was very sick. After informing him we were not such ministers, he asked:
Do you believe a person can have true knowledge of the Great Spirit, in the heart, without going to school and learn- ing to read?
A. We believe they can; and that is the best kind of knowledge.
After some talk of this kind with George, he went into the Prophets's tent, where several chiefs were collected, and after continuing their council there about an hour, Lal-lu-e-tsee-ka came out and took his seat in a circle of about thirty persons who sat round the fire. All were silent-every countenance grave and solemn, when he began to speak. His discourse continued about half an hour, in which the most pungent elo- quence expressed his deep and heartfelt sense of what he spoke, but in language which George said he could not cor- rectly translate into English. However, the general sense * *
* * he occasionally communicated during our stay.
They asked us several questions concerning our people, and particularly whether they drank whisky; and appeared not a little rejoiced to learn that there were some among the whites so far reclaimed as to lay aside the use of that per- nicious liquor. We inquired how they made out for pro- visions. They answered they had none. So many people came there-eat up all they had raised.
The only meal we saw them eat was a turkey divided among
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thirty or forty. And the only relief we could afford them was ten dollars for the purpose of buying corn.
After the evening conversation closed we concluded to re- turn to the village, with George and several others; and mounted our horses. It was now in the dusk of the evening, and the full moon just rising above the horizon, when one of their speakers stood up in an alley, between the camps, and spoke for about fifteen minutes, with great solemnity, which was heightened at every pause, with a loud Seguoy from the surrounding assembly. On this occasion our feelings were like Jacob's when he cried out. "How dreadful is this place! Surely the Lord is in this place!" And the world knew it not. With these impressions we returned to the village, and spent the night.
Next morning, as soon as it was day, one of their speak- ers mounted a log, near the southeast corner of the village, and began the morning service with a loud voice, in thanks- giving to the Great Spirit. He continued his address for near an hour. The people were all in their tents, some at the distance of fifteen or twenty rods; yet they could all dis- tinctly hear, and gave a solemn and loud assent, which sound- ed from tent to tent, at every pause. While we stood in his view, at the end of the meeting-house, on rising ground, from which we had a prospect of the surrounding wigwams, and the vast open plain or prairie, to the south and east, and which looks over the big fort. toward the north, for the dis- tance of two miles, we felt as if we were among the tribes of Israel, on their march to Canaan. Their simplicity and unaffected zeal for the increase of the work of the Good Spir- it-their ardent desires for the salvation of their unbelieving kindred, with that of all mankind-their willingness to un- dergo hunger, fatigue, hard labor and sufferings, for the sake of those who came to learn the way of righteousness, and the high expectations they had, of multitudes flocking down to hear the prpohet the ensuing summer, etc., were considera- tions truly affecting; while Ske-law-wa hailed the opening day with loud aspirations of gratitude to the Good Spirit, and encouraged the obedient followers of Divine light to persevere.
They showed us several letters of friendship from the Gov- ernor of Ohio, Gen. Whiteman and others, from which it appeared that the Americans believed their dispositions to be peaceable and brotherly. Their marks of industry were con- siderable, not only in preparing ground for cultivation, but
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also in hewing and preparing timber for more commodious buildings. From all we could gather, from their account of the work, and of their faith and practice, what we heard and felt in their evening and morning worship, their peace- able dispositions and attention to industry, we were induced to believe that God, in very deed, was mightily at work among them. And under this impression, we invited three or four of them to come down and see us, as soon as they found it convenient."
The stay of the deputation was short, for on March 27 they returned. The time actually at Greenville is nowhere stated, but in all probability it was not more than five days.
The sugar camp mentioned above was probably either in what was later known as the Hiller settlement, or along the bluff of Greenville creek a short distance above the present site of Weimer's mill. in western Greenville township. It is said that some plague, probably smallpox, visited the In- dians while at Prophetstown. As noted before a number of graves were encountered while constructing the pike at Bish- op's crossing adjoining this site which would seem to lend color to the above statement. The reputed site of Chief Blue Jacket's burial is pointed out in a field just west of the old orchard which occupies the site of the Council house on the Bryson farm. This also corresponds with the old tradition that Blue Jacket was assaulted and hanged on this spot after his wife and daughter had been murdered through the treach- ery of Tecumseh. Blue Jacket it seems was friendly to the whites, and taught his people that their best interests would be conserved by living on friendly terms with the latter and conforming to the requirements of civilized life. Tecumseh, on the other hand, was disturbed by the rapid advance of the white settlements and the insidious diffusion of civilized ways among his people. He thought that the Indian's only salva- tion lay in resisting the whites, and throwing off their in- fluence. In this he was probably sincere, consequently, we can understand the jealousy and enmity which is said to have existed between the two warriors, and to have finally caused the brutal murder of the older and more peaceable by the younger and more unscrupulous. This tradition, however, is challenged by the statement that the old chief Blue Jacket is buried in Illinois, which makes it appear probable that the chief who was buried at Prophetstown was the George Blue (9)
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Jacket, above mentioned, who seems to have been a son or a nephew of the old chief.
Tradition also says that Tecumseh buried twin children on the spot of his later machinations and the supposed site of their grave is still pointed out by the Morningstar descend- ants in the rear of the old Morningstar home on the knoll, near the junction of Mud and Greenville creeks.
The incidents connected with the reputed tragic death of Blue Jacket at Prophetstown throw some interesting side- lights on the character of Tecumseh and his associates, and make an interesting addition to the traditional lore of this community.
Fortunately a local chronicler published an account of this tradition which we herewith incorporate because of its his- torical value. Although the date and reputed relation with the early settlers do not correspond with what has already been written, the affair contains enough dramatic and his- toric features to justify a record in this work.
"The war of 1812 was a new source of trouble and trials to the new settlers. Those who had settled here as early as 1810, found the Indians were already treacherous and steal- thy. There were some indeed who preserved friendly rela- tions with the settlers, but the great majority of them were gruff and insolent. Not that they were as yet regarded as dangerous, but annoying, going into houses and demanding something to eat, and refusing to leave until the demand was complied with. Tomahawks and butcher knives were frequently used to coerce compliance. When they had eaten at one house they would go to the next and demand in the same way, eating six or eight times in less than a day, so that they would often become sick from over-gorging. Among those who proved particularly friendly to the whites and seemed to court good understanding with them, was the old prophet Blue Jacket. He seemed to be a really good Indian. Bad feeling existed between him and the rival prophet Te- cumseh, so that Blue Jacket was to a considerable degree, through the influence of Tecumseh, persecuted by his tribe. Tecumseh was the shrewdest or more dishonest of the two. Had an inveterate hate against the whites, was stirring up his tribe to the war paint against them, while Blue Jacket contended with him. that war with the whites only meant their decimation and ruin. That the Great Spirit had set his face against the red man, and that to prohibit the progress
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of the settlement of the country by the white man, was be- yond the combined power of all the tribes, and as for him, he was maintaining friendly relations with them. He had been with the whites a good deal and always found them friendly disposed, and not averse to living in the country with the red man, and he believed the white man's method of liv- ing was the best, and that in time the red man could live as comfortable as the whites. This reasonable logic took deep effect, and for a time the Pottawatomies and Miamis seemed to be content with it. Tecumseh was now in some dispute with these tribes and being deeply chagrined left the coun- try and was no more heard of for several months. He had traveled south, west and north and had succeeded in persuad- ing many tribes to join in a general war against the whites. With this success he now returned to renew his efforts with his own tribes. These he found still peaceably disposed and mainly under the influence of Blue Jacket. He now openly made the charge against him, that he was no true prophet, and inaugurated a system of trial by which it should be de- termined which of the two was the true one, as holding different opinions about the same thing one must surely be wrong.
To test this matter Tecumseh demanded that ten young men should be selected, five from each tribe, as a hunting party. That they should go out from the village to hunt ev- ery day for ten days and always return at night with what- ever game they had. That each morning he and Blue Jacket should prophesy in the presence of three old men, but not in the presence of each other, the result of the day's hunt. To this Blue Jacket readily agreed. Three old men were se- lected who went into a tent to themselves and sent for the prophet, Blue Jacket. He soon appeared wrapped in his sacred shawl, which was a very bright red, except a blue border. He entered the tent, sat down upon a wolf skin, drew his shawl over his head, and after a silence of one or two minutes spoke in a rough wavering voice, "I see only a few turkeys and two or three deer." He arose and retired from the tent. In the meantime Tecumseh had employed a spy to listen at a crack in the tent, and immediately report to him the conduct of Blue Jacket, and what he said. This spy performed his duty. Tecumseh was now sent for. He repaired to the tent without any marks of humiliation but rather in a pompous way, stood erect in the presence of the
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old men, and without hesitation said, "I see six deer and a load of turkeys."
The young men were now armed and equippel ready for the hunt. Tecumseh sent his spy with them, with instruc- tions to be sure to get six deer and as many turkeys as they could carry. The result of this day's hunt was awaited with considerable interest and anxiety. The evening at length came, and the hunters began to gather in with their game, which was carried to the middle of the village and lain down. When the old men came to inspect and count the game. they found as the result of the day six deer and eight turkeys. The next morning at sunrise the old men had reassembled at the tent, and Blue Jacket again sent for. He entered the tent with greater humiliation than before, having caused his nose to bleed profusely, and his whole face daubed with blood and paint, was quite a disgusting object. The old men looked at him with pity. He sat down as before, drawing his shawl still closer about him. He now gave a long groan and said. "I see the young men grappling with the game, five deer and seven turkeys, with some other small game." He then arose and retired. Tecumseh's spy was instructed this day to bring in no game except one deer, but be sure to have that.
The hunters again returned at the close of day, the old men went to see and count the game, and were astonished to find but one deer. The tribes now began to look upon Tecumseh with more than usual wonder while poor Blue Jacket was almost entirely neglected. This heightened the arrogance of Tecumseh, but was quite depressing on Blue Jacket.
Tecumseh had instructed his spy that if any young men should kill any other kind of game such as bear, elk, wolf or panther, they should not bring that in till the next day, but that he should inform him of the fact. The morning of the third day now came. Blue Jacket now entered the tent with still greater humiliation and dejection, crawling into the presence of the old men on his hands and knees. portions of his hair torn from his head, and hanging on his shoulders, daubed with blood and dirt, his head covered with his shawl, which was also daubed with blood. The old men reviewed his condition with more levity than pity, which Blue Jacket discovered, and threw himself flat upon the ground. gave a heavy groan, and said: "I see the young men in their way but the game has grown wild and timid-the hunt will not
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be good today, two deer and no other game." He arose and left the tent.
Tecumseh's spy in the meantime had told him that in yes- terday's hunt he had seen a bear crawl into a hollow log, and had run quickly to the place, and with other logs stopped the hole so that he could not get out, that he could easily kill and bring him in the next day. He having been informed of what Blue Jacket had said now repaired to the tent. Standing erect he closed his eyes and said: "It is good to understand the ways of the Great Spirit and to be led by him. What more evidence of his power can we have than this, that he enables us to tell in advance what will happen to our benefit in the future? I see four deer, yes, and a bear and turkeys. The game runs into the way of our young men and stands to be captured. Tecumseh now sat down and had a long talk with the old men, telling them of various dreams he had, and how they had become true; that nothing affecting the interests of the tribes, even remotely, but that he had a premonition of it-that he had a dream last night, in which he plainly saw Blue Jacket hanging on a tree, because he was a false prophet, a traitor and the friend of the white man. This conversation deeply affected the old men, and was soon whispered about the camp. The result of this day's hunt was still more eagerly looked for, and when the hunt- ers came in bearing on a stretcher a black bear, four deer, and several turkeys, the excitement was unbounded. It was announced that the young men would not hunt on the mor- row, but that they would have a feast of bear's meat. The old men now gathered Tecumseh upon their shoulders and amidst great shouting carried him to his tent. Poor Blue Jacket rather skulked than walked away to his tent, unno- ticed, except by Tecumseh's spy, who, hopping after him in a stooping posture, cried out in a harsh guttural tone, "the game is wild today, I see but two deer." The conduct of the spy being now noticed by others, a great shout of merriment and derision was raised and followed Blue Jacket to his very tent door. The old prophet crawled into his tent, threw him- self down on his buffalo robe, and refused to be consoled by his family. He lay till near the hour of midnight when he arose, told his wife that he feared some great evil fore- boded them ; that he had made up his mind to flee to the white settlement, and ask them to conceal him for a time. His wife now did everything in her power to reconcile him and
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banish his apprehensions, but to no effect. He got up, put on his belt, adjusted his tomahawk and butcherknife in it, took up his medicine bag, and as the camp by this time had become quiet, stealthily walked away. He traveled six or seven miles, and as daylight was not yet apparent, and not wishing to approach the settlement in the night season, lay down behind a log, which was well covered with brush, and concealed himself within, having neither ate nor slept much for several days, and being worried from travel, he unconsciously fell asleep. At an early hour the camp was astir, and some having supposed the prophet may not have understood the arrangements for the day called at his tent to inform him that there would be no hunting that day. But upon making inquiry for him found he had left the camp during the night. This was soon noised about, and the whole camp was in an uproar. Tecumseh now rushed to the middle of the camp, and cried with a loud voice to the old men. "What now is my dream, is it so soon to be made true?"
The dream was soon rehearsed by Tecumseh, whereupon his spy, with several others, ran to the prophet's tent and demanded of his wife where he was. To this she replied that she did not know at which answer the spy flew into a great rage, and with one blow of his hatchet almost cleft her head in two. He now turned to the prophet's daughter, a very fair young squaw about sixteen years old, and demand- ed of her where the prophet was. She answered that he had left in the night while she was sleeping, and she did not know where he had gone. "Lying creatures, as your parents tell me, now this hatchet will also do its work on you. For a moment she was silent, then looking imporingly up, she said, "I do not know." Quick as lightning the hatchet fell on her defenseless head, splitting it to her very ears.
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