Life of Tecumseh, and of His Brother the Prophet Part 6

The excitement among the Ojibbeways continued for some time; they a.s.sembled in groups, their faces wearing an aspect of gloom and anxiety, while the active sunk into indolence, and the spirit of the bravest warriors was subdued. The influence of the Prophet, says Mr.

Tanner, "was very sensibly and painfully felt by the remotest Ojibbeways of whom I had any knowledge: but it was not the common impression among them, that his doctrines had any tendency to unite them in the accomplishment of any human purpose. For two or three years drunkenness was much less frequent than formerly; war was less thought of; and the entire aspect of things among them was changed by the influence of this mission. But in time these new impressions were obliterated; medicine-bags, flints and steels, the use of which had been forbidden, were brought into use; dogs were reared, women and children beaten as before; and the Shawanoe Prophet was despised."

With the beginning of the year 1808, great numbers of Indians came down from the lakes, on a visit to the Prophet, where they remained until their means of subsistence were exhausted. The governor of Indiana, with the prudence and humanity which marked his administration, directed the agent at fort Wayne, to supply them with provisions from the public stores at that place. This was done, and from his intercourse with them he came to the conclusion that they had no hostile designs against the United States. About this time, Tec.u.mseh made a visit to the Mississinaway towns, the immediate object of which could not be clearly ascertained. That it was connected with the grand scheme in which he was engaged, is probable from the fact that the Indians of that region agreed to meet him and the Prophet on the Wabash, in the following June, to which place he had at this time resolved to move his party. Mr. Jouett, one of the United States'

Indian agents, apprehended that this meeting would result in some hostile action against the frontiers; and, as a means of preventing it, and putting an end to the influence of the Prophet, recommended to the governor that he should be seized and confined. The proposition, however, was not entertained.

In the spring of this year, 1808, Tec.u.mseh and the Prophet removed to a tract of land granted them by the Potawatamies and Kickapoos, on Tippecanoe, one of the tributaries of the Wabash river. They had not been long at their new residence before it became apparent that the Prophet had established a strong influence over the minds of the surrounding Indians, and there was much reason for believing that his views were hostile to the United States. The governor still confided in the fidelity of the Delawares and the Miamis; but he apprehended, that although disbelievers in the Prophet's divine mission, they might be turned from the line of duty from a fear of his temporal power. When he had established himself upon the banks of the Tippecanoe, the Prophet drew around him a body of northern Indians, princ.i.p.ally from the Potawatamies, Ottowas and Chippewas. To this, the Miamis and Delawares had strong objections; and a deputation of the latter was sent to the Prophet on the subject. He refused to see them himself, but Tec.u.mseh met them; and after a solemn conference, they returned to their tribe with increased apprehensions of the combination at Tippecanoe, which was now uniting warlike sports with the performance of religious duties.[A] The Delawares decided in council to arrest the progress of this rising power, but in vain. Strong in the moral force with which they were armed, the two brothers were not to be driven from their purpose of planting the banner of union, which they were now holding out to the tribes, upon the waters of the Wabash. The sacred office which the Prophet had impiously a.s.sumed, enabled him to sway many minds, and in doing so, he was effectively sustained by the personal presence, tact and sagacity of his brother. From his youth, Tec.u.mseh had been noted for the influence which he exercised over those by whom he was surrounded. Hence, when the chiefs of the Miamis and Delawares, who were disbelievers in the Prophet's holy character, set out to prevent his removal to the Wabash, Tec.u.mseh boldly met them, and turned them from their purpose. This was done at a moment when the number of the Prophet's followers was greatly reduced, as we gather from the statement of the agent, John Conner, who in the month of June, of this year, visited his settlement on the Wabash to reclaim some horses which had been stolen from the whites. At this time, the Prophet had not more than forty of his own tribe with him; and less than a hundred from others, princ.i.p.ally Potawatamies, Chippewas, Ottawas and Winebagoes.

The Prophet announced his intention of making a visit to governor Harrison, for the purpose of explaining his conduct, and procuring a supply of provisions for his followers. This, he insisted, could not be consistently withheld from him, as the white people had always encouraged him to preach the word of G.o.d to the Indians: and in this holy work he was now engaged.

[Footnote A: Governor Harrison's Correspondence with the War Department.]

Some time in the month of July, the governor received a speech from the Prophet, sent to Vincennes by a special messenger. It was cautious, artful and pacific in its character. It deprecated in strong terms the misrepresentations which had been circulated in regard to the ulterior objects of the Prophet and his brother as to the whites; and renewed the promise of an early visit. This visit was made in the month following, and was continued for two weeks, during which time he and the governor had frequent interviews. In these, the Prophet, with his characteristic plausibility, denied that his course was the result of British influence. His sole object, he alleged, was a benevolent one towards his red brethren; to reclaim them from the degrading vices to which they were addicted, and induce them to cultivate a spirit of peace and friends.h.i.+p, not only with the white people, but their kindred tribes. To this sacred office, he insisted, with much earnestness, he had been specially called by the Great Spirit. That he might the more successfully enforce the sincerity of his views upon the mind of the governor, he took occasion several times during the visit, to address the Indians who had accompanied him to Vincennes, and dwelt upon the great evils resulting to them from wars, and the use of ardent spirits.

It was apparent to the governor that the Prophet was a man of decided talents, of great tact, and admirably qualified to play successfully, the part he had a.s.sumed. In order to test the extent of his influence over his followers, the governor held conversations with them, and several times offered them whiskey, which they invariably refused.

Looking to that amelioration of the condition of the Indians, which had long engaged his attention, the governor began to hope that the Prophet's power over them might be turned to advantage; and that the cause of humanity would be benefited by sustaining rather than trying to weaken the influence of the preacher. This impression was much strengthened by the following speech which the Prophet delivered to him, before the close of the visit.

"Father:--It is three years since I first began with that system of religion which I now practice. The white people and some of the Indians were against me; but I had no other intention but to introduce among the Indians, those good principles of religion which the white people profess. I was spoken badly of by the white people, who reproached me with misleading the Indians; but I defy them to say that I did any thing amiss.

"Father, I was told that you intended to hang me. When I heard this, I intended to remember it, and tell my father, when I went to see him, and relate to him the truth.

"I heard, when I settled on the Wabash, that my father, the governor, had declared that all the land between Vincennes and fort Wayne, was the property of the Seventeen Fires. I also heard that you wanted to know, my father, whether I was G.o.d or man; and that you said if I was the former, I should not steal horses. I heard this from Mr. Wells, but I believed it originated with himself.

"The Great Spirit told me to tell the Indians that he had made them, and made the world--that he had placed them on it to do good, and not evil.

"I told all the red skins, that the way they were in was not good, and that they ought to abandon it.

"That we ought to consider ourselves as one man; but we ought to live agreeably to our several customs, the red people after their mode, and the white people after theirs; particularly, that they should not drink whiskey; that it was not made for them, but the white people, who alone knew how to use it; and that it is the cause of all the mischiefs which the Indians suffer; and that they must always follow the directions of the Great Spirit, and we must listen to him, as it was he that made us: determine to listen to nothing that is bad: do not take up the tomahawk, should it be offered by the British, or by the long knives: do not meddle with any thing that does not belong to you, but mind your own business, and cultivate the ground, that your women and your children may have enough to live on.

"I now inform you, that it is our intention to live in peace with our father and his people forever.

"My father, I have informed you what we mean to do, and I call the Great Spirit to witness the truth of my declaration. The religion which I have established for the last three years, has been attended to by the different tribes of Indians in this part of the world. Those Indians were once different people; they are now but one: they are all determined to practice what I have communicated to them, that has come immediately from the Great Spirit through me.

"Brother, I speak to you as a warrior. You are one. But let us lay aside this character, and attend to the care of our children, that they may live in comfort and peace. We desire that you will join us for the preservation of both red and white people. Formerly, when we lived in ignorance, we were foolish; but now, since we listen to the voice of the Great Spirit, we are happy.

"I have listened to what you have said to us. You have promised to a.s.sist us: I now request you, in behalf of all the red people, to use your exertions to prevent the sale of liquor to us. We are all well pleased to hear you say that you will endeavor to promote our happiness. We give you every a.s.surance that we will follow the dictates of the Great Spirit.

"We are all well pleased with the attention that you have showed us; also with the good intentions of our father, the President. If you give us a few articles, such as needles, flints, hoes, powder, &c., we will take the animals that afford us meat, with powder and ball."

Governor Harrison, if not deceived by the plausible pretences and apparently candid declarations of the Prophet, was left in doubt, whether he was really meditating hostile movements against the United States, or only laboring, with the energy of an enthusiast, in the good work of promoting the welfare of the Indians. Having received a supply of provisions, the Prophet and his followers, at the end of a fortnight, took leave of the governor and returned to their head quarters, on the banks of the Tippecanoe.

CHAPTER VI.

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

During the autumn of this year, 1808, nothing material occurred with the Prophet and his brother, calculated to throw light upon their conduct. The former continued his efforts to induce the Indians to forsake their vicious habits. The latter was occupied in visiting the neighboring tribes, and quietly strengthening his own and the Prophet's influence over them. Early in the succeeding year, Tec.u.mseh attended a council of Indians, at Sandusky, when he endeavored to prevail upon the Wyandots and Senecas to remove and join his establishment at Tippecanoe. Among other reasons presented in favor of this removal, he stated that the country on the Tippecanoe was better than that occupied by these tribes; that it was remote from the whites, and that in it they would have more game and be happier than where they now resided.

In this mission he appears not to have been successful. The Crane, an old chief of the Wyandot tribe, replied, that he feared he, Tec.u.mseh, was working for no good purpose at Tippecanoe; that they would wait a few years, and then, if they found their red brethren at that place contented and happy, they would probably join them.[A] In this visit to Sandusky, Tec.u.mseh was accompanied by captain Lewis, a Shawanoe chief of some note, who then engaged to go with him to the Creeks and Cherokees, on a mission which he was contemplating, and which was subsequently accomplished. Lewis, however, did not finally make the visit, but permitted Jim Blue Jacket to make the tour in his place.

[Footnote A: Anthony Shane.]

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

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

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

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

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

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

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

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

Fresh apprehensions were now felt for the safety of the frontiers. The Prophet, it appears, had gained over to his cause the Wyandot tribe, whose councils had always exerted a strong influence among the Indians.

To this tribe had been committed the preservation of the Great Belt, the symbol of union among the tribes in their late war with the United States; and also the original duplicate of the Greenville treaty of 1795. The Prophet sent a deputation to the Wyandots requesting permission to examine the provisions of that treaty, and artfully expressing his astonishment that they, who had ever directed the councils of the Indians, and who were alike renowned for their talents and bravery, should remain pa.s.sive, and see the lands of the red men usurped by a part of that race. The Wyandots, pleased with these flattering speeches, replied, that they had carefully preserved the former symbol of union among the tribes; but it had remained so long in their hands without being called for, they supposed it was forgotten.

They further replied, that weary of their present situation, they felt desirous of seeing all the tribes united in one great confederacy: that they would join such a union, and labor to arrest the encroachments of the whites upon their lands, and if possible recover those which had been unjustly taken from them. This reply of the Wyandots was exactly suited to the objects of the Prophet; and he lost no time in sending his heralds with it, in every direction. The Wyandots soon afterwards made a visit to Tippecanoe; and in pa.s.sing thither, had a conference with some of the Miami chiefs, to whom they showed the great belt, and charged them with having joined the whites in opposition to their red brethren. The Miamis at length concluded to join in a visit to the Prophet, and also invited the Weas to join with them.

About this time, the governor was informed by an aged Piankishaw, friendly to the United States, that the Prophet had actually formed a plan for destroying the citizens of Vincennes by a general ma.s.sacre; and that he boasted that he would walk in the footsteps of the great Pontiac. From another source the governor learned that there were probably three hundred Indians within thirty miles of the Prophet's quarters; and that although their proceedings were conducted with great secrecy, it had been discovered that they were determined to stop the United States' surveyors from running any lines west of the Wabash.

Other evidences of approaching hostilities were not wanting. The Prophet, and the Kickapoos who were at his village, refused to accept the salt which had been sent up to them as a part of their annuities, and after it had been put upon the sh.o.r.e, the carriers were not only required to replace it in their boat, but whilst doing so, were treated with rudeness, and ordered to take the salt back to Vincennes. They were Frenchmen, or in all probability they would have been treated still more harshly.[A]

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

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

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

Notwithstanding the Prophet appears in all these recent transactions, to be the prominent individual, it is certain that a greater one was behind the scene. In the junction of the Wyandots with the Prophet, may be seen the result of Tec.u.mseh's visit to that tribe, in the previous year, at Sandusky, an account of which has been already given. In regard to the salt annuity, the Prophet knew not what course to pursue, until he had consulted with his brother. Tec.u.mseh, burning the governor's letter, and the threat, that if he were present he should meet the same fate, were acts in keeping with his bold character, and well calculated to maintain his ascendancy among the Indians. While the Prophet was nominally the head of the new party, and undoubtedly exercised much influence by means of his supposed supernatural power, he was but an agent, controlled and directed by a master spirit, whose energy, address and ceaseless activity, were all directed to the accomplishment of the grand plan to which he had solemnly devoted his life.

The information which flowed in upon governor Harrison, from different quarters, relative to the movements of Tec.u.mseh and the Prophet, and the number of their followers, were such as to induce him to make the most active preparations to meet the impending storm. A meeting of the citizens of Vincennes was held on the subject, two companies of militia were called into active service, and the rest were directed to hold themselves in readiness for the field. Alarm-posts were established, and other measures adopted, especially for the preservation of Vincennes, which appeared to have been fixed upon as the first point of attack.

Toward the close of June, Winnemac, at the head of a deputation of Potawatamies, visited the governor at Vincennes, for the purpose of informing him of the decision of a council, held at the St. Joseph's of lake Michigan, which had been attended by all the tribes of that quarter, and by a delegation from the Delawares. This deputation was present for the purpose of dissuading the Indians from joining the Prophet. The duty appears to have been faithfully performed by them.

They protested in strong terms, against the schemes of the Prophet and his brother, and induced, it is believed, these tribes to give up all idea of joining them. Winnemac was directed to inform the governor, of the determination to which they had come, and also, to lay before him the plans of the Prophet. According to the information before the council, Detroit, St. Louis, fort Wayne, Chicago and Vincennes, were all to be surprised. Efforts were making to persuade the tribes residing on the Mississippi, to unite in the confederacy. It further appeared, that the followers of the Prophet, drawn as they were from all the tribes, embraced but few, if any of the peace chiefs, while not a few of the war chiefs, or the leaders of small parties, were enrolling themselves under his standard. Winnemac stated to the governor, that the Prophet had actually suggested to his young men, the expediency of murdering all the leading chiefs of the surrounding tribes, on the plea that their own hands would never be untied until this was done. They, he said, were the men who sold their lands, and invited the encroachments of the whites.

About the period of Winnemac's visit, an Indian belonging to the Iowa tribe, told general Harrison, that two years before, a British agent visited the Prophet, and delivered a message to him. The object was to induce the Prophet to persevere in uniting the tribes against the United States, but not to make any hostile movement, until the signal was given him by the British authorities. From this Iowa, and others of his tribe, the governor ascertained that the Prophet had been soliciting them and other tribes on the Mississippi to join the confederacy. To these the Prophet stated, in his plausible manner, that the Americans were ceaselessly and silently invading the Indians, until those who had suffered most, had resolved to be driven back no farther; and that it was the duty of the remote tribes upon whose lands the march of civilization had not yet pressed, to a.s.sist those who had already lost theirs, or in turn a corresponding calamity would follow upon them. This, the Prophet declared, he was directed by the Great Spirit of the Indians to tell them, adding, that this Great Spirit would utterly destroy them, if they ventured to doubt the words of his chosen Prophet.[A]

[Footnote A: General Harrison's official correspondence--Dawson's Historical Narrative.]

On the first of June, a Wyandot chief, called Leatherlips, paid the forfeit of his life on a charge of witchcraft. General Harrison entertained the opinion that his death was the result of the Prophet's command, and that the party who acted as executioners went directly from Tippecanoe, to the banks of the Scioto, where the tragedy was enacted. Leatherlips was found encamped upon that stream, twelve miles above Columbus. The six Wyandots who put him to death, were headed, it is supposed, by the chief Roundhead. An effort was made by some white men who were present to save the life of the accused, but without success. A council of two or three hours took place: the accusing party spoke with warmth and bitterness of feeling: Leatherlips was calm and dispa.s.sionate in his replies. The sentence of death, which had been previously pa.s.sed upon him, was reaffirmed. "The prisoner then walked slowly to his camp, partook of a dinner of jerked venison, washed and arrayed himself in his best apparel, and afterwards painted his face.

His dress was very rich--his hair gray, and his whole appearance graceful and commanding." When the hour for the execution had arrived, Leatherlips shook hands in silence with the spectators. "He then turned from his wigwam, and with a voice of surpa.s.sing strength and melody commenced the chant of the death song. He was followed closely by the Wyandot warriors, all timing with their slow and measured march, the music of his wild and melancholy dirge. The white men were likewise all silent followers in that strange procession. At the distance of seventy or eighty yards from the camp, they came to a shallow grave, which, unknown to the white men, had been previously prepared by the Indians.

Here the old man knelt down, and in an elevated but solemn tone of voice, addressed his prayer to the Great Spirit. As soon as he had finished, the captain of the Indians knelt beside him, and prayed in a similar manner. Their prayers of course were spoken in the Wyandot tongue. * * * * After a few moments delay, the prisoner again sank down upon his knees and prayed as he had done before. When he had ceased, he still continued in a kneeling position. All the rifles belonging to the party had been left at the wigwam. There was not a weapon of any kind to be seen at the place of execution, and the spectators were consequently unable to form any conjecture as to the mode of procedure, which the executioners had determined on, for the fulfilment of their purpose. Suddenly one of the warriors drew from beneath the skirts of his capote, a keen, bright tomahawk--walked rapidly up behind the chieftain--brandished the weapon on high, for a single moment, and then struck with his whole strength. The blow descended directly upon the crown of the head, and the victim immediately fell prostrate. After he had lain awhile in the agonies of death, the Indian captain directed the attention of the white men to the drops of sweat which were gathering upon his neck and face; remarked with much apparent exultation, that it was conclusive proof of the sufferer's guilt. Again the executioner advanced, and with the same weapon, inflicted two or three additional and heavy blows. As soon as life was entirely extinct, the body was hastily buried, with all its apparel and decorations; and the a.s.semblage dispersed."[A]

[Footnote A: Mr. Otway Curry, in the Hesperian for May, 1838.]

One of Mr. Heckewelder's correspondents, as quoted in his Historical Account of the Indian Nations, makes Tarhe, better known by the name of Crane, the leader of this party. This has been denied; and, the letter[A] of general Harrison on the subject, proves quite conclusively that this celebrated chief had nothing to do with the execution of Leatherlips. Mr. Heckewelder's correspondent concurs in the opinion that the original order for the death of this old man, was issued from the head quarters of the Prophet and his brother.