—The Prophet as an Indian Priest and Tecumseh as a political organizer—The episode of the eclipse of 1806—Tecumseh's personal appearance described.

The confederacy of Tecumseh was established upon a priesthood. Let us regard the priest. He was a character remarkable enough to invite the attention of all the leading men of that day, including Jefferson. He was subtle and crafty enough to delude Harrison into the belief that he might be a friend instead of a foe.

The account related by Simon Kenton, and vouched for by John Johnston and Anthony Shane, is that Tecumseh, Laulewasikaw, the Prophet, and a third brother, Kumskaukau, were triplets; that Tecumseh was the youngest or last born of the three; that "this event so extraordinary among the Indian tribes, with whom a double birth is quite uncommon, struck the mind of the people as supernatural, and marked him and his brothers with the prestige of future greatness—that the Great Spirit would direct them to the achievement of something great." The date of this extraordinary event is given by most authors as 1768, making Tecumseh and the Prophet some five years the seniors of General Harrison. "They were born in a cabin or hut, constructed of round saplings chinked with sticks and clay, near the mouth of Stillwater, on the upper part of its junction with the Great Miami, then a pleasant plateau of land, with a field of corn not subject to overflow."

Of the early life of the Prophet not much is known. "According to one account he was noted in his earlier years for stupidity and intoxication; but one day, while lighting his pipe in his cabin, he fell back apparently lifeless and remained in that condition until his friends had assembled for the funeral, when he revived from his trance, quieted their alarm, and announced that he had been conducted to the spirit world." As an orator, he is said to have been even more powerful than Tecumseh himself, and his great influence in after years among the various tribes would seem to bear that statement out. However, he was boastful, arrogant, at times cruel, and never enjoyed the reputation for honesty and integrity that his more distinguished brother did. In personal appearance he was not prepossessing. He had lost one eye, "which defect he concealed by wearing a dark veil or handkerchief over the disfigured organ." It has been related that he was dominated to some extent by his wife, who was regarded by the squaws at the Prophet's Town as a queen.

Whole nations are at times moved with a sort of religious fervor or frenzy which extends to all ranks and stations. During these periods strange mental phenomena are at times apparent, great social and political movements are inaugurated, and the whole complexion of affairs seems to undergo a rapid and sometimes radical change. Such a movement occurred among the Indian tribes of Ohio and those along the Wabash about the beginning of the year 1806. At this time a part of the scattered and broken remnants of the Shawnee tribe had been gathered together under the Prophet and Tecumseh at Greenville, Ohio. In November of the year before the Prophet had "assembled a considerable number of Shawnees, Wyandots, Ottawas and Senecas, at Wapakoneta, on the Auglaize river, when he unfolded to them the new character with which he was clothed, and made his first public effort in that career of religious imposition, which in a few years was felt by the remote tribes of the upper lakes, and on the broad plains which stretched beyond the Mississippi." The appearance of the Prophet was not only highly dramatic but extremely well-timed. The savage mind was filled with gloomy forebodings. The ravages of "fire-water," the intermixture of the races, the trespassing of the white settlers on the Indian domain, and the rapid disappearance of many of the old hunting grounds, all betokened a sad destiny for the red man. Naturally superstitious, he was prepared for the advent of some divine agency to help him in his distress. No one understood this better than the Prophet. He may have been the dupe of his own imposture, but impostors are generally formidable. He was no longer Laulewasikaw, but Tenskwatawa, "The Open Door." "He affected great sanctity; did not engage in the secular duties of war or hunting; was seldom in public; devoted most of his time to fasting, the interpretation of dreams, and offering sacrifices to spiritual powers; pretended to see into futurity and to foretell events, and announced himself to be the mouth-piece of God."

The first assemblage at Wapakoneta, was later followed by a series of pilgrimages to Greenville, which shortly spread alarm among the white settlers. Hundreds of savages flocked around the new seer from the rivers and lakes of the northwest and even from beyond the Mississippi. In May of 1807 great numbers passed and re-passed through Fort Wayne. In a letter of date August 20th, 1807, from William Wells, the United States Indian agent at the last named place, to Governor Harrison at Vincennes, Wells relates that the lake Indians from the vicinity of Mackinac are flocking to Greenville; that the Prophet is instilling the doctrine that in a few years the Great Spirit will destroy every white man in America, and that the inhabitants of Detroit are fortifying themselves against attack. To all these savage gatherings the Prophet preached the new propaganda. He denounced drunkenness, and said that he had gone up into the clouds and had seen the abode of the Devil; that there he saw all the drunkards and that flames of fire continually issued from their mouths, and that all who used liquor in this world would suffer eternal torment in the next; he advocated a return to pristine habits and customs, counseling the tribes "to throw away their flints and steels, and resort to their original mode of obtaining fire by percussion. He denounced the woolen stuffs as not equal to skins for clothing; he commended the use of the bow and arrow. As to inter-marriage between the races, all this was prohibited. The two races were distinct and must remain so. Neither could there be any separate or individual ownership of any of the Indian lands; these were the common heritage of all. The weak, aged and infirm were to be cherished and protected; parental authority was to be obeyed. In conclusion, he never failed to proclaim that the Great Spirit had gifted him with the divine power to 'cure all diseases and to arrest the hand of death, in sickness, or on the battlefield'."

The happening of these events soon attracted the attention of the British agents at Malden, just below Detroit, and on the Canadian side. McKee was there and Matthew Elliott. The old hatred of all things American still burned in their bosoms. "England and France," says Ridpath, "were now engaged in deadly war. The British authorities struck blow after blow against the trade between France and foreign nations; and Napoleon retaliated. The plan adopted by the two powers was, as already narrated, to blockade each others' ports, either with paper proclamations or with men-of-war. By such means the commerce of the United States was greatly injured. Great Britain next set up her peculiar claim of citizenship, that whosoever is born in England remains through life the subject of England. English cruisers were authorized to search American vessels for persons suspected of being British subjects, and those who were taken were impressed as seamen in the English navy. On the twenty-second of June, 1807, the frigate Chesapeake was hailed near Fortress Monroe by a British man-of-war called the Leopard. British officers came on board and demanded to search the vessel for deserters. The demand was refused and the ship cleared for action. But before the guns could be charged the Leopard poured in a destructive fire, and compelled a surrender. Four men were taken from the captured ship, three of whom proved to be American citizens. Great Britain disavowed this outrage and promised reparation; but the promise was never fulfilled."

In the event of a renewal of hostilities between the United States and Great Britain, it would evidently be the mission of McKee and Elliott to brighten the bond of friendship between the Indian tribes and the king; re-establish, so far as possible, the old savage confederacy, and use it both as a barrier against any attempted invasion of Canada, and as a weapon of offense against the western states and settlements. The Shawnees were wholly in the interest of the British. The Potawatomi, Ottawas and Chippewas who resided in the neighborhood of Detroit were, as Harrison says, "the most perfidious of their race," and Wells reported to Harrison, that in case of war, the Indian tribes would be against the United States. In a letter of July eleventh, 1807, Harrison wrote to the Department of War that a respectable trader from Detroit had informed him "that McKee, the British Indian agent, was lately seen to pass up the Miami of the Lake to Greenville where the Prophet resided, and where there has been a considerable collection of Indians for many weeks." The frontiers were generally alarmed, and in September the Governor dispatched the interpreter, John Conner, with a talk to the Shawnees requiring the immediate removal of the "impostor" from the territory, and the dispersion of the warriors he had collected about him. "The British," he writes, "could not have adopted a better plan to effect their purpose of alienating from our government the affections of the Indians than employing this vile instrument. It manifests at once their inveterate rancour against us and their perfect acquaintance with the Indian character."

But to return to the Prophet. His fame, bruited far and wide, soon aroused the jealousy of many of the neighboring chiefs and medicine men. They saw their power dwindling away and their authority diminishing. They took steps to check the advancing tide of fanaticism, but were at once adroitly met by the introduction of an inquisition into witchcraft, which had been almost universally believed in by the tribes, but against which the Prophet now hurled the most direful anathemas. He declared that anyone who dealt in magic or "medicine juggleries" should never taste of future happiness, and must be instantly put to death. His deluded and awe-struck followers promptly began a systematic searching out and persecution of "witches," and all under his personal direction. The finger of the seer often pointed at a prominent warrior or chieftain, or some member of their household. The Prophet's mere denunciation was proof enough. The victim went to the torture of death by fire, or some other fate equally revolting. Among the Delawares, especially, the most shocking cruelty ensued, and finally these things came to the ears of the Governor at Vincennes. He immediately sent a "speech" by special messenger to the headmen and chiefs of the Delaware tribe beseeching them to cast aside all fallacious doctrines, to denounce the Prophet and to drive him out of their midst. In the course of this "speech" he said: "Demand of him some proof at least, of his being the messenger of the Deity. If God has really employed him, He has doubtless authorized him to perform miracles that he may be known and received as a prophet. If he is really a prophet, ask of him to cause the sun to stand still, the moon to alter its course, the rivers to cease to flow, or the dead to rise from their graves."

The language of the Governor proved to be unfortunate. On June sixteen, 1806, there was a total eclipse of the sun in northern latitudes for a period of about five minutes, at about a half an hour before midday, and this event had long been heralded by the astronomers of that time, and had come to the ears of the Prophet through intercourse with some white friends. The crafty savage was not slow to act. He told his followers that on a certain fixed day, and at a time when the sun was at the height of its power, he would place the same under his feet, and cause darkness to come over the face of the earth. On the day announced, the Prophet stood among his fearful band, awaiting the hour. The day was wholly clear and without clouds, but at the appointed time the terrified savages saw a disc of blackness gradually pass over the face of the sun; the birds became agitated and flew to cover; the skulking dogs drew near their masters; almost absolute darkness fell on all about; the stars of heaven appeared in the zenith, and in the midst of it all, the Prophet exclaimed: "Did I not testify truly? Behold! Darkness has shrouded the sun!" The account of that day, faithfully set forth by J. Fennimore Cooper, then a youth, is filled with strange relations of the unnatural appearance of all earthly things; of the sudden awe and fear that came into the minds of all; how women stood near their husbands in silence and children clung to their mothers in terror, and if these were the emotions experienced in a civilized community, made fully aware of the coming event, what must have been the impression produced on the superstitious mind of the savage, wholly unenlightened in the ways of science? From that day, the power of the savage Prophet was secure until the spell of his magic was forever broken by Harrison's soldiers at Tippecanoe.

It is not certain at what precise period in his career, whether in 1806 or 1807, or later, the Prophet was tempted by British gold and British overtures. President Jefferson once wrote to John Adams as follows: "I thought there was little danger in his making proselytes from the habits and comforts they had learned from the whites, to the hardships and privations of savagism, and no great harm if he did. But his followers increased until the British thought him worth corrupting, and found him corruptible." Neither is it certain at what precise period Tecumseh put his brother-priest behind him and assumed the lead. That he had cunningly pretended to have great respect and reverence while the Prophet was practicing on the superstition of the tribes; that he took no steps to stop the inquisitions which were destroying the influence of the chiefs and medicine men; that he stood ready at the opportune moment to push the brother-priest into the back-ground and form a confederacy with himself as the recognized head, will not now admit of controversy.

In 1806 Tecumseh was about thirty-eight years of age, a finished athlete, a renowned hunter, and of great reputation as a bold and fearless orator. Probably no red man ever born had a better knowledge of the various treaties that had been consummated between the races. "For all those qualities which elevate man far above his race; for talent, tact, skill, bravery as a warrior; for high-minded, honorable and chivalrous bearing as a man; in fine, for all those elements of greatness which place him a long way above his fellows in savage life, the name and fame of Tecumseh will go down to posterity in the west, as one of the most celebrated of the aborigines of this continent." This is the estimate of Judge Law, of Vincennes.

In his youth he had been under the tutelage of his elder brother, Cheeseekau, who taught him "a love for the truth, a contempt of everything mean and sordid, and the practice of those cardinal Indian virtues, courage in battle and fortitude in suffering." In one of the early Shawnee raids along the Ohio he had witnessed the burning of a white man at the stake; the scene was so horrifying to him that he made his associates promise never to torture another person. The spoils of the hunt he divided with the aged and unfortunate. At the time of the Prophet's rise he had already matched his prowess in battle against such men as Simon Kenton and his associates and had proven both his skill as a tactician and his courage as a fighter.

An illustration of Tecumseh's chivalry toward his foes, is pleasingly set forth in Smith's Historical Sketches of Old Vincennes; "Early in the year 1811, Governor Harrison, with a view to ascertaining the cause of the dissatisfaction of the Prophet, and, if possible, pacify him, deputed one of his most sagacious and trusty advisers with a competent interpreter to hold a council with him and his chiefs, including his brother warrior chief, Tecumseh. It is learned from history that these gentlemen arrived at the village one evening and were received in an apparently friendly manner by the Prophet and assigned a tent for the night with an appointment for a council the next morning. It is said the Prophet's wife was considered a queen among the Indian women, as well as by her husband. Before retiring for the night the interpreter observed an unusual stir among the squaws, and motions made toward their tent, and caught menacing glances and gestures toward them, and so told the ambassador, but he made light of the matter and the interpreter's suspicions that treachery was intended, and when night came on he was soon asleep in peace and quiet. But not so with the vigilant interpreter, who kept awake and had his guns near at hand. About midnight a tap was heard at the door and his name, in the Shawnee language, was called. He found Tecumseh at the door. He had called to warn him of impending assassination by the queen and squaws, who had held a council and determined on their death in spite of the protests of himself and others who told them it would be base treachery to kill messengers of peace who were their visitors. He told the visitors to rise and go with him. They went silently through the village and down into a wooded ravine near the river, where a noise was made as if to call wild turkeys, sounds well recognized by all hunters in early days; an answer was returned, and soon two men appeared with the ambassador's horses, which they speedily mounted and rode swiftly away, accompanied by two guides furnished by Tecumseh, and were soon well on their return trip to Vincennes."

No true portrait of this celebrated Indian is in existence. The following graphic description of him, however, is given by Stanley Hatch, who had a personal acquaintance with him in times of peace: "The general appearance of this remarkable man was uncommonly fine. His height was about five feet nine inches, judging him by my own height when standing close to him, and corroborated by the late Col. John Johnston, for many years Indian agent at Piqua. His face oval rather than angular; his nose handsome and straight; his mouth beautifully formed, like that of Napoleon I, as represented in his portraits; his eyes clear, transparent hazel, with a mild, pleasant expression when in repose, or in conversation; but when excited in his orations or by the enthusiasm of a conflict, or when in anger, they appeared like balls of fire; his teeth beautifully white, and his complexion more of a light brown or tan than red; his whole tribe as well as their kindred the Ottawas, had light complexions; his arms and hands were finely formed; his limbs straight; he always stood very erect and walked with a brisk, elastic, vigorous step; invariably dressed in Indian tanned buckskin; a perfectly well fitting hunting frock descending to the knee, and over his under clothes of the same material; the usual cape and finish of yellow fringe about the neck; cape, edges of the front opening and bottom of the frock; a belt of the same material in which were his side arms (an elegant silver-mounted tomahawk and a knife in a strong leather case); short pantaloons connected with neatly fitting leggings and moccasins, with a mantle of the same material thrown over his left shoulder, used as a blanket in camp and as a protection in storms. Such was his dress when I last saw him, on the seventeenth of August, 1812, on the streets of Detroit; mutually exchanging tokens of recognition with former acquaintances in years of peace, and passing on, he, to see that his Indians had all crossed to Malden, as commanded, and to counsel with his white allies in regard to the next movement of the now really commenced War of 1812. He was then in the prime of life, and presented in his appearance and noble bearing one of the finest looking men I have ever seen."

The striking circumstances of his birth, the ascendency of his brother, the Prophet, his burning hatred of the white race; his skill as a hunter and valor as a warrior; above all his wonderful eloquence and thorough knowledge of all the Indian treaties of the past, gave Tecumseh an influence and authority among the tribes far beyond that of any of the braves or sachems of that day. If at the first his imagination had not dared to scale the heights of power, he later boldly threw aside all disguise, and by his powerful advocacy of a communistic ownership of all the Indian lands by the tribes in common, he aimed both a blow at the ancient authority claimed by the Indian chieftains, and at the validity of every treaty ever negotiated between the two races of men. The sum and substance of Tecumseh's doctrine is thus succinctly stated by Judge Law: "That the Great Spirit had given the Indians all their lands in common to be held by them as such and not by the various tribes who had settled on portions of it—claiming it as their own. That they were squatters having no 'pre-emption right,' but holding even that on which they lived as mere 'tenants in common' with all the other tribes. That this mere possession gave them no title to convey the land without the consent of all. That no single tribe had the right to sell, that the power to sell was not vested in their chiefs, but must be the act of the warriors in council assembled of all the tribes, as the land belonged to all—no portion of it to any single tribe."

If these tenets were to hold, it was clear that any authority claimed by the chiefs to represent their respective tribes in the sale or barter of any of the Indian domain was without foundation; that any treaty not negotiated and ratified by a common council of all the warriors of all the tribes, was null and void; that Wayne's Treaty of 1795 was nullum pactum; that the claim of the white settlers to any of the lands north of the Ohio was without force, and that they were trespassers and mere licensees from the beginning. The doctrine thus enunciated was not entirely new. Joseph Brant had claimed that the land was the common property of the tribes, but he had never declared that the sanction of all the warriors was necessary to a conveyance. But the plausible eloquence of Tecumseh, coming at a time when the star of the red man was setting; when every passing day witnessed the encroachment of the white settlers, gave a new ray of hope to the fainting tribes. The warriors, carried away by the dreams and incantations of the Prophet, and sustained by the burning words of a new leader, who promised them a restoration of their former glory, cast aside with contempt all the articles and solemn agreements of the past, and were ready to take up the tomahawk in patriotic defense of their lands and homes. Thus did Tecumseh look forward to the establishment of "a great and permanent confederation—an empire of red men, of which he should be the leader and emperor."