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enabled them to manufacture these goods actually belonged to the Shawaneese. But these things will soon have an end. The Master of Life is about to restore to the Shawaneese both their knowledge and their rights, and he will trample the Long-Knives under his feet.”

This speaker was supposed to be in the British ipterest, and to have been sent to Fort Wayne for the purpose of preventing a negotiation expected to be there settled. The probability is, that he derived his ideas of Shawanee dignity from the preaching of Elskwatawa. But the latter had more good sense than personally to continue the same strain, after having secured about one hundred followers by the use of it. It was then abandoned, and other inducemente and arguments brought forward, of a wider application. Some of the Shawanees grew cool and deserted him, but he still persevered. His brother was indefatigable in his cooperation; other agents and instruments were set to work; and stragglers of various tribes soon flocked to his quarters at Greenville from every direction.

The minutiæ of this proselyting or electioneering system are so well developed in the faithful and simple narrative of Tanner, as to justify extracting his account at length. It cannot fail to give a much clearer idea of the mode of operation,

than any expo sition whatever in general terms. The locality, it will be observed, is a quite remote one :

" It was while I was living here at Great Wood River, that news came of a great man among the Shawaneese, who had been favored by a revelation of the mind and will of the Great Spirit. I was hunting in the prairie, at a great distance from my lodge, when I saw a stranger approaching; at first I was apprehensive of an enemy, but, as he drew nearer, his dress showed him to be an Ojibbeway (Chippeway :) but when he came up, there was something very strange and peculiar in his manner. He signified to me that I must go home, but gave no explanation of

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the cause. He refused to look at me, or enter into any kind of conversation. I thought he must be crazy, but nevertheless accompanied him to my lodge. When we had smoked, he remained a long time silent, but at last began to iell me he had come with a miessage from the prophet of the Shawneese. “ Henceforth,” said he, “the fire must never be suffered to go out in your lodge. Summer and winter, day and night, in the storm, or when it is calm, you must remember that the life in your body, and the fire in your lodge, are the same, and of the same date. If you suffer your fire to be extinguished, at that moment your life will be at its end. You must not suffer a dog to live. You must never strike either a man, a woman, a child, or a dog. The prophet himself is coming to shake hands with you ; but I have come before, that you may know what is the will of the Great Spirit, communicated to us by him, and to inform you that the preservation of your life, for a single moment, depends on your entire obedience. From this time forward, we are neither to be drunk, to steal, to lie, or to go against our enemies. While we yield an entire obedience to these commands of the Great Spirit, the Sioux, even if they come to our country, will not be able to see us; we shall be protected and made happy." I listened to all he had to say, but told him, in answer, that I could not believe we should all die, in case our fire went out; in many instances, also, it would be difficult to avoid punishing our children ; our dogs were useful in aiding us to hunt and take animals, so that I could not believe the Great Spirit had any wish to take them from us. He continued talking to us until late at night; then he lay down to sleep in my lodge. I happened to wake first in the morning, and perceiving the fire had gone out, I called him to get up, and see how many of us were living, and how many dead. He was prepared for the ridicule I attempted to throw upon his doctrine, and told me that I had not yet shaken hands with the provhet. Pia wisit had been to prepare me for this important event, and to make me aware of the obligations and risks I should incur by entering into the engagement implied in taking in my hand the message of the prophet. I did not rest entirely easy in my unbelief. The Indians, generally, received the doctrine of this man with great humility and fear. Distress and anxiety were visible in every countenance. Many killed their dogs, and endeavor. ed to practice obedience to all the commands of this new preacher, who still remained among us. But, as was usual with me, in any emergency of this kind, I went to the traders, firmly believing, that if the Deity nad any cominunications to make to men, they would be given, in the first instance, to wbite men. The traders ridiculed and despised the idea of a new revelation of the Divine will, and the thought that it should be given to a poor Shawnee. Thus was I confirmed in my infidelity. Nevertheless, I did not openly avow my unbelief to the Indians, only I refused to kill my dogs, and showed no great degree of anxiety to comply with his other requirements. As long as I remained among the Indians, I made it my business to conform, as far as appeared consistent with my immediate convenience and comfort, with all their customs. Many of their ideas I have adopted ; but I always found among them opinions which s could not hold. The Ojibbeway whom I have men tioned, remained some time among the Indians in my neighborhood, and gained the attention of the principal men so effectually, that a time was appointed, and a lodge prepared, for the solemn and public espousing of the doctrines of the prophet. When the people, and I among them, were brought into the long lodge, prepared for this solemnity, we saw something carefully concealed under a blanket, in figure and dimensions bearing some resemblance to the form of a

This was accompanied by two young men, who, it was understood, attended constantly upon it, made its bed at night, as for a man, and slept near il But while we remained, no one went near it, or rais + ed the blanket which was spread over is unknown contents. Four strings of mouldy and discolored beans were all the remaining visible insignia of this important mission. After a long herangue, in which the prominent features of the new revelation were stated and urged upon the attention of all, the four strings of bears, which we were toll were made of the flesh itself of the prophet, were carried, with much solemnity, to each man in the lodge, and he was expected to take hold of each string at the top, and draw them gently through his hand. This was called shaking hands with the prophet, and was considered as solemnly engaging to obey his injunctions, and accept his mission as from the Supreme. All the Indians who touched the beans, had previously killed their dogs; they gave up their medicine-bags, (a charm,) and showed a disposition to comply with all that should be required of them.

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We had already been for some time assembled in considerable numbers; much agitation and terror had prevailed among us, and now famine began to be felt. The faces of men wore an aspect of unusual gloomi. ness; the active became indolent, and the spirits of the bravest seemed to be subdued. I started to hunt with my dogs, which I had constantly refused to kill, or suffer to be killed. By their assistance, I found and killed a bear. On returning bome, I said to some of the Indians, “ Has not the Great Spirit given us our dogs to aid us in procuring what is needful for the support of our life, and can you believe he wishes now to deprive us of their services ? The prophet, we are told, has forbid us to suffer our fire to be extinguished in our lodges, and when we travel or bunt, he will not allow us to use a flint and steel, and we are told he requires that no man should give fire to another. Can it please the Great Spirit that we should lie in our hunting-carnps without fire; or is it more agreeable to him that we should make fire by rubbing together two sticks, than with a flint and a piece of steel ?" But they would not listen to me, and the se

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nous enthusiasm which prevailed among them so far affected me, that I threw away my flint and steel, laid aside my medicine-bag, and, in many particulars, complied with the new doctrines; but I would not kill my dogs. I soon learned to kindle a fire by rubbing some dry cedar, which I was careful always to carry about me;

but the discontinuance of the use of flint and steel subjected many of the Indians to much inconvenience and suffering. The influence of the Shawnee prophet 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 affairs among them was somewhat changed by the influence of

But gradually the impression was obliterated; medicine-bags, Aints and steels were resumed, dogs were raised, and women and children were beaten as before."

The following passage occurs in a subsequent part of Tanner's volume, referring to a date about two years later than the one just quoted. The writer evidently had but little suspicion of a connection between the second impostor and the first, and we have as little doubt of it. The Prophet renewed his labors in another form, as fast as the former impression, to use Tanner's words, was obliterated.' The unpopular injunctions, only, were omitted in the second edition, while all the substantial ones, it will be observed, were retained :

“ In the spring of the year, after we had assembled at the trading-house at Pembinah, the chiefs built a great lodge, and called all the men together to receive some information concerning the newly revealed will of the Great Spirit. The messenger of this revelation, was Manito-o-geezhik, a man of no great fame, but well known to most of the Ojibbeways of that

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