The Invasion of Canada (5 page)

But there is one group of Americans whose ardour does not cool. In the oak and hickory forests of Ohio, in the cornfields along the Maumee and the Wabash, on the banks of the Au Glaize and on the Tippecanoe in Indiana Territory, there is a quickening of the blood, a stirring of old and painful memories of the defeat at Fallen Timbers and the surrender of hunting grounds at Greenville. The war fever, filtering through to the tribes of the Old Northwest, revives the dying hopes of the native Americans for a new conflict in which they will fight side by side with the British against the Long Knives. The Northwest has been at peace since General Anthony Wayne’s decisive victory in 1794. But the
Chesapeake
incident acts as a catalyst to animate the tribes and shatter the calm that has prevailed north of the Ohio for more than a decade.

Among the British, the incident produces two oddly contrary reactions. On the one hand it convinces them that America will continue to bluff rather than fight, a conclusion that will lead to calamitous results in 1812. On the other hand they are encouraged to strengthen their defences in Canada against possible invasion. This is Isaac Brock’s doing. “It is impossible to view the late hostile measures of the American government towards England, without considering a rupture between the two countries as probable to happen,” the young lieutenant-colonel writes, and as the crisis smoulders, he goes on to press for a better trained and expanded militia and for repairs to the
fortress of Quebec. He does not easily get his way, but from this time on the prospect of an American invasion is never far from that determined and agile mind. When and if the Americans come, Isaac Brock intends to be ready.

American-Indians Battles, 1790–1794

VINCENNES, INDIANA TERRITORY, August 17,1807. William Henry Harrison is delivering his gubernatorial message to the legislature.

“The blood rises to my cheek,” he cries, “when I reflect on the humiliating, the disgraceful scene, of the crew of an American ship of war mustered on its own deck by a British lieutenant for the purpose of selecting the innocent victims of their own tyranny!”

Harrison’s cheeks are sallow, but the blood must rise to them with fair frequency. It rises again as he contemplates the malefactions of British Indian agents, who he is convinced are goading the Indians to violence and murder on the frontier, “for who does not know that the tomahawk and scalping knife of the savage are always employed as instruments of British vengeance. At this moment, fellow citizens, as I sincerely believe, their agents are organizing a combination amongst the Indians within our limits, for the purpose of assassination and murder.…”

By British agents Harrison means certain members of the British Indian Department in Upper Canada, especially Thomas McKee, Simon Girty (the “White Indian”), and, worst of all, Matthew
Elliott, the Pennsylvania Irishman who defected to the British during the Revolutionary War and led Indian ambushes that wiped out American detachments. The American frontiersmen will not soon forget that Elliott and Girty watched while the Delaware slowly tortured and burned to death Colonel William Crawford, after wiping out most of his men. So great is the hatred of Elliott in Detroit, it is said, that he hesitates to cross the river from his palatial home in Amherstburg for fear of being tarred and feathered. He has been one of the key members of the British Indian Department; no white man has so much influence with the tribes, especially the Shawnee. At the moment he is under a cloud, dismissed for financial irregularities. Nonetheless he remains a force and will soon be back in the good graces of the British.

But the Governor of Indiana cannot get it into his head that it is not so much British conniving that has caused the Indians to rise up sporadically in defence of their lands as his own policies and those of his political superiors in Washington. Harrison is not a mean or wicked man. His sense of justice is outraged when white juries refuse to convict one of their own for killing a native. The Governor’s problem is that he wants to turn the Indians into farmers in order to deprive them of their hunting-grounds. That is official government policy, laid down by Thomas Jefferson, who is not a mean or wicked man either but who, in a private letter to Harrison outlining that policy, sounds very much like a hypocrite:

“Our system is to live in perpetual peace with the Indians, to cultivate an affectionate attachment from them by everything just and liberal which we can do for them within the bounds of reason.…”

So far so good, despite the qualification. But then:

“When they withdraw themselves to the culture of a small piece of land, they will perceive how useless to them are the extensive forests, and will be willing to pare them off … in exchange for necessaries for their farms and families. To promote this … we shall push our trading houses, and be glad to see the good and influential individuals among them in debt, because we observe that when these debts go beyond what the individuals can pay, they become willing to lop them off by a cession of lands.…”

To this machiavellian scheme Jefferson appends a chilling warning. Should any tribe refuse the proffered hand and take up the hatchet, he says, it will be driven across the Mississippi and the whole of its lands confiscated.

It all fits neatly with Harrison’s own ambitions, which include statehood for Indiana. To become a state the territory needs a population of at least sixty thousand, and there are fewer than half that number living in small settlements connected by trails cut through the jungle of the forest. To attract more people, Harrison requires the lure of cheap land. The Indians have the land. The Governor must secure it for the settlers, one way or another.

The blood rises to Harrison’s cheek once more when he recalls how he has been bested by that one-eyed savage known as the Shawnee Prophet. The Prophet has sprung from nowhere and in two years has become more notorious than any other Indian. He seems to have invented a new religion, one tenet of which is the heresy, to the whites, that all Indian lands are held in common and cannot be divided, sold, or bartered away. The ritual includes much mumbo-jumbo – shaking, jerking, and dancing about (derived perhaps from the white sect known as the Shakers, who have helped spark a religious revival on the frontier). It is not confined to any particular tribe – indeed, it has split some tribes-but appears to attract the younger braves who are acting in defiance of their elders. To Harrison, this so-called Prophet is an imposter and a fool who “speaks not the words of the Great Spirit but those of the devil and of the British agents.” Harrison sees British agents everywhere, in every wigwam, behind every bush, plotting and conniving.

Yet even Harrison must concede that the Prophet is not quite a fool, for on one memorable occasion he has fooled Harrison, who thought to discredit him by demanding that he produce a miracle.

“Who is this pretended prophet who dares to speak in the name of the Great Creator?” the Governor asked, in a message to the Delaware.

“Examine him.… Demand of him some proof … some miracles.… If he is really a prophet, ask him to cause the sun to stand still, the moon to alter its course, the rivers to cease to flow.… No longer be imposed on by the arts of an imposter.…”

To which the Prophet replied, blandly, that he would accept the challenge and cause the sun to darken. He even named the date and the time – 11:32 in the forenoon of June 16, 1806.

The story is told and retold. How the Prophet sent word to Indians for leagues around to assemble on June 16; how the day dawned clear; and how, an hour before the appointed time, the Prophet, gowned in flowing robes, stepped from his wigwam into the circle of onlookers and at exactly 11:32 pointed his finger at the sun.

Slowly the sky darkens; the dark shadow of the moon crosses the solar face; a murmur rises from the assembly. The Prophet waits, then calls out to the Great Spirit to remove his hand from the source of all light. The call is heeded. Pandemonium!

It is too much. Harrison, the soldier-scholar-statesman, outsmarted by an aborigine who managed to learn in advance the date of a solar eclipse! The long, moody features grow moodier. He will continue to call the Prophet a fool, but he knows that he is up against a force beyond his power to control. “This business must be stopped,” he tells the head men of the Shawnee. “I will no longer suffer it.” But he will have to suffer it, for the chiefs themselves cannot control the Prophet; he has put some of them in fear of their lives. When several of the older Delaware chiefs refused to go along with the new religion, the Prophet had them murdered. His messengers have carried his words to all tribes within a radius of six hundred miles, and the message is always the same: follow me; rid yourself of your old leaders; and (this is Harrison’s real concern) don’t give up the land.

The Prophet’s land policy collides with Harrison’s ambition. The tall slender governor with the sombre face and the brooding eyes is no frontier bumpkin or upstart party hack of limited vision. He looks like a scholar and is one. With his long nose and gaunt features he could, in different guise, be mistaken for a Roman priest or an Italian noble in a Renaissance painting. He is slightly out of place here in the wilderness, for he was reared in luxury on a Virginia plantation, trained in Greek and Latin, and has a passion for military history, whose lessons he hopes to absorb.

He has always been a little out of place. He might have made a good doctor, but his medical studies were cut short by a fall in the family fortunes. In the army, where young officers were drinking themselves into early graves, the temperate ensign buried himself in his books. He will not let himself be seen out of control, through drink or through any other vice, for he has the Harrison name to uphold: his father was one of the signers of the Declaration of Independence.

He was a good soldier – he might, someone once said, have been another Washington. He fought with the “mad general,” Anthony Wayne, at the Battle of Fallen Timbers, the epic victory over the Indians that won twenty-five thousand square miles of territory for the white men. Now, a soldier no more but with a soldier’s bearing and a soldier’s outlook, he is, at thirty-nine, a rising politician, living like an aristocrat in the backwoods in his vast brick mansion – the first in the
territory – on the outskirts of Vincennes. He calls it Grouseland; with its hand-carved mantels and doors, its four great chimneys, its thirteen rooms and its circular staircase, it has made him proud but property poor.

His problems are only beginning. He has heard from Billy Wells, the Indian commissioner and interpreter at Fort Wayne, that eighty Indians under the Prophet’s leadership have gathered at Greenville. Wells, an old frontiersman married to the sister of Little Turtle, the Miami chief, sends a messenger to Greenville to deal with the Prophet and ask him and his supporters to come to Fort Wayne for a parley. The answer is given, not by the Prophet but by his elder brother, a handsome war chief with flashing hazel eyes. It is astonishingly blunt:

“Go back 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
; and I will expect him in six days from this time.”

This is not the way Indians talk to white men. This is the way white men talk to Indians. For the first time an Indian has sent back a message that is stinging in its style and insulting in its content.

William Henry Harrison will hear from the Prophet’s brother again and again in the years to come, for he is one of the most extraordinary native North Americans of whom history has record.

His name is Tecumseh, and six years later in the second year of the war, he and Harrison will meet face to face in mortal combat.