oratory is not derived from any one authority which might be exaggerated, or through the medium of professed translators, who might be disposed to manufacture these harangues, after a given model, into the European tongues; but that it operates upon all alike, and shines with the same character through every variety and accident of interpretation. The Indian orations have been rendered by illiterate persons sent among them to conciliate their favour; by prisoners male and female, who learnt the language during their captivity; by learned missionaries; by traders, who will not perhaps be suspected of romantic enthusiasm; by Dutchmen, Frenchmen, Englishmen, and Americans; and the result, in all cases, has been very similar. The doubts, therefore, which have been, and still continue to be, entertained as to Indian eloquence, are, to say the least of them, inconsiderate. The probability is, that they are injured rather than improved, by transmission into European languages. "I wish it was in my power,' says Mr. Hunter, speaking of Te-cum-seh, to do justice to the eloquence of this distinguished man; but it is utterly impossible. The richest colours, shaded with a master's pencil, would fall infinitely short of the glowing finish of the original. The occasion and subject were peculiarly adapted to call into action all the powers of genuine patriotism; and such language, such gestures, such feelings, and fulness of soul contending for utterance, were exhibited by this untutored native of the forest in the central wilds of America, as no audience, I am persuaded, either in ancient or modern times, ever before witnessed. His discourse made an impression on my mind, which I think, will last as long as I live.” *

The occasion on which this oration was delivered, was as follows; it appears from Mr. Hunter's account, that "some of the white people among the Osages were traders, and others were reputed to be runners from their great Father beyond the waters, to invite the Indians to take up the tomahawk against the settlers. They made many long talks, and distributed many valuable presents; but without being able to shake the resolution which the Osages had formed, to preserve peace with their Great Father, the president. Their determinations were, however, to undergo a more severe trial: Te-cum-seh now made his appearance among them.'

“He-addressed them in long, eloquent, and pathetic strains; and an assembly more numerous than had ever been witnessed on any former occasion, listened to him with an intensly agitated, though profoundly respectful, interest and attention. In fact so great was the effect produced by Te-cum-seh's eloquence, that the chief adjourned the council shortly after he had closed his harangue, nor did they finally come to a decision on the great question in debate for several days afterwards.' His proposals were, however, in the end rejected."

THE ORATION OF TE-CUM-SEH.

"Brothers,-We all belong to one family; we are all children of the Great Spirit; we walk in the same path; slake our thirst at the same spring; and now affairs of the greatest concern leads us to smoke the pipe around the same council fire!

Brothers,—We are friends; we must assist each other to bear our burdens. The blood of many of our fathers and brothers has run like water on the ground, to satisfy the avarice of the white men. We, ourselves, are

* Buchanan's Sketches, North American Indians, Introduction, p. 14.

Hunter's Memoirs, p. 48.

threatened with a great evil; nothing will pacify them but the destruction of all the red men.

"Brothers,-When the white men first set foot on our grounds, they were hungry; they had no place on which to spread their blankets, or to kindle their fires. They were feeble; they could do nothing for themselves. Our fathers commiserated their distress, and shared freely with them whatever the Great Spirit had given his red children. They gave them food when hungry, medicine when sick, spread skins for them to sleep on, and gave them grounds, that they might hunt and raise corn. Brothers, the white men are like poisonous serpents; when chilled, they are feeble and harmless; but invigorate them with warmth, and they sting their benefactors to death. "The white people came among us feeble; and now we have made them strong they wish to kill us, or drive us back, as they would wolves and panthers.

66

Brothers,-The white men are not friends to the Indians; at first, they only asked for land sufficient for a wigwam, now nothing will satisfy them but the whole of our hunting grounds, from the rising to the setting sun.

"Brothers,―The white men want more than our hunting grounds; they wish to kill our warriors; they would even kill our old men, women, and little ones.

"Brothers,-Many winters ago, there was no land; the sun did not rise and set all was darkness. The Great Spirit made all things. He gave the white men a home beyond the great waters. He supplied these grounds with game, and gave them to his red children; he gave them strength and courage to defend them.

"Brothers,-My people wish for peace; the red men all wish for peace; but where the white people are, there is no peace for them, except it is on the bosom of our mother.

cr

Brothers,-The white men despise and cheat the Indians; they abuse and insult them; they do not think the red men sufficiently good to live.

"The red men have borne many and great injuries; they ought to suffer them no longer. My people will not; they are determined on vengeance; they have taken up the tomahawk; they will make it fat with blood; they will drink the blood of the white people.

"Brothers, My people are brave and numerous; but the white people are too strong for them alone. I wish you to take up the tomahawk with them. If we all unite, we will cause the rivers to stain the great waters with their blood.

"Brothers,-If you do not unite with us, they will first destroy us, and then you will fall an easy prey to them. They have destroyed many nations of red men because they were not friends to each other.

66

'Brothers,―The white people send runners among us; they wish to make us enemies, that they may sweep over and desolate our hunting grounds, like devastating winds, or rushing waters.

Brothers,-Our Great Father, over the great waters, is angry with the white people, our enemies. He will send his brave warriors against them: he will send us rifles, and whatever else we want-he is our friend, and we are his children.

"Brothers,-Who are the white people that we should fear them? They cannot run fast and are good marks to shoot at; they are only men; our fathers have killed many of them; we are not squaws, and we will stain the earth red with their blood.

66

Brothers,-The Great Spirit is angry with our enemies; he speaks in

thunder, and the earth swallows up villages, and drinks up the Mississippi. The great waters will cover the lowlands; their corn cannot grow; and the Great Spirit will sweep those who escape to the hills from the earth with his breath.

'Brothers,-We must be united, we must smoke the same pipe; we must fight each others battles; and more than all, we must love the Great Spirit; he is for us; he will destroy our enemies, and make all his red children happy."

In Jefferson's notes on the state of Virginia, we find a speech reported to have been made by Logan, a Mingo chief to Lord Dunmore when governor of the State of Virginia. The circumstances under which it was made were the following:

"In the spring of the year 1774, a robbery was committed by some Indians on certain land adventurers on the river Ohio. The whites in that quarter, according to their custom, undertook to punish this outrage in a summary way. Captain Michael Cresap, and a certain Daniel Greathouse, leading on these parties, surprised at different times travelling and hunting parties of the Indians having their women and children with them, and murdered many. Among these were, unfortunately, the family of Logan; a chief celebrated in peace and war, and long distinguished as the friend of the whites. This unworthy return provoked his vengeance. He accordingly signalised himself in the war which ensued. In the autumn of the same year a decisive battle was fought at the mouth of the great Kanhaway, between the collected forces of the Shawanese, Mingoes, and Delawares, and a detachment of the Virginia militia. The Indians were defeated, and sued

for peace.

"Logan, however, disdained to be seen among the suppliants. But lest the sincerity of a treaty should be disturbed, from which so distinguished a chief absented himself, he sent the following speech to be delivered to Lord Dunmore.

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"I appeal to any white man to say, if ever he entered Logan's cabin hungry, and he gave him not meat; if ever he came cold and naked, and he clothed him not. During the course of the last long and bloody war, Logan remained idle in his cabin, an advocate for peace. Such was my love for the whites, that my countrymen pointed as they passed and said, "Logan is the friend of the white men.' I had even thought to have lived with you but for the injuries of one man. Colonel Cresap, the last spring, in cold blood and unprovoked murdered all the relations of Logan, not even sparing my women and children. There runs not a drop of my blood in the veins of any living creature.

"This called on me for revenge, I have sought it; I have killed many. I have glutted my vengeance: for my country I rejoice at the beams of

peace.

"But do not harbour a thought that mine is the joy of fear; Logan never felt fear. He will not turn on his heel to save his life. Who is there to mourn for Logan? Not one."

Who can blame Logan the Mingoe warrior for his deeds when the provocation he received is taken into consideration? "Not one!"

Of the Political state and Institutions of the American Indians.

Among savage nations there is generally a degree of individual independence which is highly unfavourable to the establishment and consolidation

of regular government. Men accustomed to victory and the use of arms, and inured to danger and fatigue, are not likely to submit to those restraints of law and jurisprudence which exist in civilized communities. The will of the savage is, in most cases, the only law which he acknowledges or submits to. It is only when the tribe to which he belongs is menaced by some foreign foe that he submits to follow a leader to the field and to be controuled by his mandates. Even then, his actions are not constrained, but voluntary. His natural ardour, and warlike disposition, hurry him on to battle more than any compulsory edict issued by the council of his nation. But in a season of peace he is his own master. Scarcely any rule except that of custom does he deign to follow; hence his actions spring spontaneously from the impulses of his own mind.

În considering the political institutions of any people, our first enquiry should relate to their mode of subsistence. According as that varies," to use the language of Robertson, "their laws and policy must be different. The institutions suited to the ideas and exigencies of tribes which subsist chiefly by fishing or hunting, and which have as yet acquired but an imperfect conception of any species of property, will be much more simple than those which must take place when the earth is cultivated with regular industry, and a right of property, not only in its productions but in the soil itself, is completely ascertained.

The American nations live chiefly by hunting, fishing, and the spontaneous products of their bountiful soil. Agriculture is but little practised amongst them. A large tract of territory, therefore, is requisite for the support of a tribe. "The chase," observes Robertson, 66 even where prey is abundant, and the dexterity of the hunter much improved, affords but an uncertain maintenance; and at some seasons it must be suspended altogether. If a savage trusts to his bow alone for food, he and his family will be often reduced to extreme distress. Hardly any region of the earth furnishes man spontaneously with what his wants require. In the mildest climates and most fertile soils, his own industry and fore-sight must be exerted in some degree to secure a regular supply of food. Their experience of this surmounts the abhorence of labour natural to savage nations, and compels them to have recourse to culture as subsidiary to hunting. In particular situations, some small tribes may subsist by fishing, independent of any production of the earth raised by their own industry. But throughout all America we scarcely meet with any nation of hunters which does not practice some species of cultivation."

This is the condition of most of the American tribes at the present time. Their agriculture, however, is neither extensive nor laborious. Among some tribes as the Oneidas and Senecas, agriculture prevails more than among others. This is to be attributed to the benevolent efforts of the Quakers, which shall be described in a subsequent part of this work. The Indians in the interior of America, who are less exposed to the influence of the whites, subsist chiefly by hunting and fishing. Agriculture is only accounted subsidiary to these. It is adopted as a resource against famine, and to supply the deficiency of game. It is not pursued as the chief mode of obtaining subsistence, and as a consequence has not risen to that state of perfection among the Indians, as among civilized nations. Hunting and fishing may be said to be the staple business of life among the more primitive tribes in North America. The character, therefore, of their political institutions, may be deduced from their peculiar mode of obtaining subsistence. Robertson, in treating this subject has expressed himself with such clear

ness, and reasoned upon facts with such accuracy, that it would be impossible for us to do better than to quote his remarks.

He observes, "They were divided into small independent communities. While hunting is the chief source of subsistence, a vast extent of territory is requisite for supporting a small number of people. In proportion as men multiply and unite, the wild animals, on which they depend for food, diminish, or fly at a greater distance from the haunts of their enemy. The increase of a society in this state is limited by its own nature, and the members of it must either disperse, like the game which they pursue, or fall upon some better method of procuring food, than by hunting. Beasts of prey are by nature solitary and unsocial; they go not forth to the chase in herds, but delight in those recesses of the forest where they can roam and destroy undisturbed. A nation of hunters resembles them both in occupation and in genius. They cannot form into large communities, because it would be impossible to find subsistence; and they must drive to a distance every rival who may encroach on those domains which they consider as their own. This was the state of all the American tribes: the numbers in each were inconsiderable, though scattered over countries of great extent; they were far removed from one another, and engaged in perpetual hostilities or rivalship. In America, the word nation is not of the same import as in other parts of the globe. It is applied to small societies, not exceeding perhaps, two or three hundred persons, but occupying provinces greater than some kingdoms in Europe. The country of Guiana, though of larger extent than the kingdom of France, and divided among a greater number of nations, did not contain above twenty-five thousand inhabitants. * In the provinces which border on the Orinoco, one may travel several hundred miles in different directions, without finding a single hut, or observing the foot steps of a human creature.t In North America, where the climate is more vigorous, and the soil less fertile, the desolation is still greater. There, journeys of some hundred leagues have been made through uninhabited plains and forests. As long as hunting continues to be the chief employment of man to which he trusts for subsistence, he can hardly be said to have occupied the earth.

"Nations which depend upon hunting are, in a great measure, strangers to the idea of property. As the animals on which the hunter feeds are not bred under his inspection, nor nourished by his care, he can claim no right to them, while they run wild in the forest. Where game is so plentiful that it may be catched"-[caught] "with little trouble, men never dream of appropriating what is of small value, or of easy acquisition. Where it is so rare, that the labour or danger of the chase requires the united efforts of a tribe, or village, what is killed is a common stock, belonging equally to all, who, by their skill or their courage, have contributed to the success of the excursion. The forest, or hunting grounds are deemed the property of the tribe, from which it has a title to exclude every rival nation. But no individual arrogates a right to any district of these, in preference to his fellow-citizens. They belong alike to all; and thither, as to a general and undivided store, all repair in quest of sustenance. The same principle by which they regulate their chief occupation, extends to that which is subordinate. Even agriculture has not introduced among them a complete idea of property. As the men hunt, the women labour together; and after they have shared the toils of the seed time, they enjoy the harvest in common.§ Voyages de Marchais, iv. 353. Gumilla, ii. 101. M. Fabry, quoted by Buffon, iii. 488. § Dr. Fergusson's Essay, 125.