The Winning of the West

by Theodore Roosevelt

  May 15th, 1780.

  [Signed]

  Robert Tyler Richard Connor

  Thomas Hughes Archibald McDonald

  Abraham Van Meter

  (and others to the number of 640).

  THE WAR IN THE NORTHWEST

  CHAPTER I

  THE MORAVIAN MASSACRE, 1779–1782

  AFTER THE Moravian Indians were led by their missionary pastors to the banks of the Muskingum they dwelt peacefully and unharmed for several years. In Lord Dunmore’s war special care was taken by the white leaders that these Quaker Indians should not be harmed; and their villages of Salem, Gnadenhutten, and Schönbrunn received no damage whatever. During the early years of the Revolutionary struggle they were not molested, but dwelt in peace and comfort in their roomy cabins of squared timbers, cleanly and quiet, industriously tilling the soil, abstaining from all strong drink, schooling their children, and keeping the Seventh Day as a day of rest. They sought to observe strict neutrality, harming neither the Americans nor the Indians, nor yet the allies of the latter, the British and French at Detroit. They hoped thereby to offend neither side, and to escape unhurt themselves. But this was wholly impossible. They occupied an utterly untenable position. Their villages lay mid-way between the white settlements southeast of the Ohio, and the towns of the Indians round Sandusky, the bitterest foes of the Americans, and those most completely under British influence. They were on the trail that the war-parties followed whether they struck at Kentucky or at the valleys of the Alleghany and Monongahela. Consequently the Sandusky Indians used the Moravian villages as half-way houses, at which to halt and refresh themselves whether starting on a foray or returning with scalps and plunder.

  By the time the war had lasted four or five years both the wild or heathen Indians and the backwoodsmen had become fearfully exasperated with the unlucky Moravians. The Sandusky Indians were largely Wyandots, Shawnees, and Delawares, the latter being fellow-tribesmen of the Christian Indians; and so they regarded the Moravians as traitors to the cause of their kinsfolk, because they would not take up the hatchet against the whites. As they could not goad them into declaring war, they took malicious pleasure in trying to embroil them against their will, and on returning from raids against the settlements often passed through their towns solely to cast suspicion on them and to draw down the wrath of the backwoodsmen on their heads. The British at Detroit feared lest the Americans might use the Moravian villages as a basis from which to attack the lake posts; they also coveted their men as allies; and so the baser among their officers urged the Sandusky tribes to break up the villages and drive off the missionaries. The other Indian tribes likewise regarded them with angry contempt and hostility; the Iroquois once sent word to the Chippewas and Ottawas that they gave them the Christian Indians “to make broth of.”

  The Americans became even more exasperated. The war parties that plundered and destroyed their homes, killing their wives, children, and friends with torments too appalling to mention, got shelter and refreshment from the Moravians,1—who, indeed, dared not refuse it. The backwoodsmen, roused to a mad frenzy of rage by the awful nature of their wrongs, saw that the Moravians rendered valuable help to their cruel and inveterate foes, and refused to see that the help was given with the utmost reluctance. Moreover, some of the young Christian Indians backslid, and joined their savage brethren, accompanying them on their war parties and ravaging with as much cruelty as any of their number.2 Soon the frontiersmen began to clamor for the destruction of the Moravian towns; yet for a little while they were restrained by the Continental officers of the few border forts, who always treated these harmless Indians with the utmost kindness.

  On either side were foes, who grew less governable day by day, and the fate of the hapless and peaceful Moravians, if they continued to dwell on the Muskingum, was absolutely inevitable. With blind fatuity their leaders, the missionaries, refused to see the impending doom; and the poor, simple Indians clung to their homes till destroyed. The American commander at Pittsburg, Col. Gibson, endeavored to get them to come into the American lines, where he would have the power, as he already had the wish, to protect them; he pointed out that where they were they served in some sort as a shield to the wild Indians, whom he had to spare so as not to harm the Moravians.3 The Half King of the Wyandots, from the other side, likewise tried to persuade them to abandon their dangerous position, and to come well within the Indian and British lines, saying: “Two mighty and angry gods stand opposite to each other with their mouths wide open, and you are between them, and are in danger of being crushed by one or the other, or by both.”4 But in spite of these warnings, and heedless of the safety that would have followed the adoption of either course, the Moravians followed the advice of their missionaries and continued where they were. They suffered greatly from the wanton cruelty of their red brethren; and their fate remains a monument to the cold-blooded and cowardly brutality of the borderers, a stain on frontier character that the lapse of time can not wash away; but it is singular that historians have not yet pointed out the obvious truth, that no small share of the blame for their sad end should be put to the credit of the blind folly of their missionary leaders. Their only hope in such a conflict as was then raging was to be removed from their fatally dangerous position; and this the missionaries would not see. As long as they stayed where they were, it was a mere question of chance and time whether they would be destroyed by the Indians or the whites; for their destruction at the hands of either one party or the other was inevitable.

  Their fate was not due to the fact that they were Indians; it resulted from their occupying an absolutely false position. This is clearly shown by what happened twenty years previously to a small community of non-resistant Christian whites. They were Dunkards—Quaker-like Germans—who had built a settlement on the Monongahela. As they helped neither side, both distrusted and hated them. The whites harassed them in every way, and the Indians finally fell upon and massacred them.5 The fates of these two communities, of white Dunkards and red Moravians, were exactly parallel. Each became hateful to both sets of combatants, was persecuted by both, and finally fell a victim to the ferocity of the race to which it did not belong.

  The conduct of the backwoodsmen toward these peaceful and harmless Christian Indians was utterly abhorrent, and will ever be a subject of just reproach and condemnation; and at first sight it seems incredible that the perpetrators of so vile a deed should have gone unpunished and almost un-blamed. It is a dark blot on the character of a people that otherwise had many fine and manly qualities to its credit. But the extraordinary conditions of life on the frontier must be kept in mind before passing too severe a judgment. In the turmoil of the harassing and long-continued Indian war, and the consequent loosening of social bonds, it was inevitable that, as regards outside matters, each man should do what seemed right in his own eyes. The bad and the good alike were left free and untrammeled to follow the bent of their desires. The people had all they could do to beat off their savage enemies, and to keep order among themselves. They were able to impose but slight checks on ruffianism that was aimed at outsiders. There were plenty of good and upright men who would not harm any Indians wrongfully, and who treated kindly those who were peaceable. On the other hand, there were many of violent and murderous temper. These knew that their neighbors would actively resent any wrong done to themselves, but knew, also, that, under the existing conditions, they would at the worst do nothing more than openly disapprove of an outrage perpetrated on Indians.

  The violence of the bad is easily understood. The indifference displayed toward their actions by the better men of the community, who were certainly greatly in the majority, is harder to explain. It rose from varying causes. In the first place, the long continuance of Indian warfare, and the unspeakable horrors that were its invariable accompaniments had gradually wrought up many even of the best of the backwoodsmen to the point where they barely considered an Indian as a human being. The warrior was not to them a creature of romanc
e. They knew him for what he was—filthy, cruel, lecherous, and faithless. He sometimes had excellent qualities, but these they seldom had a chance to see. They always met him at his worst. To them he was in peace a lazy, dirty, drunken beggar, whom they despised, and yet whom they feared; for the squalid, contemptible creature might at any moment be transformed into a foe whose like there was not to be found in all the wide world for ferocity, cunning, and bloodthirsty cruelty. The greatest Indians, chiefs like Logan and Cornstalk, who were capable of deeds of the loftiest and most sublime heroism, were also at times cruel monsters or drunken good-for-nothings. Their meaner followers had only such virtues as belong to the human wolf—stealth, craft, tireless endurance, and the courage that prefers to prey on the helpless, but will fight to the death without flinching if cornered.

  Moreover, the backwoodsmen were a hard people; a people who still lived in an iron age. They did not spare themselves, nor those who were dear to them; far less would they spare their real or possible foes. Their lives were often stern and grim; they were wonted to hardship and suffering. In the histories or traditions of the different families there are recorded many tales of how they sacrificed themselves, and, in time of need, sacrificed others. The mother who was a captive among the Indians might lay down her life for her child; but if she could not save it, and to stay with it forbade her own escape, it was possible that she would kiss it good-by and leave it to its certain fate, while she herself, facing death at every step, fled homeward through hundreds of miles of wilderness.6 The man who daily imperiled his own life would, if water was needed in the fort, send his wife and daughter to draw it from the spring round which he knew Indians lurked, trusting that the appearance of the women would make the savages think themselves undiscovered, and that they would therefore defer their attack.7 Such people were not likely to spare their red-skinned foes. Many of their friends, who had never hurt the savages in any way, had perished the victims of wanton aggression. They themselves had seen innumerable instances of Indian treachery. They had often known the chiefs of a tribe to profess warm friendship at the very moment that their young men were stealing and murdering. They grew to think of even the most peaceful Indians as merely sleeping wild beasts, and while their own wrongs were ever vividly before them, they rarely heard of or heeded those done to their foes. In a community where every strong courageous man was a bulwark to the rest, he was sure to be censured lightly for merely killing a member of a loathed and hated race.

  Many of the best of the backwoodsmen were Bible-readers, but they were brought up in a creed that made much of the Old Testament, and laid slight stress on pity, truth, or mercy. They looked at their foes as the Hebrew prophets looked at the enemies of Israel. What were the abominations because of which the Canaanites were destroyed before Joshua, when compared with the abominations of the red savages whose lands they, another chosen people, should in their turn inherit? They believed that the Lord was king for ever and ever, and they believed no less that they were but obeying His commandment as they strove mightily to bring about the day when the heathen should have perished out of the land; for they had read in The Book that he was accursed who did the work of the Lord deceitfully, or kept his sword back from blood. There was many a stern frontier zealot who deemed all the red men, good and bad, corn ripe for the reaping. Such a one rejoiced to see his followers do to the harmless Moravians as the Danites once did to the people of Laish, who lived quiet and secure, after the manner of the Sidonians, and had no business with any man, and who yet were smitten with the edge of the sword, and the city burned with fire.

  Finally, it must not be forgotten that there were men on the frontier who did do their best to save the peaceful Indians, and that there were also many circumstances connected with the latter that justly laid them open to suspicion. When young backsliding Moravians appeared in the war parties, as cruel and murderous as their associates, the whites were warranted in feeling doubtful as to whether their example might not infect the remainder of their people. War parties, whose members in dreadful derision left women and children impaled by their trail to greet the sight of the pursuing husbands and fathers, found food and lodging at the Moravian towns. No matter how reluctant the aid thus given, the pursuers were right in feeling enraged, and in demanding that the towns should be removed to where they could no longer give comfort to the enemy. When the missionaries refused to consent to this removal, they thereby became helpers of the hostile Indians; they wronged the frontiersmen, and they still more grievously wronged their own flocks.

  They certainly had ample warning of the temper of the whites. Col. Brodhead was in command at Fort Pitt until the end of 1781. At the time that General Sullivan ravaged the country of the Six Nations, he had led a force up the Alleghany and created a diversion by burning one or two Iroquois towns. In 1781 he led a successful expedition against a town of hostile Delawares on the Muskingum, taking it by surprise and surrounding it so completely that all within were captured. Sixteen noted warriors and marauders were singled out and put to death. The remainder fared but little better, for, while marching back to Fort Pitt, the militia fell on them and murdered all the men, leaving only the women and children. The militia also started to attack the Moravians, and were only prevented by the strenuous exertions of Brodhead. Even this proof of the brutality of their neighbors was wasted on the missionaries.

  The first blow the Moravians received was from the wild Indians. In the fall of this same year (1781) their towns were suddenly visited by a horde of armed warriors, horsemen and footmen, from Sandusky and Detroit. Conspicuous among them were the Wyandots, under the Half King; the Delawares, also led by a famous chief, Captain Pipe; and a body of white rangers from Detroit, including British, French and tories, commanded by the British Captain Elliott, and flying the British flag.8 With them came also Shawnees, Chippewas, and Ottawas. All were acting in pursuance of the express orders of the commandant at Detroit.9 These warriors insisted on the Christian Indians abandoning their villages and accompanying them back to Sandusky and Detroit; and they destroyed many of the houses, and much of the food for the men and the fodder for the horses and cattle. The Moravians begged humbly to be left where they were, but without avail. They were forced away to Lake Erie, the missionaries being taken to Detroit, while the Indians were left on the plains of Sandusky. The wild Indians were very savage against them, but the British commandant would not let them be seriously maltreated,10 though they were kept in great want and almost starved.

  A few Moravians escaped, and remained in their villages; but these, three or four weeks later, were captured by a small detachment of American militia, under Colonel David Williamson, who had gone out to make the Moravians either move further off or else come in under the protection of Fort Pitt. Williamson accordingly took the Indians to the fort, where the Continental commander, Colonel John Gibson, at once released them, and sent them back to the villages unharmed.11 Gibson had all along been a firm friend of the Moravians. He had protected them against the violence of the borderers, and had written repeated and urgent letters to Congress and to his superior officers, asking that some steps might be taken to protect the friendly Christian Indians.12 In the general weakness and exhaustion, however, nothing was done; and as neither the State nor Federal governments took any steps to protect them, and as their missionaries refused to learn wisdom, it was evident that the days of the Moravians were numbered. The failure of the government to protect them was perhaps inevitable, but was certainly discreditable.

  The very day after Gibson sent the Christian Indians back to their homes, several murders were committed near Pittsburg, and many of the frontiersmen insisted that they were done with the good will or connivance of the Moravians. The settlements had suffered greatly all summer long, and the people clamored savagely against all the Indians, blaming both Gibson and Williamson for not having killed or kept captive their prisoners. The ruffianly and vicious of course clamored louder than any; the mass of people who are always l
ed by others, chimed in, in a somewhat lower key; and many good men were silent for the reasons given already. In a frontier democracy, military and civil officers are directly dependent upon popular approval, not only for their offices, but for what they are able to accomplish while filling them. They are therefore generally extremely sensitive to either praise or blame. Ambitious men flatter and bow to popular prejudice or opinion, and only those of genuine power and self-reliance dare to withstand it. Williamson was physically a fairly brave officer and not naturally cruel; but he was weak and ambitious, ready to yield to any popular demand, and, if it would advance his own interests, to connive at any act of barbarity.13 Gibson, however, who was a very different man, paid no heed to the cry raised against him.

  With incredible folly the Moravians refused to heed even such rough warnings as they had received. During the long winter they suffered greatly from cold and hunger, at Sandusky, and before the spring of 1782 opened, a hundred and fifty of them returned to their deserted villages.