History of the Ottawa and Chippewa Indians of Michigan Part 4

There was a certain place where he was accustomed to come on the sh.o.r.e with his hosts, particularly on very fine days, to sun themselves and enjoy the pleasure of being on a dry land. Ne-naw-bo-zhoo knew this lovely spot very well. So right away he strung up his bow and trimmed his arrows nicely, and went there to watch, transforming himself into a black stump, near where these water G.o.ds usually lay down to enjoy themselves. And therefore, one very fine day the sea-serpents and water-tigers were very anxious to come on sh.o.r.e as usual and asked their master to accompany them, but he replied: "I fear the great Ne- naw-bo-zhoo might be lurking about there, and he will kill me because I have killed and eaten up his black wolf." But he at last told them to go on sh.o.r.e and examine the place and report if it was all clear; but they found nothing unusual about the place except the old black stump, which they never before observed to be there. Therefore, they went back to their master and reported that nothing was there to be afraid of except the old black stump which they never noticed before. "Go again,"

said their master "and closely examine the stump; peradventure, it was he transfigured into the shape of the stump." So again they came ash.o.r.e and one of the water-tigers climbed upon it, inserting his long, sharp claws as he went up, but he saw nothing strange. So, also the sea- serpent went up to it and coiled himself around the stump so tight that Ne-naw-bo-zhoo nearly screamed with pain. At last the serpent uncoiled himself and they went back to their master and reported to him that it was nothing but an old stump. So the G.o.d of the sea concluded to come ash.o.r.e with all his hosts, slowly and cautiously looking in every direction as he was still afraid that Ne-naw-bo-zhoo might be lurking around there and watching. Soon they were dozing upon the hot sand of the beach, then Ne-naw-bo-zhoo unmasked himself and fixed one of his best arrows into his bow and shot the G.o.d of the deep right through the heart. Then all the host started to pursue the slayer of their master.

Ne-naw-bo-zhoo fled for his life; but he was pursued by the host with mountains of water. He ran all over the earth, still pursued with the mountains of water. So when he could not find any more dry land to run to he commanded a great canoe to be formed in which he and the animals who were fleeing before the water, were saved. After they floated, Ne- naw-bo-zhoo wondered very much how deep was the water. Therefore, he ordered one of the beavers to go down to the bottom of the deep and bring up some earth if he could, as evidence that he did go to the bottom. So the beaver obeyed, and he went down, but the water was so deep the beaver died before he reached the bottom, and therefore, he came up floating as a dead beaver. Ne-naw-bo-zhoo drew him up into his canoe and resuscitated the beaver by blowing into his nostrils.

So he waited a little while longer, and afterwards he ordered the muskrat to go down; but the muskrat did not like the idea, for he had seen the beaver coming up lifeless. So he had to flatter him a little in order to induce him to go down, by telling him, "Now, muskrat, I know that thou art one of the best divers of all the animal creation; will you please go down and ascertain the depth of the water, and bring up some earth in your little paws, if you can, with which I shall try to make another world? Now go my little brother,"--the legend says that he called all the animal creation his little brothers,--"for we cannot always live on the waters." At last the muskrat obeyed. He went down, and descended clear to the bottom of the water, and grabbed the earth and returned. But the water was yet so deep that before he reached the surface of the water, he expired.

As Ne-naw-bo-zhoo drew him up into his great canoe to resuscitate him, he observed the muskrat still grasping something in his little paws, and behold, it was a piece of earth. Then Ne-naw-bo-zhoo knew that the muskrat went clear to the bottom of the deep. He took this piece of earth and fixed it into a small parcel; which he fastened to the neck of the raven which was with him. Now, with this parcel, Ne-naw-bo-zhoo told the raven to fly to and fro all over the face of the waters; then the waters began to recede very fast, and soon the earth came back to its natural shape, just as it was before.

Again this same Ne-naw-bo-zhoo was once swallowed by a fish, and after being carried about in the midst of the deep, he came out again and lived as well as ever, like the Prophet Jonah. This Ottawa and Chippewa legend is, that once upon a time there was a great fish that resided in a certain lake, and as the people pa.s.sed through this lake in their canoes, this great fish was accustomed to come after those crossing the lake and if he overtook them he would swallow them up, canoe and all, like swallowing a little clam in its sh.e.l.l. So Ne-naw-bo-zhoo said to himself, "This great fish will eat up all my nephews. Now I must somehow dispose of him." And he went to the lake in his canoe expressly to look for the fish, singing daring songs as he went along. After he came in the midst of it, there he stopped, but kept on singing the following words: "Mishe-la-me-gwe Pe-le-wi-ko-lis.h.i.+m, Pe-la-wi-ko- lis.h.i.+m"--daring the fish to come and swallow him up. So at last the great fish, Mis.h.i.+-la-me-gwe, did come and swallow the great Ne-naw-bo- zhoo. But this was just what he wanted. After being swallowed, he was able to dispose of this big fish, for with his weapons he caused the fish such pain that he ran on the sh.o.r.e and died. After which, Ne-naw- bo-zhoo came out like the Prophet Jonah, and he went home and sat down to smoke his pipe, perfectly satisfied that he had saved many people by disposing of this great fish.

These are some of the legends told among the Ottawa and Chippewa Indians, as related in their own language, which are in some things quite similar to the records of the Bible.

CHAPTER X.

Traditions of the Ottawas Regarding Their Early History--Their Wars and Their Confederations With Other Tribes of Indians.

Very many centuries ago, before the discovery of the American continent by the white people, the traditions of the Ottawas say they lived along the banks of one of the largest tributaries of the St. Lawrence, now known as the Ottawa river. The Ottawas spread over the country around the head waters of this stream, subduing all other tribes of Indians which they happened to encounter, except the Chippewas and Stockbridge Indians. They have been always friendly and closely related with these tribes, and consequently no war-club was ever raised by either of these against the other. Their language is of the same root, as they could quite intelligently understand each other. Their manners and customs in every way correspond. Their legends, particularly respecting the flood, and their belief in the Supreme Being, the great creator of all things --Ketchi-mat-ne-do--is very much the same; also their belief in the evil spirit, whose habitation was under the earth. To this deity they offered sacrifices as well as to the other G.o.ds or deities. These offerings were called in those days peace-offerings and down-offerings.

They never sacrificed flesh of animals to the evil spirit. Their offering to this deity was parched corn pounded, then cooked into hominy; this was sacrificed to the evil spirit, not because they loved him, but to appease his wrath.

Although the Chippewas speak almost the same language as the Ottawas and Stockbridge Indians, yet they seem to belong to another family of Indians, as they are much taller than the Ottawas and Stockbridges, and broader across the shoulders--having a full chest, very erect and striding firmly in their walking. They were much more numerous than the Ottawa Indians. They extended from lower Canada north-westward up to Manitoba county. There are three kinds of Chippewas, each kind having a different dialect. The Chippewas in Canada, around the Straits of Mackinaw, the islands in Lake Michigan, Sault Ste. Marie, and west of Lake Superior, are much more enlightened and intelligent, and these, we called common Chippewas; but those on the plains further north or northwest of Lake Superior, "the wild Chippewas;" and those on the north side of Lake Superior going toward Hudson Bay; we called "the Backwoodsmen." This latter race lived entirely by hunting and fis.h.i.+ng and endured very great hards.h.i.+ps sometimes, particularly, when there was scarcity of game. The Chippewas were very brave people on the war path, and their princ.i.p.al foes were Sioux Indians on the plains. These were called in the Ottawa language "Naw-do-wa-see," and in the Chippewa "Au-bwan." The plurals are "Naw-do-wa-see-wog" and "Au-bwan-og." The "Naw-do-wa-see-wog" are deadly enemies of the Ottawas and Chippewas, and they are the most careless of their lives, for they taught their children from infancy not to fear death. But the Ottawas were, however, considered as the most ancient tribe of Indians and were called by the other tribe "their big brother." Although they are a smaller race, in stature, then many other tribes, they were known as the most wise and sagacious people. Every tribe belonging to all the Algonquin family of Indians looked up to the Ottawas for good counsel; and they were as brave as the Chippewas and very expert on the warpath.

Every tribe of Indians has a different coat of arms, or symbolical sign by which they are known to one another. The emblem of the Ottawas is a moose; of the Chippewas, a sea gull; of the Backswoodsmen, a rabbit; that of the underground tribe, to which I belong, is a species of hawk; and that of the Seneca tribe of Indians is a crotch of a tree. The Ottawa Indians are very nearly extinct in the state of Michigan as there are only two or three families in the state, whose national emblem is a moose, showing them to be descended from pure Ottawa blood; but those who represented themselves as the Ottawas in this state are descendants from various tribes of Indians, even some are Senecas, of the Iroquois family--formerly deadly enemies of the Ottawas. The cause of this mixture is by intermarriage, and by prisoners of war in former times.

The first man who signed the treaty of 1886, one of the Chippewas of the Grand River Indians, whose name was "Mixinene," was a descendant of the Backwoodsmen, whose emblem was a rabbit. Therefore, all the rest of those Chippewas who went to Was.h.i.+ngton to form a treaty with the Government felt displeased about this matter and tried to ignore the signature of Mixinene, because they thought that the first signature should have been made by a pure Ottawa or a pure Chippewa, because they had the first right to the land of Michigan. But the "Backwoodsmen,"

they considered, had no claim nor t.i.tle to this land which they ceded to the Government of the United States. But the Government did not know the difference, however,--all she wanted was the land. So all the Chiefs of the Ottawas and Chippewas signed this said treaty, not with free will, but by compulsion.

The tradition gives no reason why the Ottawas continually moved towards the northwest at this early period; but it is, however, supposed that it was on account of their deadly enemies, the Iroquois of New York, as they were continually at war with the six nations of Indians. Quite often, the Iroquois would attack them, but the tradition says that in almost every battle the Ottawas would come out victorious over the Iroquois. The Ottawas too, in retaliation, would go to the Iroquois country to scalp some of the Iroquois; then have their jubilees over these scalps by feasting and dancing around them. At this stage of their existence they were an exceedingly fierce and warlike people, not only contending with these tribes, but also with many others out west and south, even to the Chocktaw and Cherokee country and to the Flatheads, Sioux Indians and the Underground race of people out west.

As the Ottawas continued moving up on this beautiful stream of water, they at last came to a large lake, the head waters of the river. The surrounding scenery of the lake was most surprisingly beautiful. They immediately named this lake Ke-tchi-ne-bissing, which name it bears to this day. Here the Ottawas concluded to stop and occupy the surrounding country. Therefore, they pitched their tents and formed a great village. They continued to reside around the lake for untold ages. And here too they had many hard battles with the Iroquois; but the Iroquois were not able to conquer them or drive them from the country. But at last the Ottawas became discontented with the place. They concluded that the place was haunted by some presiding deity who was not favorable to them. They probably obtained this idea through having sometimes great disasters in war with the Iroquois at this place. I will here relate an incident which happened to the Ottawas at about this time, and which was the origin of their belief that the deity of the place was unfavorable to them. It may be considered as purely fict.i.tious, but every Ottawa and Chippewa to this day believes it to have actually occurred.

A woman went down to the beach of lake Ke-tchi-ne-bissing to wash some of her clothing, taking along her infant child, which was tied up on a board, according to the fas.h.i.+on of the Indians. When she reached the beach, she set her child down very near the edge of the water that it might watch its mother while at work. Her wigwam stood not far from the lake, and in a few moments she ran to it for something. On her return to the spot she was terribly surprised not to find her child where she had left it but a few minutes before. She ran frantically through the village, crying and screaming, and saying that some one had stolen her baby. A few days after this, two lovers sat upon the top of the highest hillock which stood back of the village. While they were talking very much love to each other, they heard an infant crying bitterly, in the ground directly under them. Every one who heard the report said at once that it must be the same baby who was mysteriously missing on the beach a few days before. The next day all the magicians were called together and requested to divine this mystery. Some went and put themselves into the state of clairvoyance, which was a very common practice among the Ottawas and Chippewas within my time, and is still practiced to-day where there is no Christianity predominating among the Indians. Other magicians built themselves lodges in which to call their favorite spirits in order to commune with them. This, which we might call Spiritualism, was practiced among the Indians much as among the whites at the present day. The form of these lodges was like a tower in circular form built with long poles set deep in the ground ten or twelve feet high, then covered tight all around with canva.s.s or skins of animals, except the top is left open. Now the magician or the performer comes with the little flat magician's rattle like a tamborine. They always build a fire close to the lodge so that the attendants and spectators could light their pipes, as they generally smoke much during the performance. The magician sits by the fire also, and begins to talk to the people, telling them that he could call up various spirits, even the spirit of those who are yet living in the world, and that they should hear them and ask them any questions they wish. After which he begins to sing a peculiar song which scarcely any one could understand. Then he either goes into the lodge by crawling under, or sits out side with the rest of the audience, and simply throws something of his wear in the lodge--his blanket or his robe or coat. And immediately the lodge begins to tremble, appearing to be full of wind. Then voices of various kinds are heard from top to bottom, some speaking in unknown tongues, and when the spectators ask any questions they would receive replies sometimes with unknown tongues, but among the spirits there is always a special interpreter to make known what other spirits says.

After the magicians had finished their incantations, one of them, whom they thought greatest of all, went down to the beach to the place where the child had been missing. The water was very deep there along the beach quite close to the sh.o.r.e. He plunged in the lake and was gone under water for a long time. At last he came up and reported that he had discovered a doorway under deep water for a pa.s.sage which seemed to lead toward the top of the hill. He believed through this pa.s.sage the child was conveyed to the top of the hill by some evil monster, and all the rest of the magicians agreed with this opinion. Therefore, they returned to their village to hold another council and they concluded to dig down wherever the magicians would direct and try to find the pa.s.sage. They found the pa.s.sage after making a very deep hole which to this day is said to be yet visible at Ke-tchi-ne-bissing. While they were digging, two supernatural monsters ran out of the place; and at last at the top of the hill they found a cavern where the dead form of the child was discovered.

CHAPTER XI.

The Ottawas Moving Again Towards the Setting Sun--Coming to Manitoulin, or Ottawa Island--The Names of Their Leaders--The Wenebago Warriors Coming to Ottawa Island in a Hostile Manner, Headed by O-saw-wah-ne-me- kee, "The Yellow Thunder"--Death of Kaw-be-naw, one of the Greatest Prophets and Warriors of the Ottawas--Ma.s.sacre in the Country of Waw- gaw-na-ke-zhe, or Arbor Croche, Emmet County, Michigan.

Soon after the loss of the child, the Ottawas abandoned the country and again moved toward the setting sun until they came to Lake Huron. Here they discovered a great island which is now called Manitoulin, but formerly, the Ottawa Island. Here the Ottawas remained for many more centuries. Here too, was born one of the greatest warriors and prophets that the Ottawas ever had, whose name was Kaw-be-naw. This word is accented on the last syllable,--its definition is--"He would be brought out." There are many curious and interesting adventures related of this great warrior and prophet, a record of which would require a large book. But I will here give one of the last acts of his life. It is related that he became tired of living and killing so many people. He desired to die; but he could not. It is also related that the We-ne-be- go tribe of Indians had also one man who was almost equal in power to Kaw-be-naw whose name was "O-saw-wa-ne-me-kee"--the "Yellow Thunder."

Having heard the fame of Kaw-be-naw, he was very anxious to meet him on the warpath, that he might have an opportunity to contend with him in battle. And consequently he formed a most enormous expedition to the Island with his numerous warriors expressly to meet Kaw-be-naw. But Kaw-be-naw knowing everything that was going on in the Wenebago country, told his people to prepare for a great war, for numerous Wenebagoes were coming to the Island headed with O-saw-wah-ne-me-kee in a very hostile manner.

At last O-saw-wah-ne-me-kee landed with his warriors on the Island, and marched towards the largest village of the Ottawas, which was situated in the interior of the Island where there was a lake. So Kaw-be-naw starts with his wife, pretending that he was going after cedar bark, but his real object was to meet the Wenebagoes on their march toward the village. When he saw the Wenebagoes coming, he told his wife to run home quickly and tell n.o.body what she had seen, and he alone went to meet them. When they saw him he did not try to get away, so they easily captured him. Of course the Wenebagoes knew not that he was the very man they were seeking. They asked him many questions as to the condition of the Ottawas, how many there were in the village, and whether Kaw-be-naw was at home or not. He told them the Ottawas were in good condition to fight, but Kaw-be-naw was not at home just then, but would probably be home by to-morrow or day after, as he was gone only to get cedar bark somewhere. The Wenebagoes made a deep pit in the ground and after tieing Kaw-be-naw they threw him in the pit and covered him with heavy stones and dirt and then marched on.

When they came in view of the village they halted. They concluded that they would not make the attack until morning. Kaw-be-naw, after lying awhile in the pit, magically released himself and went home, and told his people that the Wenebagoes were very close at hand; and by to- morrow there would be a great battle, so every man must be well prepared. The village was in terrible anxiety that night, the women and children were all gathered in one place and the warriors in another, and the village was well guarded. Early in the morning the war cry was heard, and every warrior went forward to meet the Wenebagoes, but Kaw- be-naw remained in his lodge while his warriors were fighting. The old O-saw-wah-ne-me-kee was nearly naked and frightfully painted from head to foot, so that he looked more like a demon than a human being. Of course he did not know who might be Kaw-be-naw among the Ottawas, therefore he sang out, saying, "Where is your great Kaw-be-naw? I should like to meet him in this battle." So one of the warriors replied, "Don't you know that you have buried our great Kaw-be-naw in the pit yesterday?" "Thanks to the Great Spirit for delivering the Ottawas into my hands," said old O-saw-wah-ne-me-kee triumphantly. Just then, Kaw-be-naw came out of his lodge in full uniform of black bear skins, with his ponderous war club in his hand, and mocked his antagonist by saying, "Thanks to the Great Spirit, here I am; and now meet me all you want." Kaw-be-naw looked so grand and n.o.ble, and was such an extraordinary personage that O-saw-wah-ne-me-kee did not know what to do with himself, whether to yield or to fight. But remembering his previous threats, he made out to face him. However Kaw-be-naw did not take long to dispose of him; O-saw-wah-ne-me-kee was soon slain.

When the Wenebagoes saw that their great warrior was no more, they immediately raised a flag of truce, and requested that they might acknowledge themselves as conquered and depart in peace.

During the affray with O-saw-wah-ne-me-kee, Kaw-be-naw received a little scratch on his nose which drew a few drops of his blood, and therefore when he saw a flag of truce he disarmed himself and went to the Wenebagoes, saying, "O, you have killed me." The Wenebagoes said, "How and where?" "Don't you see the blood on my nose?" "Pshaw, that is only a scratch," said the Wenebagoes. "Well, that very thing will cause me to die." The Wenebagoes tried to send him away, but he would not leave them. At last they took him prisoner. They tied him with small strong cord which every warrior generally carries in case of capture.

As they journeyed towards their home one fine day, they began to council about him, saying, "This man will never die. When we get him into our country, he will make a terrible slaughter among our women and children. We better dispose of him before we reach home." So they concluded to sink him into deep water. Therefore they tied a big stone about his neck and put him overboard. They went on rejoicing and traveled all day in their canoes, thinking that they had disposed of the greatest man in the world and were very much elated at the idea; forgetting how he had once escaped after being buried in a deep pit.

When evening came, they encamped for the night. While they were preparing their food, they saw a man coming along on the beach toward them who appeared to them like Kaw-be-naw. The Wenebagoes were in terrible consternation. Soon he came up to them, and behold it was he.

Then the Wenebagoes were in great terror. But as he came up to them he spoke very pleasently, saying, "Ho, what a pleasant journey we have had to-day. Well, children, have you any meat? I am getting quite hungry after traveling all day." Of course they had to treat him as well as they could, and Kaw-be-naw came into the midst of them. That night the Wenebagoes lay awake all night, and they thought every moment they would be slaughtered by Kaw-be-naw in revenge for trying to drown him.

In the morning after breakfast as they were preparing to go Kaw-be-naw spoke to them saying, "Children, if you want to kill me, I will tell you how. You must take all the flesh from off my body by cutting it piece by piece with your knives, and leave no flesh upon my bones; for this is the only way that I can be killed." The Wenebagoes were terribly frightened as they thought that so soon as any one would touch him he would kill every Wenebago. So they held a council to determine what they should do. But the majority were in favor of performing this dreadful act, as Kaw-be-naw ordered, for he desired to die. When they came back, Kaw-be-naw persisted that they should begin, and a.s.sured them that he would never resist. At last, one of the bravest Wenebagoes went up to him and cut a piece of his flesh. Kaw-be-naw never stirred but simply smiled and said, "That is the way you must do. What are you afraid of? Come all ye who have sharp knives." Pretty soon they were all around him taking his flesh piece after piece. When it was all done he said, "It is finished; now I shall surely die. But as recompense for my flesh and life a great battle will be made against you by my successor, and as many of your best young men shall fall in this battle as pieces have been cut from my flesh." At the end of this sentence, he fell backwards and died. Thus ended the career of the great Kaw-be-naw, the Ottawa warrior and prophet.

"Shaw-ko-we-sy" was the successor of Kaw-be-naw and was almost equal in power to his predecessor. It is related that in the following year, he went to the Wenebago country with his numerous warriors and killed many Wenebagoes, as many as Kaw-be-naw predicted, and returned late in the fall to their Island with many of the Wenebagoes' scalps. While they were having jubilees, festivities, and war dances over these scalps of the Wenebagoes, in the dead of winter, the tribe of Michilimacki- nawgoes, the remnant race of Indians who resided at the Island now called Mackinac, whose fate has been given in a previous chapter, were destroyed. This is the time, according to the Ottawa traditions, that the Iroquois of New York came upon this race of people and almost entirely annihilated them, and the Ottawas and Chippewas called this Island Michilimackinong in order to perpetuate the name of these unfortunate Indians.

There were also a small tribe of Indians, beside the Chippewas, that resided on the north side of the strait whose princ.i.p.al village, was situated at the place now called St. Ignace, but the Ottawas and Chippewas call this place to this day "Naw-do-we-que-yah-mi-shen-ing,"

which is a compound name from "Naw-do-we," the name of the tribe who resided there, and "Na-yah-me-shen," point of land in water. And afterwards part of the Ottawas came over from their Island and resided with them, during the days of old Saw-ge-maw, who was one of the great warriors and leaders of the Ottawas. But afterwards Saw-ge-maw quarreled with them and broke up the confederacy and drove them off.

Here, too, at about this time, part of the Ottawas left the country in anger because they were cheated out of one of the great feasts they were having on some particular occasion. Those went far west and joined the Sho-sho-nee tribe of Indians, whose country lies on the side of the Rocky Mountains, and consequently the Ottawa language is quite extensively spoken among that tribe of Indians to this day.

The south side of the straits, which now const.i.tutes Emmet, Cheboygan and Charlevoix counties, our tradition says, was exceedingly thickly populated by another race of Indians, whom the Ottawas called Mush-co- desh, which means, "the Prairie tribe." They were so called on account of being great cultivators of the soil, and making the woodland into prairie as they abandoned their old worn out gardens which formed gra.s.sy plains. It is related, this tribe was quite peaceable, and were never known to go on a warpath. The Ottawas of Manitoulin had joined hands with them as their confederates. They called each other "brothers." But on one of the western war trips of the great Saw-ge- maw, who existed about the time America was first discovered by white men, he met with great disaster, as many of his warriors were killed; so on returning homeward with his remaining survivors, they crossed Little Traverse Bay in a canoe and approached the sh.o.r.es of Arbor Croche at the place now called Seven Mile Point, where there was a large village of Mush-co-desh. Saw-ge-maw said to his few warriors, "Let us take our sad news to our relations the Mush-co-desh." So as they approached the sh.o.r.e they began to make an unearthly wailing noise, according to the custom of the Ottawas, which was called the death song of the warriors. When the Mush-co-desh heard them they said to one another, "Hark, the Ottawas are crying. They have been marauding among some tribes in the west; but this time they have been worsted-- good enough for them. See, they are coming ash.o.r.e. Let us not permit them to land." So instead of preparing to join in their mourning, as would have been proper, they rashly determined to express their disapproval of the marauding expeditions and their contempt for those who engaged in them. Before Saw-ge-maw had fairly touched the beach, parties of Mush-co-desh ran down to the sh.o.r.e with b.a.l.l.s of ashes wrapped up in forest leaves and with these they pelted Saw-ge-maw and his party as they came ash.o.r.e. This treatment dreadfully provoked Saw- ge-maw, and the insult was such as could only be wiped out with blood.

He told his warriors to pull homeward as quickly as possible. "We will come back here in a few days; we will not have to go so far again to look for our enemies." Arriving at Manitoulin Island, he immediately prepared for a great war. After they were completely equipped, they came back to the southern peninsula of Michigan, stealthily and carefully landing at the most uninhabited part of the sh.o.r.e. They then marched to one of the largest villages of Mush-co-desh, which was situated between Cross Village and Little Traverse, in a beautiful valley in the northern part of the towns.h.i.+p now called Friends.h.i.+p.

Arriving late in the afternoon within view of the village, the Ottawas hid in ambush. One of the old women of the Mush-co-desh was going through the bushes looking for young ba.s.swood bark from which to manufacture twine or cord. She came right where the Ottawas were lying in ambush. She was terribly surprised, but the Ottawas persuaded her not to reveal their presence by telling her they would give her a young man as her husband, pointing to one of the best looking young warriors there. They told her, early in the morning they were going to fall upon the village and kill every one of the Mush-co-desh, but when she heard the war-whoop she must run to them and she should not be killed but be protected. The foolish woman believed and kept the secret. Early in the morning the war cry was heard, and she ran to the Ottawas to be protected, but she was the first one to be slain. It was indeed a terrible calamity for the Mush-co-desh. At the begining of the noise of ma.s.sacre, the chief of the Mush-co-desh ran forward and screamed loud as he could, saying, "O! My father, Saw-ge-maw, what is the cause of your coming upon us so suddenly with death, as we have never wronged your race?" "Have you already forgotten" said Saw-ge-maw triumphantly, "that you have greatly insulted me on your borders? You have pelted me with ashes when I was lamenting over the loss of my braves." When the Mush-co-desh saw they could not prevail on Saw-ge-maw, nor could withstand an adversary so formidable and such well prepared warriors, they endeavored to flee, but they were overtaken and slaughtered. Only the swift-footed young men escaped, taking the sad message to other villages of Mush-co-desh, and as fast as the news reached them they fled with their women and children toward the south along the sh.o.r.e of Lake Michigan, and continued to fly, although they were not pursued by the Ottawas, till they reached the St. Joseph River, and there they stopped, and formed a union village, and began to cultivate the soil again.

The tradition says this was the greatest slaughter or ma.s.sacre the Ottawas ever committed. The inhabitants of this village were probably from forty to fifty thousand. There were many other villages of Mush- co-desh of minor importance everywhere scattered through the northern part of the southern peninsula of Michigan. Where this doomed village was situated is yet to this day distinctly visible, as there are some little openings and trails not overgrown by the forest.

Soon after this the Ottawas abandoned their island and came over and took possession of the country of the Mush-co-desh. Most of them settled at the place now called Magulpin's Point, where the present lighthouse is situated, near old Mackinac. At the time the French settled in Montreal, Au-tche-a, one of the Ottawa prophets, told his people there were some strange persons living in this continent, who were far superior to any other inhabitants upon the earth. So Au-tche-a determined to search for these wonderful people and he persuaded five of his neighbors to accompany him in his undertaking. They started out, but they went a very roundabout way, and it was a long time before they came to the Ottawa river; then floating down they came out on the St.

Lawrence. They were gone for more than a year. When they came where the white men were, they first saw a vessel or s.h.i.+p anch.o.r.ed in the middle of the St. Lawrence, which they thought was a monster waiting to devour them as they came along. But as they neared it they saw some people on the back of the monster. So Au-tche-a and his party were taken on board, and his little frail canoe was hoisted into the s.h.i.+p. They found some Stockbridge Indians there also, who spoke a dialect of their language. After exchanging all they had, and learning how to handle firearms, they started back again to the straits of Mackinac. The tradition says, they arrived at their village on an exceedingly calm day, and the water was in perfect stillness in the straits. The Indians saw the canoe coming towards the sh.o.r.e of the village, when suddenly a puff of smoke was seen and a terrific clash of sound followed immediately. All the inhabitants were panic stricken, and thought it was something supernatural approaching the sh.o.r.e. But again and again they witnessed the same thing, as it came nearer and nearer. At last they recognized the great prophet Au-tche-a and his party coming back from his long trip, having found his "Manitou" that he was looking after. The reader may imagine how it was, when Au-tche-a landed and exhibited his strange articles--his gun with its belongings, his axes, his knives, his new mode of making fire, his cooking utensils, his clothing and his blankets. It was no small curiosity to the aborigines.

The Ottawas gradually extended their settlements towards the south, along the sh.o.r.e of Lake Michigan. The word Michigan is an Indian name, which we p.r.o.nounce Mi-chi-gum, and simply means "monstrous lake." My own ancestors, the Undergrounds, settled at Detroit, and they considered this was the extent of their possessions. But the greatest part of the Ottawas settled at Arbor Croche, which I have already related as being a continuous village some fifteen miles long. But in the forest of this country were not many deer, and consequently when the winter approached most of the Indians went south to hunt, returning again in the spring loaded with dry meat.

The Mush-co-desh were not long in safety in the southern part of the state. Intercourse had been opened between the French and the Ottawas and Chippewas on the straits of Mackinac and being supplied with firearms and axes by the French people, it occurred to the Ottawas that these impliments would be effective in battle. Anxious to put them to the test, they resolved to try them on their old enemies, the Mush-co- desh, who had not yet seen the white man and were unacquainted with firearms. Accordingly an expedition was fitted out. As the Ottawas approached the village of their enemies, each carrying a gun, the Mush- co-desh thought they were nothing but clubs, so came out with their bows and arrows, antic.i.p.ating an easy victory. But they soon found out that they were mistaken. As the Ottawas came up they suddenly halted, not near enough to be reached by any arrows of Mush-co-desh, but the Ottawas began to fire away with their guns. Poor Mush-co-desh; they suffered more than ever in this second crus.h.i.+ng defeat. The Ottawas left only one family of Mush-co-desh at this time and these went west somewhere to find a new home. My father and my uncles in their younger days while they were making a tour out west, happened to come across the descendants of this nearly anihilated tribe of Indians. They had grown to nine lodges only at that time, and they visited them in a friendly manner. The old warriors wept as they were conversing with them on their terrible calamities and misfortunes and their being once powerful allies and closely related; for these few still remembered the past, and what had become of their ancestors.

After the Ottawas took complete possession of the southern peninsula of Michigan, they fought some more tribes of Indians, subdued them, and compelled them to form confederation with them as their allies. Such as Po-to-wa-to-mies, Mano-me-mis, O-daw-gaw-mies, Urons and a.s.sawgies, who formerly occupied Saw-ge-naw-bay. Therefore the word Saginaw is derived from the name Os-saw-gees, who formerly lived there. They have been always closely united with the Chippewas and very often they went together on the warpath, except at one time they nearly fought on account of a murder, as has been herein related. Also the Shaw-wa-nee tribe of Indians were always closely related to them.

But the Ottawa nation of Indians are always considered as the oldest and most expert on the warpath and wise councilors; and consequently every tribe of Indians far and near, even as far as the Manitoba country, out north, deposited their pipe of peace with the head chief of the Ottawa nation as a pledge of continual peace and friends.h.i.+p.

Every pipe of peace contained a short friendly address which must be committed to memory by every speaker in the council of the Ottawas. If there was ever any outbreak among these tribes who deposited their pipe of peace with the head chief of the Ottawa nation, a general council would be called by the chiefs of the Ottawas, and the pipe of peace belonging to the tribe who caused the trouble would be lighted up, and the short address contained in the pipe would be repeated in the council by one of the speakers. When the cause of the outbreak or trouble was ascertained, then reconciliation must be had, and friendly relation must be restored, in which case they almost invariably succeeded in making some kind of reasonable settlement. This was the custom of all these people; and this is what formerly const.i.tuted the great Algonquin family of Indians.

There are many theories as to the origin of the Indian race in America, but nothing but speculation can be given on this subject. But we believe there must have been people living in this country before those tribes who were driven out by the Ottawas and Chippewas, who were much more advanced in art and in civilization, for many evidences of their work have been discovered. About two hundred and fifty years ago, We- me-gen-de-bay, one of our noted chiefs, discovered while hunting in the wilderness a great copper kettle, which was partly in the ground. The roots of trees had grown around it and over it, and when it was taken up it appeared as if it had never been used, but seemed to be just as it came from the maker, as there was yet a round bright spot in the center of the bottom of it. This kettle was large enough to cook a whole deer or bear in it. For a long time the Indians kept it as a sacred relic. They did not keep it near their premises, but securely hidden in a place most unfrequented by any human being. They did not use it for anything except for great feasts. Their idea with regard to this kettle was that it was made by some deity who presided over the country where it was found, and that the copper mine must be very close by where the kettle was discovered. One peculiarity of its manufacture was that it had no iron rim around it, nor bail for hanging while in use, as kettles are usually made, but the edge of the upper part was much thicker than the rest and was turned out square about three- fourths of an inch, as if made to rest on some support while in use.

When the Indians came to be civilized in Grand Traverse country, they began to use this "Mani-tou-au-kick," as they called it, in common to boil the sugar sap in it, instead of cooking bear for the feast. And while I was yet in the government blacksmith shop at the Old Mission in Grand Traverse, they brought this magical kettle to our shop with an order to put an iron rim and bail on it so that it could be hanged in boiling sugar, and I did the work of fixing the kettle according to the order.

From this evidence of working in metals and from the many other relics of former occupants, it is evident that this country has been inhabited for many ages, but whether by descendants of the Jews or of other Eastern races there is no way for us to determine.

CHAPTER XII.

The Present Condition of the Indians of this State.

Some histories have been written by white men of events since the Ottawa and Chippewa Indians came in contact with white people in this part of the country, but here is given the history of this race of Indians before that time. This account of the Ottawa and Chippewa Indians is of as much interest to every inquirer into the histories of nations, as that of any other people; and all philanthropic people, and those who are endeavoring to enlighten and Christianize the Indians, will feel deeply interested in becoming acquainted with the past history as well as the present condition of these once numerous and warlike people.