USA > Michigan > A history of the northern peninsula of Michigan and its people, its mining, lumber and agricultural industries, Volume I > Part 12
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Chippewas. Henry's friend, Wawatam, took part in this eannibal feast. Menominees and Ottawas took no part in the massacre. The Freneh were not molested and were apparently on good terms with the savages. The chief who led the Chippewas in this massacre was Mina- va-vana. He was very tall and unusually fierce and stern in aspect. He is often spoken of in history as "The Grand Santeur." It had been part of Pontiac's scheme to destroy the fort at Green bay, and Chippe- was, Ottawas and Pottawattomies, who formed sort of an alliance known as the "Three Fires," were designated for this work, but they were pre- vented by the Menominees from carrying out the plan.
In the War for Independence the Chippewas sided with the British, and many American scalps hung at their belts. In defense of the In- dians it may be said that the countless cruelties which marked the border warfare, were not usually of their own volition; they were usu- ally instigated by white men who knew perfectly the Indian manner of fighting.
The Chippewas made peace with the United States government in 1785 and 1789. This did not last long. however, and in 1790 they joined the Miami uprising under Little Turtle, but they were completely de- feated by General Wayne in 1793, and the next year again made a peace treaty with the United States. Many of the northern Chippewas joined Tecumseh in the Indian confederacy of 1810. They also fought with the British under Colonel Robert Dickson and were in the attack on the Americans at Ford Mackinaw in the war of 1812-14. The Chippewas were first recognized formally by the American government as a treaty tribe in the treaty of Greenville in 1794, in which they, with the Otta- was, ceded the island of Michillimackinac and other dependencies to the United States government.
When the French traders reached Lake Superior, 1650 to 1654, they found the Chippewas and Sioux in active hostilities. This continued until modern times and northern Michigan, as well as Wisconsin and Minnesota, was the scene of many wild battles, one of the most noted of which belongs to Grand Island. In the year 1819-20, thirteen Chip- pewa young men left the island to take the war-path against their an- cient enemy, the Sioux, their sole object being to wash away in blood the stain of cowardice which had been cast on them by others of their tribe, who lived higher up the lake and nearer to the enemy. Before setting out they appointed a runner who was to watch the enterprise, and in the event of their destruction, return with tidings of it. Soon after reaching the Sioux country they fell in with a party of four times their strength. They immediately chose their fighting ground, placed the runner where he could observe them safely, and made the onset. In this attack they killed twice their own number, then fell back and entrenched themselves as best they could. The Sioux greatly enraged, followed them up and killed every one. The runner at onee set off and returned to Grand Island to report their deeds of bravery and their death. It was to stop this warfare, which arose mostly from the Chip-
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pewa boundary controversies, that the treaty of Prairie du Chien was made in 1825. This proved unsatisfactory and in 1826 Governor Lewis Cass and Colonel T. L. McKenna, who had been appointed commission- ers, met the Indians at Fond du Lac (Lake Superior) and arranged a treaty with them in regard to the boundary line with the Sioux. Henry R. Schooleraft. Indian agent, accompanied this expedition. The Chip- pewa treaty of Prairie du Chien related to the difference between the Chippewas and Foxes; the latter, being allies of the Sioux, had been driven southward by the Chippewas. Since that time a great many treaties have been made with the Chippewas in regard to their location on reservations, timber rights, and so on.
At the present time the Chippewas are gathered, except a few scat- tering families, on fifteen reservations: eleven of which are in Minne- sota, and the other four in northern Wisconsin. The largest of these reservations are Red Lake and White Earth; though the Lac de Flam- beau (Torch lake), La Pointe and Fond du Lac agencies in Wisconsin are best known to northern Michigan people.
NOTED CHIEFS
Of the many noted Chippewa chiefs who led their warriors to battle in early days, one of the foremost was Waub-ojeeg, the White Fisher. He was born at Chegoimagon (La Pointe), sometime between 1750 and 1759. His father was Mamongizidie, ruling chief at La Pointe, by right of descent. His totem was the Adike, or reindeer, Mamongizidie and his tribe had always been firmly attached to the French, and his family traditions state that he had visited Montealm and carried a speech from the French general to his tribe. He led the Chippewas in the siege of Quebec. For two years after the massacre at Michillimackinac, the English would not permit any traders to enter Lake Superior. The chief therefore visited Sir William Johnson to ask that traders might enter the lake, and he received from the English commander a gorget and belt of wampum.
"The French cause fell while Waub-ojecg was still bound to his Indian cradle," and he grew up with vivid ideas of English supremacy. As soon as he came into authority he welcomed the English traders. Waub-ojeeg was early noted as a brave warrior, and as a hunter was un- excelled, and the following incident relates to his skill in this respect. He had gone out from his hunting lodge, early one morning, to set mar- ten traps. Having set about forty he was returning when he met a large moose in his path which seemed inclined to give battle. Waub- . ojeeg was armed only with a small hatchet and knife and tried to avoid him, but the animal came at him in a furious manner. He took shelter behind a tree, dodging from tree to tree as the enraged animal pressed upon him. At length, as he fled, he pieked up a pole, and, quickly un- loosing his moceasin strings. he bound his knife to the end of it. Then, placing himself in a favorable position, as the moose came up, he stabbed him several times in the throat and breast. At length the animal fell
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dead, and Waub-ojeeg cut out its tongue as a trophy. Those who went after the careass found the spot looking like a battle field, and the moose an unusually large one.
While a mere youth. Waub-ojeeg joined his father's war-parties against the Outagamies (Foxes) and Sioux, for although the Chippewas had formerly been well received by the Foxes the latter had secretly allied themselves with the Sioux. The White Fisher was looked upon as a successful war-leader and defender of his people. For twenty years, beginning about 1770, he was the ruling spirit of his tribe. In appearance he was spare and lightly built, "standing six feet six inches in his moccasins." His eyes were black and piercing. In spite of his light build he was strong and active. Hle was seven times a leader against the Outagamies and Sioux. and three times severely wounded. His war parties were all volunteers. (This was the case with all Indians. Persuasion might be used but not coercion). The first party consisted of forty men, the last of three hundred, gathered from along the lake shore as far as St. Mary's river. In the last of the battles in Wisconsin Waub-ojeeg and his men crossed over to the St. Croix river which they descended after a five days' journey. Meantime the Sioux and Foxes (Ontagamies) had decided on a foray against the Chippewas, and ac- cordingly ascended the St. Croix river, and the two war-parties met un- wittingly, early on a foggy morning near the falls of St. Croix. A skir- mish of the scouts ensued. Waub-ojeeg soon arrived with his full force and a bloody battle took place. Neither party knew the full strength of the other. At length the Sioux and Foxes, being outnumbered, fled, and the Chippewas ever after claimed the country down to the lake at the foot of the St. Croix. This limit was conceded to them in the treaty at Prairie du Chien in 1825.
The war song Waub-ojeeg made and chanted for his followers on this occasion so impressed them that the words were preserved. The following metrical translation was made by an Irish gentleman, John Johnson, who married O-shau-guscoday-way-gua, daughter of Waub Ojeeg, and mother of Mrs. Schoolcraft.
WAUB-OJEER'S WAR SONG
On that day, when our heroes lay low, lay low, On that day when our heroes lay low- I foughi by their side, and thought, ere I died, Just vengeance to take on the foe, the foe, Just vengeance to take on the foe.
On that day, when our chieftains lay dead, lay dead, On that day when our chieftains lay dead- I fought hand to hand, at the head of my band And here, on my breast, have I bled, have I bled, And here, on my breast, have I bled.
Our chiefs shall return no more, no more, Our chiefs shall return no more; Nor their brethren of war who can show scar for scar
Like women their fates shall deplore, deplore,
Like women their fates shall deplore.
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Five winters in hunting, we'll spend, we'll spend, Five winters in hunting we'll spend; Till our youth, grown to men, we'll to war lead again, And our days, like our fathers we'll end, we'll end, And our days like our fathers we'll end.
Waub-ojeeg died in his family lodge at Chequamegon in 1793, sur- rounded by his children and relatives.
DOMESTIC AND FAMILY LIFE
Though the existence of the Indian race, like that of the white race, depended upon the women, they were always slaves, practically, and for the most part, spent their lives in hopeless drudgery and obscurity ; their condition unrecognized and their self-denial and devotion unre- warded. Occasionally, as in the following sketch made in 1826, of Mrs. Johnson (Oshau-guscoday-wag-gua), daughter of Waub-ojeeg, we catch a glimpse of the real nature of the Indian woman under improved conditions. The writer says, "She is a Chippewa, with no white blood, large, but uncommonly active and cheerful. She dresses nearly in the costume of her nation; a blue cloth petticoat, a short gown (tunic) of calico, leggins worked with beads, and moccasins. Her black hair is plaited and fastened up behind with a comb (it was characteristic of the Chippewa women to wear the hair bound up). Her eyes are large and intelligent, and teeth fine. Her high cheek bones, compressed fore- head. and jutting eyebrows denote firmness of character and vigorous intellect. As a wife she is devoted to her husband; as a mother, tender and affectionate; as a friend, faithful. She manages her domestic af- fairs in a way that might afford lessons to the better instructed. She understands English but will not speak it (this was characteristic of all Indian women). As for influence, no chief in all the Chippewa tribe exercises it with equal success, when she finds it necessary to use it." This was put to the test in the treaty of cession in 1820 when, at a critical time, she sent for some of the principal chiefs and demon- strated to them their own weakness and the power of the United States, and, by convincing them of their own mistaken views and the friendly intentions of the government, produced a change which resulted in the conclusion of the treaty. Her suggestions were always for the good of her people and never in opposition to the government. One of her daughters became Mrs. Henry Schoolcraft. She resembled her mother in her soft silvery speech, but not in complexion. This daughter (Jane) was educated in Europe, having accompanied her father there, and was very highly accomplished. She dressed for the most part like the white women of her day. Some of her descendants are living in Chicago at present. The other children of Mrs. Johnson were not so highly edu- cated as Mrs. Schooleraft, but were naturally intelligent and refined. Their descendants are still residents of upper Michigan.
Among well known chiefs of modern times who were instrumental in effecting permanent peace with the whites, as well as with the Sioux,
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were Shingauba-w-ossin, of Sault Ste. Marie; Waubeshkeepeenaas, of Ontonagon, and many others, heads of bands not located in northern Michigan.
Though the Indian mnen left the care and training of children en- tirely to women, still they were not devoid of natural affection, as this story of Bianswah will prove. "The son of this aged Chippewa chief was captured by the Foxes during the father's absence from the wig- wam. As soon as Bianswah heard this, he followed direct to the Fox village knowing well what the fate of his son would be. When he ar- rived they were just in the act of kindling a fire to roast the captive. Bianswah stepped boldly into the circle. "My son," said he, "has seen but few winters; his feet have never trod the war-path; but the hairs of my head are white; I have hung many sealps on the graves of my relatives, taken from the heads of your warriors; kindle the fire about me, and send my son home to my lodge." His offer was accepted and the old man met his death at the stake, without a groan. The son, who took his father's name, lived to avenge the father's death very thor- oughly in after years.
Another chief of early days, whose name has come down in history, was Andag-weos. He was particularly noted for his peaceful disposi- tion and far-seeing intelligence. To the whites he was a guardian spirit ; often saving them from murder and pillage. He was cotemporary with Waub-ojeeg (1750 to 1795).
The war spirit has long since died out with the Chippewas, and they live quiet. uneventful lives upon their reservations. Even their ancient heraldry, their totems, seem forgotten, and only those living at outly- ing points still practice the Medicine dance, the religion of their fathers. The head chief of the Red Lake band at present (1910) is Ray-bay- nodin. a dignified, unostentatious American citizen.
The weapons and tools used by the primitive Chippewas were like those used by other Algonquin tribes; arrow-heads, axes, hammers, and household implements of all sorts made of stone, bone and so on. The tips of deer, elk and moose horns made the ice chisels used in the winter fishing. They have bowls, spoons, platters and mowkoes made of birch bark and wood. They made ornaments from mica, shells, fossils, agates and red pipestone; this latter being a favorite material for pipes, ob- tained in Minnesota. They have highly prized knives and arrow points made of obsideon which they must have obtained by barter with western tribes. They made many tools, ornaments and weapons of copper; these being usually hammered into shape. The Chippewas probably received these first from the Mascoutins whom they claim to have driven out, though it was an Algonquin who told Champlain of the copper to be found on the shores of a river near a great lake, and who gave Cham- plain a piece of it. He also told him that the Indians melted the copper, spread it in sheets and smoothed it with stones.
The Indian method of obtaining the copper was simple. After removing the covering, the metallic veins were heated by having fires
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built upon them and then water was thrown upon the heated surface. When friable, stone mauls were used to break off the ore. Many of these mauls were found in old mines. Stone and eopper wedges were found also. If in the course of their mining a deep trench or pit had been made, a rude ladder, made of a tree trunk with the branches sawed off, leaving stubs for steps, was used to reach the lower level.
The Chippewas dressed in animal skins, particularly deerskin, tanned, soft and smooth, and often ornamented with embroidery of beads, or colored porcupine quills, or bands of fur; the garments being the tunic, trousers, leggins and moccasins for men, while the women added a skirt to these. After dealings with the whites began, the deer- skin skirts and trousers were soon replaced with woolen garments. Their wigwams were commonly covered with bark, though skins were often added. Their beds and robes were made of skins, with and with- out fur. The Chippewa women excelled in the preparation of wood fiber for nets, snares and other necessities.
Fish and maple sugar were staple articles of diet, and were impor- tant articles in their trading with the whites. They were great flesh eaters, and hunting was a passion with them. Among their delicacies was the beaver tail which none knew how to prepare better than the Chippewa women. Wild grapes, phims, cherries, berries, nuts and roots of certain plants, made welcome additions to their fare, when in season. They cultivated corn, potatoes, squash and beans, but not so extensively as the Iroquois and other nations. As in all Indian tribes, the drudgery of gathering, preparing and preserving all food fell upon the women. The men merely killed the larger game; though both men and women fished. The women were the manufacturers. They finished the canoes, which they were as expert in handling as the men; built the lodges, dressed the game, tanned the skins, and, in addition, they had entire care of the children, until the boys were old enough to go on the great hunts, or the war path.
RELIGION AND MYTHOLOGY
Like all Indians, the Chippewas speak most of their remote past. Fire worship was part of their religion, and they have a tradition that an eternal fire was kept burning at Chegoimegon (La Pointe). One Chippewa legend concerning the origin of the world and of the Indian tribes is as follows: They called the continent a little island, Minnisa. "When the Good Spirit ereated this island it was a perfect plain, with- out trees or shrubs. He first created an Indian man. then an Indian woman. They multiplied and when there were about ten, death was known to have come in the midst of them. The first man lamented his fate; he went to and fro, up and down the earth, saying, 'Why did the Good Spirit create me, that I should so soon know weakness, death and frailty ?' The Good Spirit heard him and was touched by his appeal. He therefore commanded those beings he had ereated in Heaven to as- semble a great council. The Good Spirit addressing the council said :
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'What shall we do to better the condition of man, for I have made him weak and frail?' The host assembled said: 'Oh Good Spirit, thou hast formed and created us and Thou art self-existent, knowing all things, and thou alone knowest what is best for thy creatures.' This consulta- tion lasted six days and during that time not a breath of wind blew to ruffle the waters. This calm is called Umwatig by the Indians. On the seventh day not a cloud was seen; this is called Nagheezig. On the sev- enth day the Good Spirit summoned his messenger, and having placed in his right bosom a piece of white hare skin, and in his left a piece of the head of a white headed eagle, both of which were painted blue, representing peace and commemorating the six days consultation in Heaven, sent him to earth. The messenger was instructed to tell the first man that his lament had been heard, and that he brought good tidings. He told the Indian that he must conform himself strictly to the Good Spirit's commands. He also told the Indian that he had brought to him a piece of white hare skin, and a piece of white eagle's head, and these must be used in their Medawi, or Grand Medicine feast, and whatsover they should ask on these occasions would be given them, and the life of the sick should be prolonged. The messenger also gave him a white otter skin, painted on the back of the head with a blue stripe; the paint used being part of the blue sky they so loved and ad- mired (The blue paint, used on pipes, pouches and facial decoration, was typical of this, and signified peace and kindness). The messenger also held in his hands a bunch of white flowers and plants, which he said he had been directed to scatter over all the earth, that the Indian might find them when he wanted them for healing the sick. At this time a very large tree was sent down and planted in the middle of the island. Its roots, which were very large, extended to the edges of the island, east and west, so the winds could not uproot it. On the east side was a blue mark, indicating the sky. The messenger instructed the Indian how to use the bark in connection with other medicinal herbs, eautioning him always to take it from the east side.
The mythology of the Chippewa embraces not only a Great Spirit, good and evil, but also countless minor deities. One of these is Chebia- bose, keeper of the Land of Souls, same as Nagpote of the Menominees. Another is Pauguk, who appears as a human skeleton, armed with bow and arrows. He corresponds to the Menominee Paka (Fear of Death). Many of their winter tales are of giants, portrayed as cannibals, and fairies having supernatural powers. A greater number of these stories are of wizards, sorcerers and the evil spirits of land and water. Mana- bozho (Manabush, in Menominee dialect) is prominent as one of the demi-gods. He appeared in countless forms with all the attributes of a god, and the weaknesses of a man. Though he could change his form at will, he was often in straits for a meal, but he always had his magic drum and rattles to summon supernatural help. He had power to send birds and beasts on all sorts of errands, but, when they danced before him, did not hesitate to snatch a fat duck for a meal. Manabozho is
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connected with the Chippewa version of the deluge, and recovery of the earth. The account quoted was given by a Chippewa chief named Osh- ewegwum (Log on a Stream) to Colonel MeKenney in 1826: "The earth was made by Nanibozou (a local form of Manabozho). He and two wolves were out hunting; after two days one wolf parted from them and went to the left; the other continued with Nanibozon and was adopted as his son. Nanibozou knew there were devils in the lake, so he and his son (the wolf) went to war with them and destroyed all the devils in one lake; but every deer the wolf started would run into an- other of the lakes. One day the wolf chased a deer and it ran out upon the ice, the wolf followed and just as he caught the deer the ice broke and both fell in, and the devils caught and devonred them. Then Nanibozou went up and down the shore lamenting his lost son. A loon in the lake heard him and asked what he was erying about. The loon then told Nanibozou what had befallen the wolf, and also told him that he might see the devils if he would go to a certain place where they came out to sun themselves. Nanibozou went, and saw devils in all manner of forms; snakes, bears, and so on. When the two-headed devils got on the bank they saw Nanibozou and sent a very large devil, in the form of a snake, to investigate. When Nanibozou saw the devil coming he turned himself into a stump. The devil coming up, wrapped himself around the stump and squeezed so hard that Nanibozon was about to ery out when the devil uncoiled a little; then he wound him- self about the stump and squeezed still harder. The pressure was so great that Nanibozou was just about to cry out with pain when the devil relaxed himself and went back to his companions and told them it was nothing but a stump. The devils were not convinced and sent a bear, the bear hngged and bit and clawed the stump. He did this repeatedly until just as Nanibozou was abont to ery out, the bear returned and told the other devils it was nothing but a stump; wherenpon the devils all went to sleep in the sun just as snakes do. When Nanibozou was sure they were asleep he took his bow and arrows and shot the two great devils. When the rest awoke, they pursued Nanibozou with a great flood. He heard it coming and ran from hill to hill until he got to the top of the highest mountain. Then he climbed the highest pine tree he could find, but the waters followed him to the top. Then he prayed that the tree might grow; and it did grow but the water rose still higher. He prayed that the tree might grow more, as the water was up to his chin. He prayed the third time but the tree only grew a little. Then looking about, he saw a number of animals swimming, among them the beaver, otter and musk-rat. Nani- bozou called them brothers and bade them come to him. When they came he said: 'We must have some earth or we will die.' First the beaver dived down, but he drowned before reaching bottom. Then the otter went down, but he lost his senses before he could get a bite of soil. Then the musk-rat went down, and just as he got a bite of earth he lost his senses and floated to the top. Nanibozon had them all
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