USA > Michigan > A history of the northern peninsula of Michigan and its people, its mining, lumber and agricultural industries, Volume I > Part 13
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brought to him and he examined all their claws, but found no earth ex- cept a little in those of the musk-rat. Nanibozou took this in his hands, rubbed it and held it up to the sun until it was dry. Then he blew it all around over the water and the land appeared." When the Chip- pewa was asked where the musk-rat got the earth, he said he didn't know. He believed Nanibozou lived somewhere towards the rising sun; that he looked like a man and that he had once had a wife but she dis- appeared. He also said Nanibozou was a twin, born of a virgin mother, and that she and the other son vanished when the twins were born, and were never seen again. This chief said that the souls of the dead went to a large village that had no end to it, towards the setting sun; that it took several days to reach this and that the Great Good Spirit did not live in the village but in the sky.
The Medawin, or Grand Medicine dance of the Chippewas, like that of the Menominees, is founded upon these myths, of which there are many. with Nanibozou, or Manabush, as the central figure. The Chip- pewas' ritual is much longer and more complete than the Menominees, who borrowed many of their forms from the Chippewas. Manabouzou gave the birch bark chart containing the story of his descent, and the rules for healing the sick, to the otter, which he saw first. This otter appeared at the four cardinal points successively, and then at an island in the center of the water. The otter became the controlling spirit of the first degree of the Medawin, which was guarded by eight spirits. The second degree was owned by the Thunder birds and was guarded by twelve spirits (some tribes make the panther mando the chief deity of the second degree). The entrance to this degree was always guarded by two evil spirits who must be driven away by Manabozho. The third degree was guarded on the outside by two spirits and on the inside by Makwau Manido, the bear spirit, during the day. At night it was guarded by eighteen spirits put there by Kitsche Maimdo. There were always four steam baths, for four successive days, obligatory as a prep- aration for the fourth degree. This, which is the highest degree, was sacred to Kitsche Maimdo, whose name is always spoken with reverence. The bear spirit and Mide Manidos guard the doors, Following this fourth degree the sacred plants, such as ginseng, bear berry, ete., are given to the candidate and their use explained. The sacred colors were green and red; the green always being at the top of the posts before the entrance. The same arrangement of color is often observed in beaded garters, baldries, bags and other articles, used in full-dress ceremoninls.
After the otter had been initiated into the Medawin he made fom prayers, then plunged beneath the waters and swam toward the west, followed by the Arushinabeg (Chippewas). He reappeared at Ottawa island and here the people located and dwelt many years, and con- dueted their saered rites. The otter then plunged again beneath the water and wherever he reappeared the Arushinabeg (Chippewas) rested and put up their medicine lodges. This interrupted migration continued until Sandy lake, Minnesota, was reached, and here the otter
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disappeared. Before this they had stopped in about thirty localities; among them Mackinaw island, Sault Ste. Marie and La Pointe. This migration of the otter embodies the western emigration of the Algon- quin nation. The Chippewas claim to have dispersed into various bands from La Pointe and Sandy lake.
DANCES OF THE CHIPPEWAS
The Wabeno dance of the Chippewas was wilder and far more bes- tial than that practiced by the Menominees or other Algonquin tribes; some of their forms of worship being too vile for general reading. The good missionaries sought by every means to overcome their low habits, and the Wabeno of later years lost much of its grossness, owing to their efforts.
Colonel McKenna describes a ceremonial dance, in honor of the com- missioners who negotiated the treaty of Fond du Lac (Lake Superior) in 1826. He says: "An Indian band of about forty came over from one of the islands; as they landed they came up two abreast, leaping and chanting in time with the drums. They formed a circle in front of the headquarters. The drummer then went around this three times, with a short double step, first on one foot then the other. They were naked, except for the breech-clout, and were painted, some all black some half black and half red, the colors separated by a nicely divided line running lengthwise down the spine and in front so that one arm and leg were red and other side black. Their heads were ornamented with feathers, their hair plaited, with little bells and trinkets in the braids. From their belts hung some small looking-glasses, their knives and the skins of birds. Their ankles were bound with bands of fur. Some wore moccasins and some a fox's tail streaming from each heel; others wore leggins. Their faces were painted with red, green, yellow or black-in circles, lines, stars, points, or all together. A little boy about five years old, painted black and wearing an enormous head-dress of feathers, was in the midst, and went through the whole ceremony. keep- ing time with the drums, and singing, which was a monotonous repeti- tion of a-ha-a-o-ch. During the pauses of the chanting a warrior would tell of his exploits in war and chase. These speeches were met by vocif- erous shouts.
"This was a ceremonial pipe dance, but it might have been called a begging dance, as the sole object was to obtain gifts, particularly whiskey. They were given a mockoc filled with tobacco and a small amount of diluted whiskey. Each drank a small glassful except those accompanied by children. Each child was entitled to a glassful, which was at once handed to his father. These gifts were distributed by an attendant called Machinewa. Almost every chief had one or more of these, who received and distributed the gifts for the family. There was no appeal from his manner of division. These were followed by about sixty more, even more grotesquely painted than the others; some were white and some red bodies, with white hands and faces. Their hair,
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which was generally braided and fastened up, was let down and hung on their shoulders. Some had horns on their heads, They had two little boys with them. They said they did not come to dance in mock- ery, but because their hearts were glad. Also that they brought the pipe which was the emblem of life and peace. They were received eere- moniously, the pipe was smoked and refreshments were given them."
A Wabeno was given for the same commissioners at Sault Ste. Marie in 1826. "Two women and two girls took part in this. The men, painted and decked with feathers, sat on boughs around the tent as elose to the sides as possible. A little girl began the dance. The step
THE SOO OF THE CHIPPEWAS (from old government survey )
of the women was peculiar. They did not lift the feet from the ground, but placed them close together and kept time to the drums with their heels, and moved right and left by turning their feet in those directions, always keeping the body perpendicular. The little girl daneed about five minutes, then an old woman arose and danced in like manner. As soon as she was seated an unusually tall Indian, dressed in skins with the fur on, and a fur cap on his head, entered and looked fiercely around, blowing and uttering a sound like el-eh-eh at every breath. Presently a young Indian entered and seized him by the arms and, being shaken off, caught at his body as though compelling him to sur- render some object. Presently each took a drum and went around the tent, stepping in time, and with bodies half bent, and beat the drum in the faces of those seated. After this the older man made a speech to the Great Evil Spirit, to appease him and beg his compassion on them.
Vol. 1-6
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The delivery of his speech was attended by violent gesticulations and contortions of the body. Then he went around the tent, again followed by several Indians, all singing and stepping in time, with their bodies half bent over. Then the old man made another speech, and others joined the dance. The rest smoked while this was going on." About eleven o'clock an attendant took Colonel McKenna by the arm and said "Needje Needje, whiskey, whiskey, Wabeno." Sixpence was given him and he soon returned with the liquor. The dancing and speech-making were kept up all night by the priest, or jossakeed. At sunrise the feast was brought in. It was in two kettles, each holding about six gallons. One was smoking hot and looked thin, the other was thicker and colder. Probably both contained dog flesh, as the preparation for the Wabeno had ineluded the killing and dressing of a dog for the feast. In the morning some who had not been at the Wabeno brought their birch bark bowls for some of the soup.
The drums mentioned are used in ceremonies of all sorts and are made of pieces of wood hollowed out, and the ends covered with raw- hide, stretched while wet so that it is very tight and resonant when dry. The Mide drum is always round, often large and elaborately decorated, made from a section of a hollow tree perhaps. Rattles used in the cere- monies were made in various ways; often a dry gourd was filled with beans or acorns or small pebbles. The only instrument among the Chip- pewas which is really musical, according to white taste, is the flute with three holes; played by an expert, this makes pleasant but mournful sounds. It is used mostly in courtship.
The Chippewa faith in dreams lasted until a late day, as the follow- ing story told by Plover, a chief who lived on the banks of the Ontona- gon river, will show. Plover had a dream in which a tall, handsome man came to him from the westward. This man who did not touch the earth, but remained poised in the air opposite him, told Plover that the world was coming to an end. Then the Plover knew that the apparition was a messenger from the Great Spirit. The messenger told him there were no more Manidos in the ground nor above, nor in the water. All were taken away except four at the cardinal points; when these were taken. it meant the end of time. The messenger told him to go to the northeast and stay there, and as Plover looked about he saw this meant the extreme end of a large lake. The messenger told him also that if he wished to remain and fight his enemies, he had brought him a war elub for the purpose. This was very large, made of red willow, and was red all over; but the Plover thought he could not fight, so the messenger left him, saying that was all he wished to know. The Plover began to sing and awoke singing.
The Chippewas were just as superstitious as other Indians. They would not go around Keweenaw Point in early days, but always made a portage.
The story goes that "many years ago some of their people, while going around the Point, attempted to land on Beaver island (Lake Su-
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perior). When they approached the island the form of a woman arose and, as they drew nearer, she continmed to grow until her size became overpowering and fearful and they fled in terror." They believed the women held dominion over all the beavers on the point and adjacent islands, and interdicted their landing; so from that time on they never disturbed the beavers there. The Chippewas held to this until con- paratively recent times, and the beavers were very numerous in that vicinity when the whites came. Then the value of the beaver fur in ex- change for white men's goods, especially whisky, which was the most powerful weapon ever used in the downfall of a race, overcame their superstitious fears.
In spite of their warlike habits and gross ceremonies, the Chippewas had many fine traits of character, and some of their legends and myths are full of poetry and natural beauty. The following legend was re- lated by Mrs. Johnson, daughter of Wanbo-jeeg. and translated by her daughter Charlotte: "A man from the north, gray haired and carrying a staff, went roving over all countries and climes. After having trav- eled for four moons without stopping, he sought a spot on which to re- eline and rest. He had not long been seated when he saw before him a young man, very beautiful, with rosy cheeks, sparkling eyes, and his head covered with flowers; while from between his teeth he blew a breath as sweet as wild mountain flowers. Said the old man as he leaned upon his staff, his long grey beard falling almost to his feet: 'Let us rest here awhile and talk a little, but first we will make a fire.' They brought much wood and made a fire, and each told the other what had befallen him on his journey to this place. Presently the young man felt cold and he looked about to see what had prodneed the change, rubbing his hands against his cheeks to warm them. Then the old man said: 'When I wish to cross a river I blow upon it and make it hard so that I may walk upon its surface; I have only to speak and bid the waters be still or tonch them with my finger, and they become like stone; the tread of my foot makes soft things hard. My power is boundless.' The young man feeling still colder, and tired of the old man's boasting, also noticing by the rosy tints in the east that the morning was near said: 'Now my friend, I wish to speak.' 'Speak;' said the old man, 'my ear, though it be old, it is open ; it ean hear.' 'I go,' said the young man, 'over all the earth, too. I have seen it covered with snow and the waters I have seen hard, but I have only passed over them when the snow melted, the mountain rivulets began to run, the rivers to move, the ice to melt; the earth became green under my tread; the flowers blos- somed and the birds were joyful, and all that was produced by your power vanished.' The old man sighed deeply and said 'I know thee, thou art Spring.' 'And thou' said the young man 'art Winter. I know thy powers are great, but thou darest not come to my country. Thy beard would fall off, thy strength depart and thou wouldst die. The old man felt the truth of this, and before morning was seen vanishing, but before they parted each expressed the hope that they would meet again."
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Another story illustrates heroism and superstition. Gitche Gausine was a great warrior. After a great battle with the Sionx some of the skulkers carried the bodies of the slain and made soup of them. Gitehe Gansine passed by at the time and they said: "Are you brave enough to partake of our mess and eat the bodies of the slain?" "No," said he. "I killed them, but only base men like you can eat them." After a time Gitche Gansine fell sick and apparently died. His wife, con- trary to the usual custom, kept his body four days, insisting that he was not dead; nevertheless she tied to his back the bag in which it was usual to put supplies for the dead. On the fourth day she put her hand on his breast and felt it rise. Soon Gitche Gansine opened his eyes and said : "I have slept long. I have had a strange dream." It immediately ocenrred to his wife that she had neglected to put his kettle. bow and arrows, and other articles by his side, in the usnal way. The thought had just passed when Gitche Gausine said: "Why did you not put the kettle and arrows beside me? Now I know why I came back, I was going along this path and it was very smooth. I saw many people going this path. all carrying burdens of various kinds. I saw
many lodges and in them drums were beating and there was daneing in them all, but nobody invited me to dance. I also saw much game, many deer and elk and so on, and felt for my bow and arrows, but had none, so I determined to return. Then I met a woman who said 'You need not return, here is a gun.' and another woman gave me a kettle; but these were not mine and I was still determined to return. On near- ing my lodge I found it surrounded by a circle of fire. Making a strong plunge -I leaped through the flames, and now I am awake." Gitche Gausine actually received the gifts mentioned in his dream soon after. He said the bag tied to his back was intolerably heavy, and ever afterward he sought to prevent his people from encumbering the dead with so many presents, as it made their journey through the Land of Souls so hard.
These Chippewa myths and legends might be continued without end. as every cave or unusual spot of natural scenery along the islands and shores of the great lakes has its story of giant, fairy or demi-god con- nected with it. The island of Mackinaw, which is the scene of the final disappearance of Manabozho, according to the Menominees and Chippe- was, abounds with sneh tales. One of the prettiest of these is the story of Osseo, son of the evening star, preserved in Lieutenant Kelton's his- tory of Mackinac: "In the days long gone an Indian lived in the north who had ten daughters, all of whom grew to womanhood. All were noted for their beauty, especially Owenee, the youngest. who was also very independent in her way of thinking. She loved to linger and dream in romantie solitudes, and paid little heed to the numerous young men who came to her father's lodge to see her. Her older sisters had all listened to the advice of their parents. and one after another had gone off to dwell in the lodges of their husbands or mothers-in-law, but Owenee would listen to no proposal of that sort. At last she married
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an old man named Osseo. He was so feeble that he could scarcely walk, and too poor to furnish his lodge like others. Her friends and relatives jeered and laughed at her, but she seemed quite happy and said to them: 'It is my choice and you will see in the end who has been wisest.' Soon after, the sisters and their husbands and their parents were all invited to a feast and, as they went along the trail, they could not help pitying their beautiful young sister who was accompanied by such an unsuitable mate. Osseo often hesitated and looked upward, but they saw nothing to interest him unless it might be the faint glimmering of the evening star through the boughs that shaded their path. One of the sisters heard the old man muttering to himself as he went along and he seemed to be saying 'Showain neme-shin-nosa,' which means 'Pity me, my fathers.' 'Poor old man,' said she, 'he is talking to his father. What a pity it is that he does'nt fall and break his neck, so that our sister might have a handsome young husband.' Presently they passed a large hollow log, lying with one end toward the path. The moment Osseo, who was of the turtle totem, saw it, he gave a loud peculiar cry and dashed into one end of the log. Presently he emerged from the other end, not the decrepit old man, but a young and handsome war- rior who, springing back to the road with steps as light as the reindeer, led the party off. But, in turning round to look for his wife, behold, she had changed into a feeble old woman, who was bent almost double and walked with a cane. The husband, however, remembered her lov- ing care while he was under enchantment, and treated her very kindly, constantly addressing her as 'Ne-ne-moosha,' or sweetheart.
"When they came to the hunter's lodge, where the-feast was to be given, they found it already prepared, and as soon as their entertainer had finished his harangue, in which he told them that the feast was in honor of the evening or woman's star, they began to partake of the portion dealt out to each of them in accordance with age and character. The food was very delicious and all were happy except Osseo, who looked at his wife, then looked upward, as though he would pierce the atmosphere with the intensity of his gaze. Soon sounds were heard, as from far off voices in the sky; they became more and more distinct, un- til at last he could understand some of the words; 'My son! my son!' said the voice, 'I have seen your afflictions and pity your wants. I have come to call you away from scenes that are stained with blood and tears. The earth is full of sorrows, giants and sorcerers; the enemies of man- kind walk abroad on it and are scattered throughout its length. Every day they lift their voices to the power of evil, and every day they busy themselves casting evil in the hunter's path. You have long been under their power, but shall be their victim no more. The spell you were under is broken; your evil genius is overcome; I have cast him down by my superior strength, and it is this strength that I now exert for your happiness. Ascend, my son ; ascend into the skies and partake of the feast I have prepared for you in the stars, and bring with yon those you love. The food set before you is enchanted and blessed: fear not to
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partake of it. It is endowed with magie power to give immortality to mortals and change men to spirits. Your bowls and kettles shall no longer be wood and earth; the one shall become silver, the other wam- pum. They shall shine like fire and glisten like the most beautiful scar- let. Every woman and girl shall change her looks and shall no longer be doomed to laborious tasks, but shall put on the beauty of the star- light, and become a shining bird of the air, clothed with shining feath- ers. She shall dance, not work; she shall sing, not cry.' 'My beams,' continued the voice, 'shine but faintly on your lodge, but they have power to transform it into the lightness of the skies, and decorate it with the colors of the clouds. Come Osseo, my son, dwell no longer with earth. Think strongly on my words, and look steadfastly at my beams. My power is now at its height; doubt not, delny not. It is the voice of the spirit of stars that calls you away to happiness and eternal rest.'
"Osseo alone understood these words. His companions thought them far-off sounds of music, or the singing of birds. Very soon the lodge began to shake and tremble and they felt it rising in the air; but it was too late to run out, as they were already as high as the tops of the trees. Osseo looked around him as the lodge passed through the top- most branches, and behold ! the dishes were changed into shells of sear- let color, the poles of the lodge into glittering wires of silver, and the bark that covered them into the gorgeous wings of insects. A moment more and his brothers and sisters and their parents and friends were transformed into birds of various plumage. Some were jays, some partridges, some pigeons, others were singing birds who hopped around displaying their gay feathers and singing their songs; bnt Owenee still kept her carthly garb and remained a decrepit old woman. Then Osseo gazed upward at the clouds again and uttered the same peculiar ery which he had given when he entered the hollow log. Instantly the youth and beauty of his wife returned; her dingy garments assumed the appearance of shimmering green silk, and her cane was changed into a silver feather. The lodge again shook and trembled, for they were passing through the uppermost clouds, and immediately after they found themselves in the Evening Star, the abode of Osseo's father. 'My son,' said the old man, 'hang that cage of birds which you have brought along in your hand at the door, and I will inform you why you and your wife have been sent for.'
"Osseo obeyed the directions and then took his seat in the lodge. 'Pity was shown to yon,' resumed the ruler of the star, 'on account of the contempt of your wife's sister, who laughed at her ill fortune and ridiculed you while you were under the powers of the evil spirit, which you overcame at the log. That spirit lives in the next lodge, a small star you see, at the left of mine, and he has always felt envions of my family because we had greater power than he, und particularly because we had the care of the female world committed to us. He failed in sev- eral attempts to destroy your brothers-in-law and your sisters-in-law,
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but succeeded at last in transforming you and your wife into decrepit old people. You must be careful and not let the light of his beams fall on you while you are here, for therein is the power of his enchantment: a ray of light is the bow and arrow he uses.'
"Osseo lived happy and contented in the parental lodge and in due time his wife presented him with a son, who grew up rapidly and was the image of his father. He was very quick in learning everything that was done in his grandfather's dominions, but he wished to learn hunt- ing, as he had heard this was a favorite pursuit on earth. To gratify him, his father made him a bow and arrows and then let the birds out of their cage that the boy might practice shooting. He soon became expert and the very first day brought down a bird, but when he went to pick it up he found to his amazement that it was a beautiful young woman with his arrow sticking in her breast. It was one of his aunts. The moment her blood fell upon the surface of that pure and spotless planet the charm was dissolved. The boy immediately found himself sinking, but was partly upheld by something like wings till he passed through the lower clouds; then he suddenly dropped upon a high ro- mantie island. in a large lake. He was pleased, on looking up to see all his aunts and uncles following him in the form of birds, and he soon discovered the silver lodge with his father and mother, descending, the waving bark looking like the gilded wings of insects. It rested on the highest cliff of the island and here they fixed their residence. They all resumed their natural shapes, but were diminished to the size of fairies. As a mark of homage to the Evening Star they joined hands and daneed on the top of the rocks every pleasant summer evening. The Indians quickly noticed that these rocks were covered in moonlight evenings with a larger sort of Puk-wudj-ininees, or little men; and they named them Mish-we-mok-in-ok-ong, or turtle spirits." To this day the island is named after them. Their shining lodge may yet be seen in the summer evenings when the moon shines elearly on the high rocks, and men who come near these cliffs at night have even heard the voices of the happy little dancers.
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