USA > Michigan > A history of the northern peninsula of Michigan and its people, its mining, lumber and agricultural industries, Volume I > Part 9
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67
The following are the Menominee totems at present, arranged ac- cording to the respective families and the order of their importance: First-Owasse. Widishi-anum, or bear family; Owasse, bear; Kita- mi, porenpine; Miq-ka-no, turtle; Ota-tshia, crane: Moqw-aio, wolf; Mikek, otter; No-ma-eu, sturgeon; and Naku-to, sunfish.
Second-Ina-maqkin. Widishi-anum or Big Thunder family; Kineu, golden eagle; Shawa-nani, forktail hawk; Pinash-in. bald eagle; Opash-koshe, turkey buzzard; Pakash-tshe-ke-u, swift-flying hawk; Pe- kike-kune, winter hawk (now migrating) ; Keshewatoshe, sparrow hawk; Maq-kwokani, red-tailed hawk; Kaka-ke, crow; Inaqtek, bea- ver: Piwat-inot, beaver; Omas-kos, elk; and Una-wanenk, pine squir- rel.
Third-Moqnai-o, Widishi anum, or wolf family. The wolf was recognized as belonging to the bear clan. but is properly at the head of the third family; Moquaio, wolf; Anam, dog; and Aba shush, deer.
The Owasse, or bear totem, included as a sub-family the two broth- ers Namann, beaver (the Beaver was of the Thunder totem also) ; and Osass, muskrat.
Dio woo by Google
45
THE NORTHERN PENINSULA OF MICHIGAN
The Kine-u wi dishi amun, or eagle family, was a sub-family of the thunderers and ineluded Pinashui, bald eagle; Kaka-ke, crow; Ina- qtek, raven; Ma-qkuana-ni, red-tail hawk; Hinana-shin, golden eagle; Penike Konan, fish hawk.
The Ota tshia, or crane sub-family of the bear, had the following to- tems: Ota-tshia, crane; Shaka-shakeu. great heron; Osse, old squaw duck, and Okawasiku, coot.
The Mos Widishianun, or Moose family, sub-order of the thunderers. consisted of Mo's, moose; Omaskos, elk; Waba-shiu, marten; and the Wu-tshek, fisher.
After the totems united into a body for mutual benefit they were still, according to the myth, without food or medicine or the knowledge of means to protect themselves and provide necessities. The Good Mys- tery saw how they suffered from disease and want, and the annoyance of the wicked underground beings, and, having pity on them, sent Manabush, one of his companion mysteries, down to help them. This story is told in connection with the Mitawok, or medicine rites.
These totems, which are the heraldic ensignia of the Menominees. were highly regarded by them. They shared the general belief that there was kinship between the individuals of different tribes, who pos- sessed the same totem, even though the tribes were hereditary enemies. They also disliked to kill an animal of the totem to which they belonged. particularly if this was the same as their personal guardian, or medi- eine. When this became necessary the hunter first apologized to the animal for depriving it of life, and refrained from eating certain por- tions of it. For instance no bear man was permitted to eat the flesh of the bear he had killed, though members of the other totems might do so. The hunter might eat the head and paws, carefully placing the bones upon a shelf afterwards. To treat these bones irreverently was an insult.
MENOMINEE CHIEFS
Our historical knowledge of the Menominee chiefs begins with Tsheka-tsheke-mau, or Tshake-tshoka-mau, Old Chief, or the Old King, as he was called by early writers. He was the head of the Owasse, or bear do-da-mi. He was head chief in 1763, and at the time of his . death in 1821 he was believed to be a hundred years old. He was no publie speaker but a man of good sense, and was greatly beloved by his people. Sometimes he was known as Cha-kau-choka-ma, and also as Chawanau (Shawano) or Sontherner. The certificate given him by Governor Haldemand of Canada in 1778, recognizing him as grand chief of the Menominees, bears this last name, owing probably to his having come from a more southern tribe. This certificate is preserved in the cabinet of the Wisconsin Historical Society.
The name Old Chief was undoubtedly given him late in life. He left one son, Akwinemi, who does not appear to have been prominent. This son had two children, chief of whom was Oshkosh, or Bear's Claw.
Din ed by Google
46
THE NORTHERN PENINSULA OF MICHIGAN
It will be observed that the Menominees had departed from the ancient mother-right in line of descent, and the children were all of the Owasse, or bear totem, though allied frequently through the mother's line, with other totems.
Oshkosh was born in 1795 and began his career while a youth of seventeen, as he was in the war of 1812, under the special care of To- mah. He also served under Colonel Stambaugh in 1832. His name, Oshkosh, signifies bravery. The Bear signifies courage, as well as wis- dom, a quality he was noted for. As an orator he had no equal among the Menominees, and few superiors among the white people. He was not a large man physically, but possessed good sense and much shrewd- ness. He marred his good qualities, however, by excessive drinking. He was first recognized as head chief at the council at Butte des Morts in 1827. Governor Cass, who had found the Menominees practically without a head, conferred a medal of recognition upon him. He was already very prominent among the Indians, to such an extent in fact that, after committing a murder during a drunken spree, about the ยท time of the council, he escaped with only a severe tongue-lashing from the woman who was next of kin to the victim; though she might, by taking a pipe and a war club and laying them at the feet of any Me- nominee chief, in accordance with their custom, have demanded and secured immediate vengeance.
Oshkosh was married several times; his first wife being Bambani (Flying about the Sky) of the Ina-maqkiu dodami (the Thunderers). There were three children from this union, Akwinemi, Niopet and Kosh-ka-noqui. On the death of Bambani, Oshkosh married Shaka nou in (Decorated with Plumes). She had no children. Later he mar- ried Tomokoum, who had one daughter, Kino-ke. This daughter mar- ried first Charles MeCall, and second, her cousin, A-pain-sia. Oshkosh died in 1858, and was buried near Keshena on the present reservation. His name is perpetuated by a prosperous city in Wisconsin. His oldest son, Akwinemi (In the Mouth of Everybody) succeeded him in 1859. He was born in 1822. In 1871, while under the influence of liquor, he stabbed a man, and as a result he was deposed and imprisoned. He tried to recover his office after his release from prison, but did not succeed, and never regained his influence.
His brother Niopet (Four in a Den), succeeded him and still holds the office of head chief. He and his brother claimed to be the only full blooded Menominees at the present time. Through his mother, Niopet writes the totem of the thunderers with that of the bear. He is described as "being about five feet, nine inches tall, of light brown color, high cheek bones and decidedly like a Japanese in appearance (a likeness that is frequently noticed in varions tribes). He is a judge of the Indian court, a man of honor and veracity, and is universally respected. He is also one of the chiefs of the Mita-wit, and is enthusi- astic in his devotion to the traditions and rites of this ancient order. In spite of his own convictions, he has permitted and even urged his
Dig wod by Google
47
THE NORTHERN PENINSULA OF MICHIGAN
children to adopt the Christian religion. His wife, Wa-benomita-nou (Wabeno woman) of the Pa-kaa-qkiu dodaim, is a sister of Shunien (Silver Money) head of one of the Menominee bands, and both are de- scendants of Tomah: his grandchildren. She is described as quite good-looking but rather stout. She has had fourteen children; two sons, Reginald and Earnest, being now living. Reginald, who is well educated, was a student at the Normal School in Lawrence, Kansas, and is direct heir to the office of head chief. He married a Miss Roey Wilbur, who has some Menominee blood. Their son, born in 1893, con- tinues the Owasse dodami as the ruling totem. Earnest, brother of Reginald, lives at Keshena, the headquarters of the tribe. He is steady and gives promise of making a good citizen.
The second line of Menominee Chiefs claim descent from Thomas Carron, a French half-breed trader, who, with some of his descendants, figured extensively and creditably in Menominee history. Old Carron, as he was familiarly known, was born near Montreal about the year 1700, and his mother was an Abanaki Indian. The Indians called him Karon, or Koro. He came to Green Bay shortly after its founding. His wife was a Menominee woman named Waupesesin (Wild Potato). She was a sister of a prominent Menominee chief. Carron was well liked by the tribe. At the time of Pontiac's conspiracy, an attempt was made to get him to carry the wampum belt to the Menominees and to use his influence in persuading them to join Pontiac's forces. His brother-in-law, Wau-pe-sepin, acted as emissary to him, but Carron declined and helped to keep the Menominees on a friendly footing with the English, who appreciated his assistance and rewarded his devotion. He was also on good terms with the French, and in 1763 was spokes- man for the old chief, Sheka-tshekiue-mau. Carron was regarded as the handsomest man among the Menominees. He had two other wives besides Waupesesin, and had children by all of them; so his de- scendants are numerous. One of his wives was a Sauk woman whom he met on a war expedition against the Pawnees. His children by his Menominee wife were Konot, Tomah, Karon or Shekwauene, Aia-mita, and three daughters, one of whom was named Katish. These children were all of the Pa-kaa-qkiu, or prairie chicken dodami.
Carron died in 1780, at the age of eighty years, and was succeeded by Konot, his oldest son. This is the Menominee version of Claude, or Glode as it was generally called. Konot was born in 1716 and was tall, well proportioned and of great personal strength. Sometimes at ball play when two or three would spring on him to hold him back, he would dash ahcad, not minding them in the least. As an orator of his tribe he was noted, and his speeches were sensible and to the point. He was also a very successful hunter and trapper, accomplishments which endeared him to the Indians quite as much as did his gift of speech. Konot was married twice, but the names of his wives are not known. Their children were Konot, Carron, Dzho-seqkwaio, Shanot, Margaret and Ashawa-Kanou. The last named daughter of Konot, or
Diarticoo by Google
48
THE NORTHERN PENINSULA OF MICHIGAN
Glode, married a mixed blood Ottawa named Kakwai-tosh, and had six children, whose names were Nika-naw-ohano, known as Louis Bernard Kakatosh ; David Kakatosh: Sabatis, known as JJean Battiste, or John Kakatosh; Shanik, or James Ka-ka-tosh; Margaret and Susan. Louis and John are now well known citizens living in Menominee. David and John served honorably in the Civil war. David lives at Keshena reservation. Margaret, now Mrs. LaFrambo, lives in Menominee and is a respected citizen, as are in faet the entire family. This account of the Kakatosh family is in accordance with the record in the Smithsonian report of 1892 and 1893, but John and Louis Kakatosh both insist that their mother Ashawakanau, was the daughter of To- mah, and not of Glode, and that therefore their descent should be traced through Tomah's line. In proof of this John Kakatosh says he remembers his mother's account of her brother Josette, who died in 1831, and also remembers the death of her youngest brother, Glode or Konot, son of Tomah by a second marriage. This uncle of John and Louis Kakatosh was frozen to death at Lake Winnebago, New Year's day, 1847. John says he had seen him the day before, and that he himself was then fifteen years old. His mother and his brother Louis attended the funeral. Ashawakanau died July 15, 1849, at Bay Set- tlement, Wisconsin, at the age of sixty-five years. The Ottawa mother of Kakatosh, who was the father of John and Louis, was named Oke- wa. She became Christianized, and was baptized Margaret at Green Bay. She lived to be one hundred and twenty-five years old. her death occurring at Bay Settlement about 1859. The following story was related by her to her grandchildren, and John Kakatosh, who per- sonally knew White Hawk, once a prominent chief, heard the same story from him also. I give it in the idiom of the narrator.
"When all were Indians here, the Big Medicine man-warrior was in New York, and gathered all his neighbors to go to Quebec. He was head chief of Menominees then, Medicine Man and Warrior. At Quebec he made lots wigwam; had about three hundred men besides women and children. He told his neighbor 'tomorrow will see a big thing come over from the East ;- a vessel.' Those Indians were afraid of the vessel coming. Medieine man said 'Don't you run away; he is going to be our friend.' The Frenchmen took a yawl boat and came ashore. Medicine man called to the Frenchman 'Que bec,' meaning to get off the boat, to come ashore, and so the Frenchmen called the place Quebec.
"The Frenchmen gave the Indians lots of blankets and guns. Then the Frenchmen started to go back across the ocean, and when the Frenchmen went out past a big point they saw the English boat on the other side of the point. Both boats went across the ocean and each claimed to have found the place-discovered it-but the Indians knew the Frenchmen were here first.
"The English and French governments said 'We'll fight for that.' Frenchmen buried a silver eup at Queber to mark their discovery.
Dio woo by Google
49
THE NORTHERN PENINSULA OF MICHIGAN
Englishmen, when they came west, spotted a tree and marked the time and how many there were. That was around the big point from Que- bec. When Englishmen came back and Frenchmen pointed out the buried enp the English said 'You must buried it today, you got no sign in the tree.' They then commenced to fight ;- the English and the French. French officer got wounded with bullet in belly and died before morning. The Frenchmen told the English to use the Indians well, just like their children, and that is how the Frenchmen and the English, and the Indians, came together in Canada." John Kakatosh says that his mother got this story from her parents, and that it was exactly the same in meaning, as that told by White Hawk to him.
Tomah (Carron) was born at Old Carron's village on the west bank of the Fox river, opposite Green Bay. He was generally regarded as a chief, in early life, and was as influential, though not so high in rank as was his brother Konot, or Glode. After Konot died Tomah became practically the head of the Menominees, though the Old Chief, Sheka- tshokee-man, was nominally head chief and outlived Tomah. Mr. Grignon says of Tomah that "He was about six feet in height, spare, with dark colored eyes, handsome features and was very prepossessing;" also that "his speeches were not long, but pointed and expressive. He was firm, prudent, peaceable and conciliatory." Captain Zebulon M. Pike, who met Tomah in the spring of 1806, above Clear Water river on the up- per Mississippi, where Tomah and his band of Menominees had been on a winter hunt, says of him: "This Tomah is a fine fellow, of a very masculine figure. noble and animated delivery, and seems to be much attached to the American people." He also says: "This chief was an extraordinary hunter; for instance, he killed forty elk and a bear in one day, chasing the former from dawn until eve." The following story, told by Mr. James W. Biddle, illustrates Tomah's prudence and fore- sight : "In 1810 or 1811, when Tecumseh was forming his great Indian con federation to drive back the eneroaching Americans, he visited Green Bay and obtained a conneil and hearing from Tomah and his people, whom he addressed in a manner he best knew how to do. In true Indian spirit he pictured the glory and certainty of success, and as omens, re- capitulated his own prosperous career. the number of battles he had fought, the victories won, the enemies slain, and the number of scalps he had taken. Tomah was sensible of the effeet of such an address upon his people and feared its consequence. As he was opposed to leading them into war, his reply was calculated to allay the feeling engendered and he closed his remarks by saying to his people: "You have heard the words of Tecumseh ;- heard of the battles he has fought, the enemies he has slain and the scalps he has taken." He then pansed, and while silence reigned supreme, he slowly raised his hands, with his eyes fixed on them, and said in a lower, but prouder voice "but it is my boast that these hands are unstained with human blood." The effect was tremen- dous, and admiration was forced from those who did not approve of the moral implied. The gravity of the council was disturbed for a moment Vol. 1-+
Dig ticoo by Google
50
THE NORTHERN PENINSULA OF MICHIGAN
by a murmur of approbation, and then he concluded with remarking that he had ever supported the policy of peace, as his nation was small and weak; that he was fully aware of the injustice of the Americans in their eneroachments upon the lands of the Indians, but that he saw no relief by going to war, and would not lead the tribes to do so, but that if any of his young men desired to leave their hunting and follow Tecum- seh. they had his permission to go. His prudent council prevailed. Tomah and about a hundred of his warriors accompanied Colonel Rob- ert Dickson, in 1812, in the capture from the Americans of Fort Maek- inac, but they did not do any fighting. Oshkosh was, on this expedi- tion, under Tomah's special care. In 1814, with about eighty Menom- inees, he again accompanied Colonel Dickson and took part in the battle in which the American commander, Major Holmes, was killed.
Tomah was of the Pa-kaa-qkiu dodami. His first wife was a Me- nominee woman named Kina-komi-qkin (Wandering Around). By her he had two sons, Josette and Ma-qkatabi. Tomah is said to have separated from this wife and afterwards to have married two sisters, by one of whom he had four children, of whom one was named Glode.
It is stated that Tomah died from excessive drinking, owing to mor- tification at his treatment by the English, who surprised him by a change in their policy. According to Mr. Grignon and Mr. Biddle, this occurred in 1817, though Tomah's grave-post upon Mackinaw island, where his death occurred, bears the date of 1818. He had been on a trip to Drummond island to receive the usual annual gifts from the English, and these being refused he felt too chagrined to return to his tribe. He was deeply mourned by his people, and his funeral was con- ducted with their most elaborate ceremonies.
Tomah's son. Josette, who succeeded him, was born in 1800. He married Wabaogkin (White Wing). They had seven children: To- mah, Aqkiwasi, Shunien, Keshiene, Wabeno Mitamu, Oke-mawabon and Kosev. Keshiene owed his name (Swift Flying) to a vision his father Josette had while fasting, of myriads of eagles and hawks, representa- tives of the thunderers, flying swiftly by. The reservation in Wisconsin bears this name Keshena, as it is usually called. Keshiene succeeded his father, but Oshkosh acted as regent during his minority. Keshiene was married twice and had four children. His brother, Shunien, is head of one division of the Menominees, and their sister, Wabeno-mit- amu (Wabeno Woman), is wife of Niopet, present chief of the Menom- inees; thus uniting the Carron and Oshkosh families.
There are eleven bands of Menominees named after their respective heads: Oshkosh, Aiamiqta; Shakitok, now under Niaqtawaponi, sec- ond chief of the tribe; Manabusho, LeMotte, Piwaqtinet, Peshtiko, Op- opesha; Keshok or Keso; Aqamot, now under charge of Matshikineu; and Shunien. These bands are mostly on the reservation at Keshena, though a number of Menominee families live at Bark river, Indian Town and other points in upper Michigan. Many of the Menominees are devoted Roman Catholics, and do not practice their ancient religion,
Dio od by Google
51
THE NORTHERN PENINSULA OF MICHIGAN
the Mitawit. or Grand Medicine. The present chief. Niopet, is an ar- dent believer in the ancient rites, and endeavors to have his people pre- serve the customs and traditions handed down from the beginning of the race.
There are four divisions of the Grand Medicine-the highest, Mita- wit, conducted by the Mide, or medicine man, whose profession includes incantation, exorcism of demons, and the administration of magic rem- edies; the second. the Jessaked, or juggler, who prophecies and coun- teracts the evil charms of rivals; third, the Wabeno, or daylight man, whose orgies last till daylight, and who claims ability to prepare luck charms for the hunter, and love powders for anxions lovers; the fourth is the mash-kiki-winine, or herb doctor, who possesses knowledge of medicinal plants and administers "medicine broth." All practice their arts alone except the Mide, who are organized into a society called the Mide-wiwin, composed of both sexes and an indefinite number. This order is divided into four degrees, and admission into it is important and necessarily difficult. The male candidates have usually been des- ignated for this purpose at an early age, and from such time the par- ents gather presents of all sorts to defray the expense of the prelim- inary instruction by the Mide priests, and of feasts and ceremonies of initiation. Often the family is involved in hopeless debt to meet these demands, but the honor is so great that relatives will usually assist to fulfill the obligations.
MANABUSH AND THE GRAND MEDICINE SOCIETY
This Grand Medicine Society perpetuates the history and traditions of the Menominees from their beginning, and also the coming upon earth of an intermediary between them and Kitshe-manido, the Su- preme Spirit. The work of this intermediary is to teach the art of living, and the means of warding off disease and death, as well as to guide them in their relations with the Spirit World. He is called Manabush (Manabozho) by the Menominees. There are two distinct ceremonies-one for initiation into the society, and the other a feast for the dead, to "release his shadow" and permit it to go to the Land of Mysteries, or the setting sun. Sometimes these are united, as when a child selected for the society, dies. The feast for the dead is followed at once by the initiation of a substitute, usually the chief mourner. All of these ceremonies include the rehearsing of the story of Manabush, which has many variations, but is commonly as follows:
"The daughter of Nokomis, the Earth, was the mother of Manabush, who was also the fire which comes from flint. The flint grew out of the earth and was alone; then the flint made a bowl and dipped it into the earth and slowly the bowl full of earth became blood and this gradually changed into Wabus, the rabbit. The rabbit grew up, took on human form and became Manabush. He was angry at finding himself alone on earth, and also because the Ana-maqkiu (Wicked Underground Spir- its) annoyed him constantly. It was the flint that told Manabush he
Dig wod by Google
52
THE NORTHERN PENINSULA OF MICHIGAN
was alone, while he was rubbing a piece of it upon a stone to form an ax. While Manabush was thinking of what the flint had said he saw Moquaio, the wolf, who was also alone. Manabush welcomed the wolf for a brother and changed him into a man, and they built a wigwam on the edge of a lake where they lived together. Manabush warned his brother never to go npon the water, or cross the ice. but one day while hunting Moqnaio found himself on the edge of the lake oppo- site his wigwam, and disliking to make the long journey around, ventured ont npon the ice, and when upon the middle of the lake the ice broke and the Anamagkin pulled him under and he was drowned. Manabush knew his brother was killed and mourned for him four days; every sigh cansing the earth to shake and tremble, thus forming the ridges and ravines. On the fifth day while hunting. Manabush saw his brother approaching, and the wolf said to Manabush: 'My fate will be the fate of all our friends and descendants. They will die, but after four days they will return again!' Then Manabnsh knew that what he thought was his brother was only a shade, and so he said: 'My brother. return to the place of the setting sun. You are now called Naqpote, and will have the care of the dead.' The shade said: 'If I go there and our friends follow me we shall not be able to return again to this place.' Manabush again said to his brother 'Go Naqpote and prepare a wigwam for our friends; build a large fire that they may be guided to it and that on their arrival they may find an abode.' Then Naqpote departed to abide in the Land of the Shades, the setting sun; where the world is ent off. When Manabush found himself deprived of his brother he looked about and found there were many people-his uneles and aunts -also children of Nokomis, the Earth. They too were harassed by the evil spirits who had destroyed Naqpote. Manabush determined to de- stroy these evil ones, and so eried out four times for the waters to dis- appear from the earth, which they did, leaving many of the Anamaqkin stranded in the mud, while on the shore lay the chief of them all, Misi- kinebik (or Mashenomak), the Great Fish. Just as Manabush was about to kill him the small spirits caused the water to return, and they all escaped. Then Manabush made a birch bark canoe and pursued Misi- kinebik, and as he went along he tannted the evil spirit and challenged him to battle. The great fish paid no attention at first, but merely sent the smaller Manidos to attack him. Manabush repelled them and at last Misikinebik got angry and, rushing out suddenly, swallowed Mana- bush. When the latter found himself inside the great fish he looked abont and found many of his people there, among them the buffalo who had wandered from the prairies to find the rich grass near the lakes. Some of those who had been inside the fish a long time were weak and sick, and some had already perished, while others were freshly caught; (moralists can observe the effect of sin upon the human race, in this primitive variation of the story of Jonah).
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.