USA > Michigan > Ionia County > Memorials of the Grand River Valley > Part 24
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The Indian, as such, cannot much longer exist, He must be civilized or die. The earth was made to cultivate, and not for a hunting range. The Indians must cultivate the earth, or cease to exist. It is indeed hard, but moralize upon it as we may, the world will never acknowledge those who rove over a country as its owners, nor will it allow weak nomads to occupy lands capable of sustaining a dense population.
While we assume possession of the lands the Indian called his own, and doom him to live within narrow bounds or die, let us do justice to the Indian of the past, and give a chance to the Indian of the future. Onr State kindly deals with them, and opens to them every avenne to wealth or honor. But it is not to him as a savage, but as a civilized man. The savages are disappearing; have disappeared. What is left of the once proud tribes is dividing itself between civilization and death. We fear that death will get more than its share. But we can-
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not allow 5,000 acres to a man. The world must be held by those who will use it.
INDIANS OF SOUTHERN MICHIGAN.
The information in the following article was obtained mostly from a gentleman who spent his early years among the In- dians-was educated with them in the mission school, and who afterwards was a trader among them. He chooses that his name shall not be given.
The southern part of this State, and the northern part of Indiana and Illinois were occupied by the Pottawatomies, a more warlike tribe than the Ottawas and Chippewas, who lived north of them. They roamed over that part of the State south of the Central Railroad. Though there was no definite line between them and the Ottawas, yet by general consent each observed a line, beyond which the claim of the other was ac- knowledged. Near the mouth of the St. Joseph River was a band of four or five hundred, whose chief was Opekagun-a smart intelligent man-tall, straight and good looking, as indeed an Indian chief is likely to be; physical manliness being what leads to that position. There was another band of about 100, six miles below Niles, whose chief, Cogga-moccasin (Porcupine Shoe), was in the battle of Tippecanoe with Tecum- seh, where he was wounded and left for dead. He lay for three days after the battle in a marsh. The old fellow lived, however, and afterwards, when drunk, would show his scars, and tell of the battle, but would say nothing of them when sober. The head chief of the whole was Chebas, whose resi- dence was at the head-waters of the Wabash. A chief of high standing, called Wizzoo, lived at Niles. Their other chiefs were Logaman and Pogagun.
Indian character is nearly the same at all places, where not spoiled by the white man. The Pottawatomies at the time (1825), were in full possession ; and the few whites who resided amongst them, were entirely subordinate, and found it expe- dient to let the Indians have their own way. If an Indian wanted anything, he would take it openly, and pay for it after- wards, if he could; if not, you had only to send in your bill at
18
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the payment, and it would be duly honored by the chiefs. They were in turn hospitable and accommodating. If you wanted anything of theirs, it was yours. They would do any- thing to help a white family in need-hunt for them, and bring them game, when they had nothing at home. Goods might be left by the traders on the bank of the river for a month, or exposed in an open field, with perfect safety. They never thought of stealing from one another, and no care was taken to protect their property. They lived without law or lawyers. Murder was avenged by the relatives of the slain, or settled with the murderer. When the relatives were satisfied. the clan would not interfere. An instance of this kind oc- curred under the cognizance of our informant, about four miles from Niles. Old Black Wolf was killed there by an Indian : his squaw came up to the murderer, saying: "See here, my brother, you don't want to kill me, do yon?" He answered, "No, I don't hurt a woman." She then invited him to go to a trader, at some distance, and get whisky, and they would settle the affair; he consented. Before starting, she told him it would look as though he wanted to hurt her, if he carried his club, and enticed him to let her carry it. They proceeded amicably, chatting as they went, she leading the way. At length, having thrown him entirely off his guard, she sud- denly turned upon him, and killed him with his own club. That ended the matter; all were satisfied.
The Sacs and Foxes were a terror to them. Those Indians received a tribute from Great Britain, and went to Canada for it; they went four hundred miles to get about $4 apiece. They were very vexatious to the Pottawatomies when pass- ing through the country. Our government finally prohibited their going for this tribute:
By treaty stipulations the Pottawatomies were forced to go west of the Mississippi. They were sent off, but would come back. Gen. Scott was baffled by them. The treaty and laws were hard on the Indians. They could not stay and be citi- zens. Some had farms with improvements, but they must go. They would not go, however; catch them and they would escape. Gen. Scott, baffled in his endeavors, got an Indian trader
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by the name of Coquilard to induce them to remain where sent. He succeeded, in the main, and made a fortune by the operation. Some did not go; but lived about in scattered bands, scarce coalescing with the other Indians, and with no bond of union among themselves.
A large Mission School was established at Niles, under the superintendence of the Rev. Mr. McCoy. The Mission took and supported all that offered; and at one time had 300 schol- ars. The writer has availed himself of every possible source of information, to ascertain the effect of these Missions: and all testimony is to this point-that their result was evil, and nothing else. There was no place in the world for the educa- ted Indian. Civilization offered them no place; and, unskilled in Indian arts, they were despised by the Indians; and without the means of living, they became outcasts. They were not received as associates by the whites; Indian habits were bro- ken np, and the simplicity of Indian character. They were themselves too proud to return to Indian life; and company and fellow of neither white man or Indian, what could they do? What they did do was to sink into vice and degradation. Lazy and dishonest, no confidence could be placed in them. It is impossible for one to be a man unless sustained; and what was there to sustain the educated Indian? Too proud to be an Indian, and despised by them in turn, and uncountenanced by the whites, what could they do? Now the Indian has a chance to be a man among men; then he had not. The school at Niles was admirably conducted, and the teachers were zealous; but missionary and teacher were ashamed of their pupils, soon after they left the school. There was scarce an exception to the general rule-no good came of it. They tried to make civilized men and women of those who could have no place among the civilized, and none among the savage. There is such a thing as beginning a good work at the wrong end. Ag- riculture and the arts should precede literature and science; and those should precede or accompany theology. Missionary zeal generally begins with theology,and wofully fails; not from lack of good intentions, but from lack of wisdom.
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MEMORIALS OF THE
INDIANS, AS FOUND BY THE EARLY TRADERS.
From the earliest times there has been a class of men who have made a business of trading with the Indians for furs and peltries. They were generally locomotive, but would tempo- rarily occupy stations or trading posts. Very early in the history of America, Michigan was penetrated by the Canadian French; and the two posts, Detroit and Mackinaw, were their centers of operations. Of those who, in pursuit of fur, pene- trated to the Grand River Valley, we know nothing; and there is no reason why we should care to know. They left behind no monumental traces of their history. They got what they wanted, and departed with their gains.
The business of trading with the Indians was not open, and could only be carried on under a license from the United States.
The position of the trader was a peculiar one; and he must necessarily be the friend and benefactor of the Indians. The Indians were the lords of the territory, and would allow no white man to remain among them, unless he had their confi- dence. The United States also exercised a supervision over intercourse with them; and would permit no one to do busi- ness with them as a trader, without giving bonds to follow the rules laid down by the Government, and taking an oath to abide by those rules. The trader was also to have a license from the Superintendent of Indian Affairs. This license was liable to be revoked on complaint of the Indians, or of any- body else. The Government would protect no unlicensed trader, either in his person or his property, and would protect no licensed trader unless he complied with the rules laid down for his guidance. Here is a copy of the " Instructions " received:
Instructions to Louis Campau, this day licensed to trade with the Indian nation at
1. Your trade will be confined to the place to which you are licensed.
2. Your transactions with the Indians will be confined to fair and friendly trade.
3. You will attend no Councils held by the Indians, nor send them any talk or speech, accompanied by wampum.
4. You are forbidden to take any spirituous liquors of any kind into the Indian country; or to give, sell or dispose of any to the Indians.
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5. Should any person attempt to trade in the Indian country without a license; or should any licensed traders carry any spirituous liquors into the Indian country; or give, sell or dispose of any to the Indians, the Indians are authorized to seize and take to their own use the goods of such traders; and the owner shall have no claim on the Indians or the United States for the same.
6. Should you learn that there is any person in the Indian country, trad- ing without a license, you will immediately report the name of such person, and the place where he is trading, to some Indian agent.
7. The substance of the 5th regulation you will communicate to the Indians.
8. You will take all proper occasions to inculcate upon the Indians the necessity of peace; and to state to them that it is the wish of their Great Father, the President, to live in harmony with them; and that they must shut their ears to any wild stories there may be in circulation.
Given under my hand, at the city of Detroit, this, 15th day of Novem- ber, 1822.
WILLIAM WOODBRIDGE, Secretary,
and at present vested with the powers of Superintendent of Indian Affairs therein.
With his license and his goods the trader repaired to the place where he was anthorized to do business. By the way. his license was not general, but confined him to a specific lo- cation. Every subdivision of his business, and every sub- trader must have a license.
On his arrival, a council of Indians would decide whether he might remain and be their trader. If displeased with him. they drove him away. If they chose to have him remain. they gave him substantial tokens of their good will; and would stand by him; at the same time they expected that he will stand by them.
Many of the traders, to increase the confidence of the In- dians, would take an Indian wife, and thins seal the proof of their kindly sympathy. Indeed the Indians demanded this proof. The alliances thus formed were generallly for one hundred moons, when, according to the Indian nsage, the wife might be let go.
As a general thing mutual confidence and respect existed between the traders and the Indians.
The 4th of the above instructions was never strictly ob- served. By the connivance of the authorities, three times in
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the year, on occasion of the Indian festivals, liquor was fur- nished them for a general carouse. These bacchanalian events were under the care of the traders themselves. At those times the Indians would have the liquor, and would go for it hun- dreds of miles, rather than not have it. It was judged expe- client to permit the traders to furnish it for them. The trader provided them a house for their revel, and guarded them by his employes; and every care was taken that they should not hurt one another, or be injured when too drunk to take care of themselves. The jollification over, the gate was shut down.
They had a way of avoiding the license at the trading sta- tions, by supplying a trusty Indian or squaw with goods to be sold to their band. This was financially safe. Goods to the amount of $1,000, were often thus entrusted to an Indian. The goods were mostly sold on credit, to be paid for when they returned from their hunting expedition. These private credits were often $100 or more. It would not do not to trust them ; there must be confidence. .
All accounts concur in stating that Indian honor is not now what it once was. They have been cheated, and have learned to be as big rascals as any of their white neighbors; and they are charily trusted.
There is a strong bond of sympathy between the old Indian Traders; and they are very jealous of the honor of their pro- fession. The wild, half-civilized life they led, away from all sympathy, excepting that of the savages and each other, ren- dered them a fraternity, strongly bound together. The nature of their intercourse with the Indians was such as would show them the best side of Indian character, and strongly attach them to the race. The French traders, as a general thing are warmly attached to the Indians; and have little of the Amer- ican prejudice. They wounded not the Indian's pride; but met him as a fellow-man. It was woe to the Indian when the American met him in indiscriminate trade.
In 1825, Rix Robinson, and in 1827, Louis Campan located themselves as Indian Traders. Robinson's principal station was at Ada. Campan brought on about $5,000 worth of goods; and commenced business on the west side of the river
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at the Mission Station, where Mr. Slater was endeavoring to Christianize and educate the sons of the forest. This Mission had its history.
There were, on the west side some 500 Indians, under the chiefs Nonoquahezich (Noon Day), and his son-in-law Mixicinny (called "Young Chief"). Four miles south, on what is known as the "Bemis Farm," Makcottiooski (Black Skin) had a village, numbering some 300. There was another village at Battle Point, whose chief was Onam ontapay (Old Rock). The other villages of the Valley were the clan of Mocottiquahquosh (Old Hog), at German Flats, on the Maple River, numbering 800; the second chief was Moccat- tiocquit (Black Cloud) and the clan of Kewicoosheum (Long Nose), at the mouth of Flat River, where Cobmoosa was second chief.
The chiefs of these clans controlled all the Indians in the Valley. In the war of 1812, they were all engaged on the side of Great Britain. It was the boast of Black Skin that he was the first to apply the torch to the village of Buffalo. He died in 1868, in extreme old age. Noon Day moved off with the "Slater Indians," to the vicinity of Gull Prairie, where he died about 1840, supposed to be 100 years old. He was a man very much esteemed by the whites; was generous and noble.
The Indians of that time were a proud, high-spirited race; rich, and made great display of their wealth. Their chiefs, almost without exception, were high-souled men.
These bands have mostly removed to the reservations in Oceana county. The aforementioned chiefs are probably all dead; most of them dying before going to the reservations. In 1846, old Moccottiocqnit made his last visit to Grand Rapids. He was brought there at the time of the Indian payment, in the last stages of marasmus-a poor, pitiable object, without the least gleaming of intellect, and was carried back to die. He was then a noble wreck, with majesty in the skeleton look of his magnificent frame. By the people along Maple River he is remembered with much honor, as one of God's noblemen.
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MEMORIALS OF THE
FLAT RIVER INDIANS.
About 300 or 400 Indians centered at the mouth of the Flat River. Their last chief there was Shogwogeno, a young man. Cobmoosa was a sub-chief, as was also Wobwindego, the father of the chief. Cobmoosa was an old man of most majestic appearance. His manner of walking gave him his name-" The Grand Walk." He had a Mormon supply of wives-no less than six, three of whom were Wobwindego's daughters. Wobwindego was the chief until he gave place to his son Shogwogeno. He had three other sons-Aishkib- egosh, Acongo and Wabesis. The last was a son by adoption. His history and fate are elsewhere given.
When the Indians moved to their reservation at Penwater, Cobmoosa at first stayed behind. He could not leave the graves of his forefathers, and the scenes of his early days. To the last he remained an Indian, living in a wigwam. though rich ; and dressing and living in Indian style. Though most of the others in some degree adopted the dress and style of the whites, he presisted in his old habits. He said to Mr. Campan: "I am an Indian; and can be nothing else. I wish my people and my children to be civilized. I know your ways are superior to ours, and that my people must adopt them or die. But I cannot change. The young can adopt new ways; the old cannot. I shall soon pass away. living and dying an Indian. You can bend the young tree. but not the old oak." But, bent and broken by age, he did at last go with his people, and died very old at Pentwater, in 1872.
Cobmoosa was a man of mark. He was not so amiable or respected as some of the other chiefs; he owed his position among them mostly to his majestic mien and his eloquence. His personal bearing was majestic, and before age had bowed him down he walked the earth as a king. The writer first saw him at the Indian payment, at Grand Rapids in the fall of 1846. He was then tastefully dressed in Indian style, and seemed proud that he was an Indian. But each passing year took away from his kingly bearing, and soon Cobmoosa wa .; but a bowed and shuffling old man, who, when last seen.
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had so far humbled his Indian pride as to wear a white man's coat, and he walked the streets of Grand Rapids as an old white man does, whom death has neglected.
The lingering behind of old Cobmoosa gave rise to the fol- lowing, which was published in one of the Grand Rapids papers :
COBMOOSA'S LAMENT.
My step is the tread of a warrior no more; The days of my pride and my glory are o'er; No more shall I follow the foeman's track: No more shall the war-chief welcome me back; My bow, my nerves, and my heart are unstrung; My death-song alone remains to be sung. The braves of my clan have sunk to their rest; Their children are gone to the north and the west; The forests have fallen, the land is soll; Our birthright is gone for the Christian's gold, And manhood has passed from the Indian's brow, Since he gave the soil to the white man's plow. The lord of the forest is lord no more; The pride of his manly soul is o'er. The fields, where he won his youthful fame, On the track of the foe, or in quest of game, Are his no more.
Unmanned he goes To brood over the Indian's doom and woes; His doom he sees in the towering halls, His doom he reads, as the forest falls, His doom he hears in the Sabbath chime, His doom he reads in the march of time; Will it shame thy heart, proud white man, say, To shed a tear as we pass away ?
As for me, I go not where my kindred have gone; By the grave of my father I'll linger alone. The oak may be rent by the lightning of heaven; The storm-wind may bow it, its stem may be riven; But with trunk sere and blasted, and shorn of its bays, Still grasping the earth, it proudly decays. As a son of the forest I lived in my pride; As sons of the forest my forefathers died. "Till I go to the land where the bright waters shine, I'll live by their graves, and their grave shall be mine; I linger not long, my nerves are unstrung, My death song is ready, it soon will be sung.
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MEMORIALS OF THE
HOLLAND BAND.
Near Holland was a band of abont 300, under Wakazoo. who was recognized as chief by the Indians and by the U. S. government. These Indians made some advances in civiliza- tion; used oxen, carts, plows, etc .; learned to use the ax; had a church, made of lumber picked up on the lake shore. To some extent they adopted the dress and customs of the whites; raised corn, potatoes and squashes. A few learned to read. They had some log houses, which they used mostly for storage, generally living in the common Indian wigwams. Isaac Fair- banks, who now is a justice of peace in Holland, was the gor- ernment farmer among them.
Mr. F. represents the Indians as peaceable, friendly and honest; to the last degree hospitable and courteous to stran- gers; not only willing to share with others, but to give up all in their generous hospitality. He represents the chief, Waka- zoo, as a native nobleman; talented, sagacious and manly. He was morally a good man; generally temperate, but, towards the last, a drinker. Drinking caused his death. He was of medium size, with strongly marked Indian features; of com- manding presence; a fine orator, and noble fellow. He was very old.
Maxsanba was also a leader; claimed to be a chief; was talented, but not so amiable.
The Indian farms were about three miles southeast from Holland.
In 1848, the Mission was moved to Grand Traverse. A few remained behind. The missionary teacher was Geo. N. Smith, now of Northport, Grand Traverse.
CHIPPEWA MYTHOLOGY.
The following is extracted from the writings of Thomas L. Mckinney, who. as United States Commissioner, was sent, in conjunction with Gen. Cass. to negotiate a treaty with the Chippawas of Michigan, August, 1826.
It is proper to premise, that the Mrs. Johnson referred to as narrating the legend, was the wife of Mr. Johnson, an Irishman, who, traveling by Lake Superior, became enamored with the daughter of the famous chief, "Waba- jick; " afterwards married her, and spent his life educating his family-a family spoken of in the highest terms by all who knew then. Of this Mrs. Johnson, Mr. Mckinney speaks in the following terms of high appreciation :
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Mrs. Johnson is a genuine Chippewa, without the smallest admixture of white blood. She is tall and large, but uncommonly active and cheerful. She dresses nearly in the custom of her nation. Her hair is black; her eyes are black and expressive, and pretty well marked, according to phrenologists, with the development of language. Her face, taken altogether, denotes a vigorous intellect and great firmness of character; and needs only to be seen, to satisfy a tyro in physiognomy, that she required only the advantages of education and society. to have placed her on the level with the most distin- guished of her sex. As it is, she is a prodigy. As a wife, she is devoted to her husband; as a mother, tender and affectionate; as a friend, faithful. She manages her domestic concerns in a way that might afford lessons to the better instructed. They are rarely exceeded anywhere; whilst she vies with her generous husband in his hospitality to strangers. She understands, but will not speak English. As to influence, there is no chief in the Chippewa nation, who exercises it, when it is necessary for her so to do, with equal success. Gen. Cass acknowledges his deep obligation to her in 1820, for, at a critical time in the negotiation, when the prospect was that all would fail, interposing her influence, and by her pursuasive reasonings with the Indians, saving the treaty. She has never been known, in a single instance, to coun- cil her people but in accordance with her convictions of what was best for them, and never in opposition to the government. Her Indian name is " Oshan-guscoday-way-gua."
She was the mother of Mrs. Schoolcraft, and Mrs. Oaks. Her picture, at- tested by Mrs. T. D. Gilbert, who knew her well, as being life-like and true to the original, is now before the writer. It evidences mental and moral dignity and greatness. But to our Indian story.
She was asked by Mckinney to give him some of the traditions of her peo- ple, and she, in Chippewa, with great spirit, gave him the following, which was translated by her husband and daughter:
" A man from the North, gray-headed, and leaning on his staff, went roving over all countries and climes. Looking round him one day, after hav- ing traveled, without intermission, for four moons, he sought a spot on which to recline and rest himself. He had not been long seated before he saw be- fore him a young man, very beautiful in exterior, with rosy cheeks, sparkling eyes, and his head crowned with flowers, and from between his lips he blew a breath as sweet as the wild mountain rose. Said the old man to him as he leaned upon his staff, his beard reaching low down upon his breast, 'Let us repose here awhile, and converse a little. But first we will build a fire, and and we will bring together much wood, for it will be needed to keep us ' warm.' The fire was made, and each took his seat by it, and began to con- verse -- each telling the other where he came from, and what had befallen him on the way, Presently the young man felt cold. He looked round him to see what had produced the change, and pressed his hands against his cheeks to keep them warm. At this moment the old man spoke, and said: ' When I wish to cross a river, I blow upon it and make it hard and walk over on its surface. I have only to speak and bid the waters be still, and touch them with my finger, and they become hard as stone. The tread of my foot makes soft things hard, and mny power is boundless.'
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