Having finished this long digression, I shall continue my history from the time of going to the village of the Connecedagas, where I stayed some months, making several excursions in scouting parties, and frequently bringing in prisoners, which did not escape the notice of Sir Guy Carleton, who at the next interview approved my conduct, and wished me to serve again in his regiment. I told him I was extremely happy I had rendered myself useful to my country, and considered myself highly honoured by so flattering a mark of his approbation; but that the life of a volunteer, though very honourable, would not entitle me to pay, and there was not a vacancy in any of the British regiments: he then appointed me a midshipman on board the ship Fell, commanded by captain Barnsfer, lying in the river St. Laurence, in which service I continued till she was ordered for England.
As soon as I quitted the navy, I returned to the Lake of the Two Mountains, and continued doing my utmost, in the line of an interpreter, and at intervals perfecting myself in the Indian languages, particularly in the Chippeway tongue, as I purposed engaging in the service of a merchant, to go to the north west the first convenient opportunity. I also applied myself sedulously to obtain a complete knowledge of their manners and customs, and with that view partook of their amusements, and was soon noticed as a good dancer. To this [35] qualification I also added the perfect notes of the different war whoops, as naturally as a Savage; and by conforming to their ways, and taking pleasure in their diversions, I was soon endeared to them, and left them with regret.
The dances among the Indians are many and various, and to each of them there is a particular hoop.[42]
All these I was perfect master of, frequently leading the sett. If accidentally a stranger came among us, (unless I chose to be noticed) no one could distinguish me from the Indians.
Presuming on my appearing exactly like a Savage, I occasionally went down in a canoe to Montreal, and frequently passed the posts as an Indian. Sometimes I would distinguish myself at a charivari, which is a custom that prevails in different parts of Canada, of assembling with old pots, kettles, &c. and beating them at the doors of new married people; but generally, either when the man is older than the woman, or the parties have been twice married: in those cases they beat a charivari, hallooing out very vociferously, until the man is obliged to obtain their silence by pecuniary contribution, or submit to be [36] abused with the vilest language. Charivari, in French, means a paltry kind of music, which I suppose is the origin of the custom.
Not content with being a proficient in their sports, I learnt to make a canoe, bark a tree for the purpose, and perform the whole business as regular as the natives. I also made makissins, or Indian shoes, of deer skins, drest and smoked to make the leather soft and pliable, and worked with porcupine quills and small beads, to which are sometimes suspended hawk bells. Those made by the Mohawks, at the Grand River near Niagara, are preferred for their superior workmanship and taste, and are sometimes sold so high as four dollars a pair, but in general they may be purchased, without ornaments, for one dollar: they are more pleasant to wear than English shoes: in summer they are cooler to the feet, and in winter, from being made roomy, they will admit a thick sock, to prevent the excessive cold from penetrating. The Indians, in their war dances, sew hawk bells and small pieces of tin on them to make a jingling noise, and at a dance where I was present, these, with the addition of a large horse bell, which I gave the chief who led the dance, made a noise not much unlike a Dutch concert.
The Savages are esteemed very active and nimble footed, but admitting this general opinion to prevail, it is well known the Europeans are more swift in running a small distance: their chief merit, I am of opinion, consists in their being able to continue a long time in one steady pace, which makes them useful in going express through the woods; and as they require little sleep, and can subsist on roots and water, which they take en volant, they do not waste much time in refreshment. [37] They are also admirable swimmers, and are not afraid of the strongest current. With these qualifications they are certainly a very useful race of men; and as long as the English retain any possessions in Canada, should be considered as the most valuable acquisition; indeed, as indispensibly necessary; and every endeavour should be exerted to retain them in our interest.
With regard to bodily strength, they are excelled by many; and even in hunting, the Virginians equal them in every part of the chace, though all the world allow them the merit of being good marksmen. I remember seeing some Americans shooting at a loon, a bird nearly the size of an English goose. This bird is remarkable for diving, and generally rises some yards from the place where it dips. They fired at the distance of one hundred and fifty yards with a rifle, several times without success: an Indian standing by, laughed at them, and told them they were old women: they desired him to try his skill, which he instantly did: taking his gun, and resting it against a tree, he fired, and shot the loon through the neck. I confess I never saw a better shot in my life, and was highly pleased, as it gratified my pride, in giving the Americans a favourable opinion of the Savages, for whom I always entertained a predilection.
The loon is a very remarkable bird, from the formation of its feet: but having no anatomical knowledge, I cannot describe it technically. They are so made, that it can scarcely walk; it is therefore seldom seen on land. In calm weather it rises from the water with great difficulty, and flies as impelled by the wind, on which it seems to depend. The method usually adopted by the Indians to kill these birds, is by fixing [38] a large bough at the head of the canoe, to conceal themselves till they paddle near the place where they are; when at a convenient distance, they fire, though not always with success. In the Chippeway language it is called a maunk, which agrees with the French word manquer, to fail; it being, from its shyness, very difficult to kill. The skin, which is very tough and thick, is dried and made use of as cases to cover their guns, to prevent the wet from spoiling them.
Having grown tired of living entirely with the Savages, I made an excursion to Montreal, where I met with an offer to go as interpreter to the north, which, at first, I did not care to accept; but as the salary proposed was handsome, upon mature deliberation, I embraced the opportunity of entering into that way of life, from which I fully expected profit at least, if not pleasure; but alas! I had often abundant reason to repent the pursuing the bent of my inclinations.
On the fourth of May, 1777, I left Montreal, with two large birch canoes, called by the French, maître canots, having ten Canadians in each, as the number of portages require many hands to transport the goods across the landings, which can only be done on men’s shoulders. As their voyage is so essentially different from the English manner of travelling, I shall relate it particularly.
The canoes are made at Trois Riviéres; they are, in general, eight fathoms long, and one and a half wide, covered with the bark of the birch tree, and sewed very close with fibrous roots; and of this size they will carry four tons weight each. As early in the spring as the ice will permit, they are brought up to La Chine, a village nine miles above Montreal.
[39] La Chine takes its name from the following story. Le Sieur La Salle, who was afterwards murdered by two of his own party, in Canada, in the year 1686, was very intent on discovering a shorter road to China than was then known, but his project failing by an accident which happened to him at this place, he was obliged to postpone his journey to the east, which induced the Canadians, by way of derision, to call it La Chine, or China; and by that name it has ever since been known.[43]
At this place the Indian goods are put on board very carefully; the dry merchandise in bales about eighty pounds weight, the rum, powder, and shot, in small kegs. The voyage from Trois Riviéres to La Chine is tedious and troublesome, as there is a strong current to combat; and without a fair wind, and occasionally a brisk gale to assist or relieve the constant use of the paddles, it would be impossible to make any way. Where the water is shallow, the canoes must be forced forward with long setting poles, while the men wade knee deep, and pull against the current with ropes; this is a labour and fatigue beyond what will be easily imagined. Custom has however made the Canadians very expert, and I must do them the justice to say they encounter these difficulties with uncommon chearfulness, though they sometimes exclaim, “C’est la misere, mon bourgeois.”[44]
From La Chine to Michillimakinac, there are thirty six portages; the distance by land and water is about nine hundred miles: in favourable weather the journey is frequently performed in about a month. Great care is necessary to steer the canoes up the strong rapids; to labour and care must also be added experience to keep them upright, and prevent their striking or rubbing against the stones, as they are very slight, and [40] easily damaged. Whenever by accident they receive an injury, as they frequently do, the hole is stopped with gum, melted with a piece of charcoal; the gum by wetting immediately becomes hard, and is capable of resisting the impression of the water. When the hole is too large to be stopped by gum only, the inner bark of the birch tree, pounded and tempered like mortar, is put on the aperture, this is covered by a linen rag, and the edges firmly cemented with gum.
We continued our voyage to La Barriére, at the head of the Long Saut, or long water fall, a very dangerous current from the extreme rapidity of the fall. At the top of this fall there are some traders settled, but they are not of any consequence either for the extent of their commerce, or the profits arising from the peltry they collect, the Savages in those parts being too well acquainted with the value of furs and skins to be imposed upon, unless when they are intoxicated, an advantage I must confess too frequently taken.
From this fall we proceeded to the Lake of the two Mountains, where there is a village belonging to the Connecedaga Indians, already described. At this place I stayed a day among my old friends, which was all the time my engagements would allow, as it is of the most material consequence in this branch of trade to be early at the wintering ground.
We proceeded to the Uttawa, or Grand River, coasting all the way till we came to Lake Nipissin, from whence the River St. Laurence takes its rise. We then entered the French River, leading to Lake Huron, and proceeded with very favourable weather to Michillimakinac, where we arrived on the 17th of June.[45]
[41] The country every where abounds with wild animals, particularly bears, moose and other deer, beavers, beaver eaters, lynx, foxes, squirrels, fishers, otters, martins, minx, wood cats, racoons, wolves, musquashes, &c.——There are scarce any but savage inhabitants to be found, who rove from place to place for subsistance, feeding on the animals they kill, except the skunk, or pole cat, which they never eat, unless pressed by the most extreme hunger.
Monsieur La Salle relates, that in his voyage on the banks of the Mississippi, among the nation of the Oumas, who live on a river of the same name, he saw a most extraordinary animal between the wolf and the lion; the head and shape resembling the former, and the tail and claws like those of the latter: he asserts it would attack all other animals, but was never known to hurt a man; that sometimes it would carry its prey on its back, and when it had eaten till satisfied, it concealed the rest under the leaves, or other cover; that every animal dreaded it to such a degree, that they would not touch any part of the prey it had left; and that the Indians called it Michibichi, which is an animal of the species of the tiger, but smaller and less speckled, and is now known to be the panther.
The beaver is a curious animal, but it has been described by so many authors, that I shall only observe what I believe they have not yet mentioned.—It is seldom seen in the day time: After sun set it leaves its habitation, and ventures abroad either to work, or procure food. It also takes this opportunity to wash itself. But the most remarkable singularity of this animal, is, that it lies with its tail constantly in the water, to prevent its getting stiff. The flesh of it is very good, either [42] boiled or roasted, but the tail is the best part.[46] While I am upon the subject of dainties, I may add, that the snout of the moose is also highly esteemed. Not any of the animals in North America are to be dreaded, except the grizzled bear, which generally keeps in as warm a climate as possible: wherever it comes it makes dreadful havock, destroying men, and even frequently whole families.
During the time I stayed at Michillimakinac, a remarkable circumstance of bravery and generosity was communicated to me, which may not be unentertaining to the reader.
An Indian boy, about fifteen years of age, was standing at some distance from the fort, when a Savage fired his gun, and accidentally killed an Englishman. As he was advancing, he discovered the boy leaning against a tree, and not being of the same nation, he formed the resolution of taking him prisoner: having no suspicion of the boy’s intention, he went up to him, and took him by the arm; the boy very artfully drew back, and shot the Indian through the chin: this so incensed him, that he was raising his hand to tomahawk him, when another Indian instantly coming up, asked his companion who had wounded him? he replied, the boy, adding, that he would immediately take his scalp: the other prevented his bloody purpose, and told him he would protect the lad, for he was too brave to die. He carried him to the fort, where he was purchased by the commanding officer, to prevent the Indian whom he had wounded from killing him.
Having taken in Indian corn, and hard grease, (the food all traders carry to the upper country) and exchanged my large canoes, or maître canots, for smaller ones, the latter being more convenient to transport across the carrying places, and better calculated to run into small creeks, we proceeded to the Falls of St. Mary, (a strait so called) which is formed by two branches that separate from each other at the furthest point of the lake. Here is a small picketted fort built by the Indians, and about ten log houses for the residence of English and French traders. The nation of the Sauteurs formerly were settled at the foot of the Falls, and the Jesuits had a house near them.[47] At this place there is abundance of fine fish, particularly pickerill, trout, and white fish of an uncommon size. From this place we continued our voyage to Lake Superior, formerly called Lake Tracy, in honour of Mons. de Tracy, who was appointed viceroy of America by the French king in June, 1665. It is reckoned six hundred leagues in circumference, and on it are a great number of large and small islands. At the entrance of this lake is a high rock, somewhat in the shape of a man, which the Chippeway Indians call “Kitchee Manitoo,” or the Master of Life. Here they all stop to make their offerings, which they do by throwing tobacco, and other things, into the water: by this they intend to make an acknowledgment to the rock, as the representative of the Supreme Being, for the blessings they enjoy, cheerfully sacrificing to [44] him their ornaments, and those things which they hold most dear.[48] An example worthy of imitation, so far as respects the good intention of the creature to the Creator, exhibiting an evident proof that man in his natural state, without any of the refinements of civilization, is sensible of his dependance on an invisible power, however ignorantly, or unworthily, he may express his belief. God alone knoweth the heart, and will judge every man by the knowledge he hath.
Superstition is a noxious plant, but it hath flourished in every climate from the torrid to the frigid zone. If its effects have proved so pernicious among civilized nations, as we know they have, is it to be wondered that barbarians have suffered by it? The poor untutored Indian will not incur a great degree of censure for obeying the dictates of his uninformed nature, and following implicitly the custom of his ancestors. Revealed religion has not been given to all, and it is a melancholy reflection that those who have been enlightened by it, are not so superior to the Savages as one should naturally expect to find them.
In this rock there are several cavities near a mile in length, and about twenty feet in width, arched at the top. The lake freezes only close to the shore, the water being constantly in a swell, and the waves frequently mountains high, which is easily accounted for, when we consider its immense extent. On a calm day, a little distance from shore, sturgeon may be seen in very deep water. The surrounding land is high and rocky, and the woods extremely thick. The palm, birch, ash, spruce, and cedar, grow large, and in great abundance. The Northwest Company, established at Montreal, keep a vessel on [45] the lake to transport their goods from Michillimakinac to the grand portage on the northwest side, and return with the peltry collected in the inlands.[49]
On the 4th of July we arrived at Pays Plat,[50] on the north east side of the Lake, where we unpacked our goods, and made the bales smaller, having, by the Indian accounts, one hundred and eighty carrying places to the part where I intended to winter. On our landing we discovered at some distance a number of Indians, which induced us to accelerate the arrangement of the cargo, in case of barter, and be prepared to embark when the business was finished. Every thing being properly secured, I made up to the Savages, and calculated their number at one hundred and fifty: most of them were of the Chippeway tribes; the rest were of the nation of the Wasses. They gave me fish, dried meat, and skins, which I returned with trifling presents. The chief, whose name was Matchee Quewish,[51] held a council, and finding I understood their language, proposed to adopt me as a brother warrior. Though I had not undergone this ceremony, I was not entirely ignorant of the nature of it, having been informed by other traders of the pain they endured in their adoption, though they declared they were favoured exceedingly; I determined however to submit to it, lest my refusal of the honour intended me should be attributed to fear, and so render me unworthy of the esteem of those from whom I expected to derive great advantages, and with whom I had engaged to continue for a considerable time.
The ceremony of adoption is as follows.——A feast is prepared of dog’s flesh boiled in bear’s grease, with huckle berries, of which it is [46] expected every one should heartily partake. When the repast is over, the war song is sung in the following words.
“Master of Life, view us well; we receive a brother warrior who appears to have sense, shews strength in his arm, and does not refuse his body to the enemy.”
After the war song, if the person does not discover any signs of fear, he is regarded with reverence and esteem; courage, in the opinion of the Savages, being considered not only as indispensible, but as the greatest recommendation. He is then seated on a beaver robe, and presented with a pipe of war to Smoke, which is put round to every warrior, and a wampum belt is thrown over his neck.
The calumet, or Indian pipe, which is much larger than that the Indians usually smoke, is made of marble, stone, or clay, either red, white, or black, according to the custom of the nation, but the red is mostly esteemed; the length of the handle is about four feet and a half, and made of strong cane, or wood, decorated with feathers of various colours, with a number of twists of female hair interwoven in different forms; the head is finely polished; two wings are fixed to it, which make it in appearance not unlike to Mercury’s wand. This calumet is the symbol of peace, and the Savages hold it in such estimation, that a violation of any treaty where it has been introduced, would in their opinion be attended with the greatest misfortunes.[52]
Wampum is of several colours, but the white and black are chiefly used; the former is made of the inside of the conque, or clam shell; [47] the latter of the muscle: both are worked in the form of a long bead, and perforated in order to their being strung on leather, and made up in belts.
These belts are for various purposes: When a council is held, they are given out with the speeches, and always proportioned in their size, and the number of the rows of wampum which they contain, to the idea the Indians entertain of the importance of the meeting; they frequently consist of both colours. Those given to Sir William Johnson, of immortal Indian memory, were in several rows, black on each side, and white in the middle: the white being placed in the centre, was to express peace, and that the path between them was fair and open. In the centre of the belt was the figure of a diamond, made of white wampum, which the Indians call the council fire.
When Sir William Johnson held a treaty with the Savages, he took the belt by one end, while the Indian chief held the other: if the chief had any thing to say, he moved his finger along the white streak; if Sir William had any thing to communicate, he touched the diamond in the middle.
These belts are also the records of former transactions, and being worked in particular forms, are easily deciphered by the Indians, and referred to in every treaty with the white people. When a string or belt of wampum is returned, it is a proof that the proposed treaty is not accepted, and the negotiation is at an end.
But to return from this digression. When the pipe has gone round, a sweating house is prepared with six long poles fixed in the ground, [48] and pointed at the top; it is then covered with skins and blankets to exclude the air, and the area of the house will contain only three persons. The person to be adopted is then stripped naked, and enters the hut with two chiefs; two large stones made red hot are brought in, and thrown on the ground; water is then brought in a bark dish, and sprinkled on the stones with cedar branches, the steam arising from which puts the person into a most profuse perspiration, and opens the pores to receive the other part of the ceremony.
When the perspiration is at the height, he quits the house, and jumps into the water; immediately on coming out a blanket is thrown over him, and he is led to the chief’s hut, where he undergoes the following operation. Being extended on his back, the chief draws the figure he intends to make with a pointed stick, dipped in water in which gunpowder has been dissolved; after which, with ten needles dipped in vermilion, and fixed in a small wooden frame, he pricks the delineated parts, and where the bolder outlines occur, he incises the flesh with a gun flint; the vacant spaces, or those not marked with vermilion, are rubbed in with gunpowder, which produces the variety of red and blue; the wounds are then seared with punk wood, to prevent them from festering.
This operation, which is performed at intervals, lasts two or three days. Every morning the parts are washed with cold water, in which is infused an herb called Pockqueesegan, which resembles English box, and is mixed by the Indians with the tobacco they smoke, to take off the strength. During the process, the war songs are sung, accompanied by a rattle hung round with hawk bells, called chessaquoy, [49] which is kept shaking, to stifle the groans such pains must naturally occasion.[53] Upon the ceremony being completed, they give the party a name; that which they allotted to me, was Amik, or Beaver.
In return for the presents given me by Matchee Quewish, which I had only acknowledged by some trinkets, and to shew how much I was pleased with the honour they had conferred on me, I resolved to add to my former gifts; I accordingly took the chiefs to a spot where I had directed my men to place the goods intended for them, and gave them scalping knives, tomahawks, vermilion, tobacco, beads, &c. and lastly rum, the unum necessarium, without which (whatever else had been bestowed on them) I should have incurred their serious displeasure. Our canoes being turned up, and the goods properly secured, I told the Canadians to keep a constant watch, night and day, while we were encamped. This precaution is absolutely necessary, as the Indians generally do mischief when they are intoxicated. On this occasion our care was of infinite service, for with the rum we gave them, they continued in a state of inebriety three days and nights, during which frolic they killed four of their own party; one of whom was a great chief, and was burnt by his son: having been a famous warrior, he was buried with the usual honours peculiar to the Savages, viz. a scalping knife, tomahawk, beads, paint, &c. some pieces of wood to make a fire, and a bark cup to drink out of in his journey to the other country.
On the 21st we embarked, leaving the band extremely well satisfied with our conduct, which they acknowledged in the most expressive language; but as it was customary to take conductors from one Lake to another, I engaged twenty of the Chippeways to accompany me in passing [50] by land the Grande Côte de la Roche, which is the rout that all the traders are obliged to take, on account of the great cataract, which is reckoned six hundred feet in height near the entrance of the Nipegon River. This journey is extremely fatiguing to the men, who are obliged to ascend a steep hill with considerable burdens, and for this reason it is customary to rest two or three days to recruit their strength.
We left la Grande Côte de la Roche in good spirits, and continued our voyage to Lake Alemipigon, where we met another band of Savages of the same nation. A council was held, and mutual presents exchanged. We stayed here ten days, encamped by the side of the Lake; during which time a skirmish happened among the Indians, in which three men were killed, and two wounded, after a dreadful scene of riot and confusion, occasioned by the baneful effects of rum.
Lake Alemipigon, or Nipegon,[54] is about one hundred miles in length, and supplies the Savages with great quantities of fish. The land affords abundance of wild roots, and the animals are very numerous. The Indians who hunt here are in number about three hundred, and are remarkably wild and superstitious.
On the first of August we departed with fifteen Indians, not only to serve as guides, but to assist us across the portages. We lived on animal food and roots, reserving our corn and hard grease for the winter. Every evening at sun set we encamped, and got into our canoes at break of day. We continued our march to Lac Eturgeon, or Sturgeon Lake, but did not stay there a sufficient time to enable me to give a particular account of it; I have, however, described it in the narrative [51] of my journey to Lake Manontoye, where I encamped for three days on account of the badness of the weather.
On the twenty fifth of September we arrived at Lac la Mort, or Dead Lake, situate to the northeast of Lake Alemipigon. This Lake is about sixty miles in circumference, the land low and swampy, and the water very unpleasant to the palate: it has been much frequented by the Indians, for, during the time I wintered there, I discovered no less than thirty-five different roads, about three feet wide, leading from the woods to the Lake side: it abounds with fish, and is frozen over in the winter, the ice not breaking away till April. The Indians who resort to it are good hunters, but very wild. The Chippeways are not so fond of dress as the other Savages, particularly those tribes who live very remote from Michillimakinac; this is easily accounted for; as the ice remains almost to the last spring month in England, and the winter season begins early in the month of October, the intermediate time is employed in making and repairing canoes, taking short excursions for food, amusing themselves in swimming, and other pastimes peculiar to the Savages. The luxury of dress can be little regarded by those whose constant necessities require the utmost exertions for their daily supply, and who are not provident enough to lay up a store of provisions for winter. Indians in general are extremely indolent, from the wildest to the most civilized, and value themselves upon being so; conceiving it beneath the dignity of a warrior to labour, and that all domestic cares and concerns are the province of women alone. This aversion for labour does not arise from dread, or dislike of fatigue; on the contrary, no people encounter or endure it with more chearfulness, particularly in their amusements, which are of various kinds, and many of them [52] violent and laborious. They are calculated to make them athletic, and at the same time by the profuse perspiration which they occasion, they render the joints supple, and enable them to hunt with more facility.
Playing at ball, which is a favourite game, is very fatiguing. The ball is about the size of a cricket ball, made of deer skin, and stuffed with hair; this is driven forwards and backwards with short sticks, about two feet long, and broad at the end like a bat, worked like a racket, but with larger interstices: by this the ball is impelled, and from the elasticity of the racket, which is composed of deers’ sinews, is thrown to a great distance: the game is played by two parties, and the contest lies in intercepting each other, and striking the ball into a goal, at the distance of about four hundred yards, at the extremity of which are placed two high poles, about the width of a wicket from each other; the victory consists in driving the ball between the poles. The Indians play with great good humour, and even when one of them happens, in the heat of the game, to strike another with his stick, it is not resented. But these accidents are cautiously avoided, as the violence with which they strike has been known to break an arm or a leg.[55]
Athtergain, or miss none but catch all, is also a favourite amusement with them, in which the women frequently take a part. It is played with a number of hard beans, black and white, one of which has small spots, and is called the king: they are put into a shallow wooden bowl, and shaken alternately by each party, who sit on the ground opposite to one another; whoever is dexterous enough to make the spotted bean jump out of the bowl, receives of the adverse party [53] as many beans as there are spots: the rest of the beans do not count for any thing.[56]
The boys are very expert at trundling a hoop, particularly the Cahnuaga Indians, whom I have frequently seen excel at this amusement. The game is played by any number of boys who may accidentally assemble together, some driving the hoop, while others with bows and arrows shoot at it. At this exercise they are surprisingly expert, and will stop the progress of the hoop when going with great velocity, by driving the pointed arrow into its edge; this they will do at a considerable distance, and on horseback as well as on foot. They will also kill small birds at fifty yards distance, and strike a halfpenny off a stick at fifteen yards. Spears and tomahawks they manage with equal dexterity.
The fatigue my Canadians had undergone rendered it necessary to prepare for wintering, and induced me to settle at Lac la Mort. The weather was also setting in cold, and threatened to be very severe, which was an additional motive. Having refreshed ourselves, and secured the canoes, I took two Indians to shew me a spot proper for building upon. We fixed close to the lake side, where we erected a loghouse, thirty feet long, and twenty feet wide, divided into two apartments, into which we deposited our goods. The next concern was to conceal our canoes in the woods, and to hide the rum under ground, except a small quantity for immediate use, knowing by experience the necessity of keeping it from the Indians, as our safety so essentially depended on it.
Having arranged every domestic concern, and spread our table in the wilderness, we prepared our winter firing, as wood is very difficult to bring home in severe weather. At leisure times we hunted, to increase our stock of provisions, which would not have been sufficient to support our household, and not choosing to risk the uncertainty of the arrival of Savages, who sometimes bring animal food to the traders. As the snow began to fall very heavy, we were prevented from making [55] long excursions, without using snow shoes. For the space of a fortnight we hunted with great success, and caught a number of small animals, on which we feasted daily; these proved a seasonable relief, and saved the corn and grease. We had been settled about three weeks, when a large band of Savages arrived; having only eight Canadians with me, I desired them to act with the utmost precaution, as our number was comparatively small, and in case of a drunken frolic, the property might be pillaged, and our lives sacrificed: fortunately for me I had very steady men, who were well accustomed to the Northwest Indians. We were mutually pleased with each other, as no trader had wintered there before. The great chief, whose name was Kesconeek, made me a present of skins, dried meat, fish, and wild oats; a civility which I returned without delay, and in a manner with which he seemed highly gratified. The rest of the Savages then came into my house, one by one, which is called Indian file, singing war songs, and dancing. All of them, except the chief, placed themselves on the ground; he, standing upright with great dignity in the centre of the tribe, delivered the following speech.
“Angaymer Nocey, wa haguamissey kaygo arwayyor kee zargetoone oway barthtyage Nishinnorbay nogome cawwickca kitchee Artawway winnin, kitchee morgussey cargoneek neennerwind zargetoone artawway neennerwind debwoye Nocey barthtyage meekintargan omar appeemeenequy, mackquah, amik, warbeshance menoach kegonce.”——
“It is true, Father, I and my young men are happy to see you:—as the great Master of Life has sent a trader to take pity on us Savages, we shall use our best endeavours to hunt and bring you wherewithal to satisfy you in furs, skins, and animal food.”
[56] This speech was in fact intended to induce me to make them further presents; I indulged them in their expectations, by giving them two kegs of rum of eight gallons each, lowered with a small proportion of water, according to the usual custom adopted by all traders, five carrots of tobacco, fifty scalping knives, gun-flints, powder, shot, ball, &c. To the women I gave beads, trinkets, &c. and to eight chiefs who were in the band, each a Northwest gun, a callico shirt, a scalping knife of the best sort, and an additional quantity of ammunition. These were received with a full yo-hah, or demonstration of joy.
The women, who are on all occasions slaves to their husbands, were ordered to make up bark huts, which they completed in about an hour, and every thing was got in order for merriment. The rum being taken from my house, was carried to their wigwaum, and they began to drink. The frolic lasted four days and nights; and notwithstanding all our precaution (securing their guns, knives, and tomahawks) two boys were killed, and six men wounded by three Indian women; one of the chiefs was also murdered, which reduced me to the necessity of giving several articles to bury with him, to complete the usual ceremony of their interment. These frolics are very prejudicial to all parties, and put the trader to a considerable expence, which nevertheless he cannot with safety refuse. On the fifth day they were all sober, and expressed great sorrow for their conduct, lamenting bitterly the loss of their friends.
On the 26th of October they departed for the hunt, which gave us great satisfaction, as we had scarcely rested during their abode with [57] us. When they got into their canoes, they sung the dead war song.—“Wabindam, Kitchee Mannitoo, haguarmissey hapitch neatissum:”—or, “Master of Life, view me well, you have given me courage to open my veins.”
Having piled the winter’s firing at a convenient distance from the house to prevent accidents, we prepared the nets for fishing. The ice was three feet thick, and the snow very deep; this we were obliged to clear away, before we could cut holes in which to put our nets. For the space of two months we had uncommon success, having caught about eighteen thousand weight of fish, which we hung up by the tails across sticks to freeze, and then laid them up for store. This was to us an important acquisition, as fishing in the middle of winter is precarious, and the return of the Indians to supply the wants of the traders very uncertain.
In summer the fishers go up the lakes, as well as rivers, and are generally most successful at the foot of a deep stream, or the mouth of a creek. In the beginning of winter they cut a large opening, and set nets. In the depth of winter they make a small hole, in which they angle; and sometimes they cut two holes in a right line through the ice, and pass a line at the end of a stick from hole to hole, by which they haul the net under the ice, frequently with good success. In winter, fishing is the daily employ of half the men, though in very severe weather it is a fatiguing service.
In the beginning of January, 1778, our provisions run short, having nothing left but some spawn of fish, which we beat up with [58] warm water and lived upon. The intense severity of the weather would not allow us to look after the nets; and although thus distressed for want of better food, we were obliged to stay at home, keeping a large fire, and lying almost continually on our blankets, which weakened us exceedingly. Having remained in this inactive state for some time, and hunger pressing hard, I roused myself, and proposed to my men to make marten traps, which they went about with the utmost cheerfulness. When they had finished a sufficient number, they set them in the woods, at the distance of about two miles from the house. While they were employed in this service, I was left alone, it being necessary for some one to remain, in case of the arrival of Savages. The first day my men were successful, and returned with two racoons, three hares, and four musquashes; on these we feasted the next day; and though we were not satisfied, they proved a seasonable relief, and enabled us to pursue the business we were engaged in with greater spirits, fondly expecting more prosperous days.
In a little time we were again destitute, and the men became disheartened; this induced me to propose a journey to Lake Manontoye, where we knew Mr. Shaw,[57] a brother trader, had wintered, to endeavour to procure some wild rice, which the Indians told me grew in the swamps at that place. The Canadians approved of the plan, and said they hoped they should be able to provide for their subsistence till my return. Previous to my departure, we were compelled to kill a favourite dog, belonging to Joseph Boneau, one of my people, which most sensibly affected us, because, independent of the attachment we had towards him, he was a very useful animal. The next morning I put on my snow shoes, and persuaded an Indian and his wife, who were with [59] me occasionally, and had accidentally come in from the hunt with six hares, to accompany me, promising them payment in rum at my return: they agreed to go, and it was very fortunate they did, as I could not have found the way without a guide.
We set off with the six hares, and travelled four days without killing any thing; this was a disappointment, but with the little stock we carried with us, we subsisted tolerably well. About an hour before sunset on the fourth day, we stopped at a small creek, which was too deep to be forded, and whilst the Indian was assisting me in making a raft to cross over, rather than swim through in such cold weather, against a strong current, I looked round, and missed his wife: I was rather displeased, as the sun was near setting, and I was anxious to gain the opposite shore, to encamp before dark. I asked the Indian where she was gone; he smiled, and told me, he supposed into the woods to set a collar for a partridge. In about an hour she returned with a newborn infant in her arms, and coming up to me, said in Chippeway, “Oway Saggonash Payshik Shomagonish,” or, “Here, Englishman, is a young warrior.” It is said that the Indian women bring forth children with very little pain, but I believe it is merely an opinion. It is true they are strong and hardy, and will support fatigue to the moment of their delivery; but this does not prove they are exempt from the common feelings of the sex on such trying occasions. A young woman of the Rat Nation has been known to be in labour a day and a night, without a groan. The force of example acting upon their pride, will not allow these poor creatures to betray a weakness, or express the pain they feel, probably lest the husband should think her unworthy of his future attention, and despise both mother and child: at any rate, he would tell her the infant, [60] if a boy, would never be a warrior; and if a girl, would have a dastardly spirit, and of course neither of them be fit for a Savage life.
I believe it will not be disputed that the Indian women love their children with as much affection as parents in the most civilized states can boast; many proofs might be adduced to support this assertion. A mother suckles her child till it attains the age of four or five years, and sometimes till it is six or seven. From their infant state they endeavour to promote an independent spirit; they are never known either to beat or scold them, lest the martial disposition which is to adorn their future life and character, should be weakened: on all occasions they avoid every thing compulsive, that the freedom with which they wish them to think and act may not be controuled. If they die, they lament their death with unfeigned tears, and even for months after their decease will weep at the graves of their departed children. The nation of Savages called Biscatonges, or by the French, Pleureurs, are said to weep more bitterly at the birth of a child, than at its decease; because they look upon death only as a journey from whence he will return, but with regard to his birth, they consider it as an entrance into a life of perils and misfortunes.[58]
As soon as a child is born, if in summer, the mother goes into the water, and immerses the infant; as soon as this is done, it is wrapped up in a small blanket, and tied to a flat board, covered with dry moss, in the form of the bottom of a coffin, with a hoop over the top, where the head lies, to preserve it from injury. In winter it is clad in skins as well as blankets. In the heat of summer gauze is thrown over the young Savage, to keep off the musquitoes, which are very troublesome [61] in the woods. The board, on which the child is placed, is slung to the mother’s forehead with a broad worsted belt, and rests against her back.
When the French took possession of Canada, the women had neither linen, nor swaddling cloaths; all their childbed furniture consisted of a kind of trough, filled with dry rotten wood dust, which is as soft as the finest down, and well calculated to imbibe the moisture of the infant; on this the child was placed, covered with rich furs, and tied down with strong leather strings. The dust was changed as often as necessary, till the child was weaned.[59]
Among the Indians who are in any degree civilized, the women feed their children with pap made of Indian corn and milk, if it can be obtained; but in the parts more northern, and remote from Europeans, wild rice and oats are substituted, which being cleansed from the husk, and pounded between two stones, are boiled in water with maple sugar: this food is reckoned very nourishing, and with broth made from the flesh of animals and fish, which they are frequently able to procure, cannot fail of supporting and strengthening the infant. Among several of the tribes of Indians, pap is made of sagavite, from a root they call toquo, of the bramble kind; this is washed and dried, afterwards ground, or pounded, and made into a paste, which being baked is pleasant to the taste, but of a very astringent quality. It is their common bread.
On our arrival at Lac Eturgeon, as the weather was bad, we encamped three days, which gave me an opportunity of making some observations [62] on this Lake, which I could not do when I passed it in my way to Lac la Mort.
This Lake, by the Indian accounts, is about five days journey by water: the width in some parts is about thirty miles. There are a number of small islands on it which abound with hares, partridges, and wild fowl. The Indians who frequent it are the Hawoyzask or Musquash, who speak the Chippeway language. They are usually more stationary than the generality of the Chippeways; they seldom leave the inlands, and are excellent hunters. Mr. Carver, in his chart, points out a village leading to Riviére St. Croix, which he says belongs to the roving Chippeways; but I believe all the nation, with very few exceptions, may be called rovers in the strictest sense of the word.[60]
The first day of our encampment we killed a hare, made fish-hooks of the thigh bones, and baited them with the flesh. The lines were made of the bark of the willow tree cut into slips, and twisted hard together. Success crowned our endeavours, for we not only caught sufficient for present use, but enough for the remainder of the journey to Lake Manontoye.
The day before our arrival we killed two otters, which I intended as a present to Mr. Shaw, not doubting but any animal food would be acceptable from the severity of the season, concluding that his situation was as bad as our own, except in the article of wild oats. When arrived within about six miles of the lake, we met a small party of Indians, who alarmed us by an account of a dreadful confusion among their tribe, occasioned by the Hudson’s Bay Savages having killed three of their [63] band; and they said they believed Mr. Shaw had fallen a sacrifice to their fury, as they had heard them consult together to plunder the trader. They lamented exceedingly their inability to assist him, not being even strong enough to resent their own personal injury; however, they promised to accompany me on the way, as near to Mr. Shaw’s house as their safety would admit.
Having taken refreshment, we pursued our journey till within two miles of the house, when they thought it prudent to leave me, and wishing me success, retired into the woods, out of the track, to avoid being seen, where they promised to stay till my return. My Indian and his wife did not choose to proceed any farther, being also afraid of the Hudson’s Bay Savages. I confess my situation was very unpleasant, and I debated in my mind what steps to take to attempt the relief of a brother trader, and at the same time avoid injury myself. Relying on my usual success in suppressing these kind of tumults occasioned by intoxication, and conscious that I knew as well as any man the nature of the Indians when under its pernicious influence, I did not doubt, however unsuccessful my endeavours might prove as to rescuing Mr. Shaw from his perilous situation, but that I should certainly be able to effect an escape myself in case of an attack; and as one favourable suggestion frequently gives birth to another, and establishes by degrees a confidence in the mind, I anticipated Mr. Shaw’s delivery to my entire satisfaction. Fortified by these flattering hopes, I determined to exert my best and speediest endeavours in his behalf, and pursued my journey without delay. When I arrived within a quarter of a mile of the scene of discord, I heard the war-hoop in a manner very loud and clamorous; and though I had been accustomed [64] to such sounds, I was very much alarmed, and felt my resolution rather staggered; sensible that the rage of drunken Indians, when it has risen to a certain pitch, knows no bounds, and of the extreme difficulty of reconciling them to any person to whom they had unfortunately taken a dislike. Animated, however, with the idea of behaving like a warrior, and recurring to the time when I was adopted at Pays Plat, I conceived it unmanly to shrink from danger, and pushing through the woods, had soon a full view of the infernal spirits, for I could give them no better name.
I lay some minutes in ambush, listening with great attention, till I heard one of them cry out in the Chippeway language, “Haguarmissey mornooch gunnisar Cushecance;” or, “I do not mean to kill the Cat;” which was a name given to Mr. Shaw by the Indians, from his speaking in a feeble voice. This convinced me he was alive, though in imminent danger. I made all possible haste up to the house, and found the Savages, both men and women, completely drunk. The huts had been knocked down, the canoes adrift, and the whole formed the most dreadful scene of confusion I had ever beheld. There were also an old Indian and a woman, who I afterwards learned was his mother, lying dead upon the snow by the lake side. I made several efforts to get into the house, but was prevented by the Savages, who kept me back, kissing me, and telling me they loved me, but that I must not attempt to relieve the Cat. At last, with inconceivable difficulty, I persuaded them to attend to me, and felt the most extreme satisfaction in having succeeded, at least so far, in an attempt which would have been dangerous to any one to have undertaken who was not fully master of the language and character of the Savages, and [65] at the same time cool and dispassionate enough to hear their nonsense with patience and temper.
I then addressed myself to the most sober of the chiefs, and inquired of him the cause of the dispute; he told me Mr. Shaw was a dog instead of a cat, for that he had refused them rum; and that though he and the rest of the tribe were happy to see me, because they had heard I always had a good heart towards the Savages, I should not go in to assist the trader, for they were the masters of the wigwaum, and not he, and that they were resolved to have all the rum in his possession before break of day.
Mr. Shaw’s house might very properly be styled a fort, being secured by high pickets, which made it difficult for the Indians to approach it, and he had taken the precaution to fasten the outer gate as well as the door. I told the chief it was not my intention to interfere, that I passed accidentally in my way to Lac le Rouge, and should only stay to refresh myself. This information pleased him exceedingly, as he knew Mr. Shaw had only one man in the house, the rest, with the interpreter, being out in search of provisions, so that at my departure there would not remain force sufficient to obstruct their proceedings. I perceived them so fully bent on accomplishing their purpose, that had I betrayed the least intention or inclination to relieve the unhappy man, I should most probably have been dispatched without much ceremony. The effects of the rum they had already drank, had so elevated their spirits, that nothing less than the full possession of the whole stock would satisfy them; and I am persuaded that if half of them had perished, the rest would without hesitation have risked their lives in the attempt. To avoid all suspicion, [66] which would probably have been fatal both to Mr. Shaw and myself, I left the chief, and watched an opportunity of returning undiscovered. Fortunately the Indians had not drank all the rum Mr. Shaw had given them, and the chief as soon as I had left him went back to his hut to increase his intoxication, and communicate the conversation which passed between us, the rest of the band having retired soon after the conference began.
Observing the coast clear, I walked unobserved to the fort, and spoke loud both in French and English: Mr. Shaw and his man heard me, and recollecting my voice, were transported beyond measure. The man, who was a Canadian, was most delighted, as his fears were very strong, it being the first year he had wintered among the Savages. On my approach, I heard him cry out with the greatest vehemence, “Mon Dieu! que je suis content! Nôtre ami est arrivé, autrement nous serions foutu. Je conte assurément, que nous serons bientôt libre, mon cher bourgeois.” He instantly opened the gate; I entered precipitately, and congratulated him on the prospect of counteracting the designs of the Indians, being resolved to exert my best endeavours, and to live or die with them. Mr. Shaw thanked me for my professions of friendship, and immediately gave me a concise account of the disturbance. He said the Hudson’s Bay Indians had come to him with very little peltry, and after trading for it, he had given them more rum than they had any right to expect; that instead of being content with this, they insisted on more; that in a fit of intoxication they had killed an Indian and his mother; and had attempted to set fire to his house with punk wood, which they shot at it lighted, fixed to the points of arrows. Having heard his story, I encouraged him to keep up his spirits, and advised [67] him, when the Indians returned to execute their purpose, to appear indifferent to their menaces.
Whilst we were in deep discourse, I discovered three chiefs at a small distance from the house, in very earnest conversation, and was convinced they were devising some scheme to effect their design. As they approached, I called to them, and desired them to come into the house: they immediately advanced, and walked in one by one, with looks of treachery, which the earnestness of the business to be executed would not allow them to conceal. I talked to them without the least reserve, and in apparent good temper: I asked them if they were sober; but before they could give me an answer, the rest of the band came to the door, but did not enter; the head chief then told me they were very sober, and expressed great concern for their conduct, but that now the strong water had lost its influence, they saw their folly, and were sure the bad spirit had left their hearts.
I told them the Master of Life was angry with them, and that they did not deserve success in hunting, for their bad behaviour to the trader, who had been a kind father to them, and supplied all their wants. I then presented them with some tobacco to smoke in council, which was well received, and looking earnestly at the chief, addressed the band to the following effect.
“Keennerwind Ojemar woke, kee wabindan indenendum kee kee noneydone Kitchee Mannitoo, ojey candan opin weene aighter ojey petoone nowwetting guyack debarchemon kaygait nin oathty hapadgey nee woke keennerwind equoy kee janis goyer metach nogome gudderbarchemon [68] hunjyta O, nishshishshin artawway winnin kaygait nee zargetoone artawway winnin metach kakaygo arwayyor Matchee Mannitoo, guyyack neennerwind oathty mornooch kee appay omar neegee.”
“You chiefs, and others of the tribe whose eyes are open, I hope you will give ear to the words of my mouth. The Master of Life has opened my brain, and made my breath blow good words. My heart feels for you, your wives, and children; and what I now speak proceeds from the root of my friend’s sentiments, who owns this house, and who has told me that his heart was opened to you on your arrival; but notwithstanding his kindness, the bad spirit got possession of you, which made him very unhappy, though he hoped the Master of Life would change your dispositions, and make you good Indians, as you used to be.” To this speech one of the chiefs made answer:
“Kaygait Amik, kee aighter annaboycassey omar hapadgey; O, nishshishshin kee debarchemon nogome neennerwind ojey stootewar cockinnor nee doskeennerwaymug kee debwoye neecarnis hapadgey sannegat neennerwind ha nishinnorbay kaygwotch annaboycassey ozome Scuttaywabo ojey minniquy neennerwind angaymer Amik, shashyyea suggermarsh cockinnor nogome mornooch toworch payshik muccuk Scuttaywabo ojey bockettynan Cushshecance warbunk keejayp neennerwind ojey boossin;—haw, haw, haw.”
“It is true, Beaver, you have strong sense, it sweetens your words to us, and we all understand you. We know, friend, your lips open with truth. It is very hard for us Indians, who have not the sense of the white people to know when we have had enough of the strong [69] fiery water; but we hope the Cat will throw off the film from his heart, as ours are clear: we also hope he will open his heart once more, and give us a small keg of the strong water, to drink to the health of our brother and sister, whom we have sent to the far country, and to-morrow at break of day we will depart.”
Mr. Shaw, by my advice, promised to comply with their request, on condition of their being true to their engagements, and that they should forbear even tasting the rum while they remained on the ground. This determination I acquainted them with, and they retired to their huts, leaving us in quiet possession of the fort.
The Indians remained quiet all night, which induced me to hope that my promise of rum to them, on their departure, had accomplished the desired effect: but I flattered myself too much, as the storm was not yet even at the height. At break of day they assembled, and asked for the rum, which was immediately given them; and they got into their canoes, and went off without burying their dead. This being very uncustomary, alarmed me, as no people are more particular in paying the greatest respect to the remains of the deceased. Suspecting the bad spirit was still in them, and that they were only gone a short distance to drink the rum, we prepared for an attack, loading twenty eight northwest guns, and a brace of pistols, and sat down by the fire expecting their return to compleat the design my fortunate arrival had hitherto prevented. In about an hour they returned very much intoxicated, singing their dead war songs, and every warrior naked, painted black from head to foot: as they approached the house in Indian file, each one repeated the following words; “Mornooch toworch gunnesar [70] cushshecance neennerwind ojey dependan O wakaygan:” or, “Nevertheless we do not mean to kill the Cat, we only own this fort, and all that is in it.”
Whilst they were singing, we were preparing our guns, and placing them so as to be ready for immediate use, if necessary; being determined to make a vigorous resistance, although there remained only Mr. Shaw and myself, the Canadian having fled to the woods.
I assumed the character of commander in chief, and desired Mr. Shaw to obey my orders implicitly, and by no means to fire till I gave the signal; well knowing that the death of one of the Savages, even in our own defence, would so exasperate the rest that there would not be a possibility of escaping their fury. As our situation was truly critical, we acted with as much coolness as men devoted to destruction could. A fortunate thought came into my head, which I instantly put in practice: I went into the store, and rolling a barrel of gunpowder into the outer room, knocked out the head. I had scarcely finished it, before the Savages arrived, and advancing to the door, armed with spears and tomahawks, said to each other, “keen etam,” or, “you go first.” We stood ready to receive them, and gave them to understand we were not afraid of them. One of the band entered the house, and I said to him sternly, “Ha wa neyoe shemagonish equoy kee tertennin marmo?” or, “Who now among you old women is a brave soldier?” and immediately pointing my pistol cocked to the barrel of gunpowder, cried out with great emphasis, “Cockinnor marmo neepoo no gome;” or, “We will all die this day.” On hearing these words they ran from the door, crying, “Kitchee Mannitoo ojey petoone Amik O mushkowar haguarmissey yang:” [71] or, “The Master of Life has given the Beaver great strength and courage.” The women fled with the utmost precipitation, pushed their canoes into the water, and got off as fast as they could: the men, who before were intoxicated, became sober, and making as much haste as possible, paddled to an island opposite the house. Soon after a canoe came on shore with six women, to endeavour to make up the breach; but I refused all reconciliation, telling them that they might have known me before; that my name was Beaver; that all the Indians knew me to be a warrior; and that my heart was not easily melted. The women immediately returned, carrying with them the dead, which satisfied me they did not intend to trouble us again.
Thus, by an happy presence of mind, we were saved from almost inevitable destruction, and probably from ending our lives under the most excruciating torture.
It may not be improper to observe the necessity there is for a trader to be cool, firm, and, in case of emergency, brave, but not rash or hasty. The Indians are just observers of the human mind, and easily discover true from affected courage, by that apparent tranquillity which clearly distinguishes the former from the latter. It is well known that no people in the world put courage to so severe a trial, and watch at the executions of their enemies with such savage curiosity, the effects of the tortures they inflict; even the women exult in proportion to the agony betrayed by the unhappy sufferer; though it frequently happens thro’ the same spirit operating on both parties, that the most excruciating torments cannot extort a sigh. An example or two from Mr. Adair’s History of the American Indians, will shew the firmness of an Indian [72] mind, and prove beyond a doubt that such anecdotes are not exaggerated. Truth should be the standard of history, and guide the pen of every author who values his reputation.
Some years ago the Shawano Indians being obliged to remove from their habitations, in their way took a Muskohge warrior, known by the name of old Scrany, prisoner; they bastinadoed him severely, and condemned him to the fiery torture. He underwent a great deal without shewing any concern; his countenance and behaviour were as if he suffered not the least pain. He told his persecutors with a bold voice, that he was a warrior; that he had gained most of his martial reputation at the expence of their nation, and was desirous of shewing them, in the act of dying, that he was still as much their superior, as when he headed his gallant countrymen against them: that although he had fallen into their hands, and forfeited the protection of the divine power by some impurity or other, when carrying the holy ark of war against his devoted enemies, yet he had so much remaining virtue as would enable him to punish himself more exquisitely than all their despicable ignorant crowd possibly could; and that he would do so, if they gave him liberty by untying him, and handing him one of the red hot gun-barrels out of the fire. The proposal, and his method of address, appeared so exceedingly bold and uncommon, that his request was granted. Then suddenly seizing one end of the red hot barrel, and brandishing it from side to side, he forced his way through the armed and surprised multitude, leaped down a prodigious steep and high bank into a branch of the river, dived through it, ran over a small island, and passed the other branch, amidst a shower of bullets; and though numbers of his enemies were in close pursuit of him, he got into a bramble swamp, [73] through which, though naked and in a mangled condition, he reached his own country.
The Shawano Indians also captured a warrior of the Anantoocah nation, and put him to the stake, according to their usual cruel solemnities: having unconcernedly suffered much torture, he told them, with scorn, they did not know how to punish a noted enemy; therefore he was willing to teach them, and would confirm the truth of his assertion if they allowed him the opportunity. Accordingly he requested of them a pipe and some tobacco, which was given him; as soon as he had lighted it, he sat down, naked as he was, on the women’s burning torches, that were within his circle, and continued smoking his pipe without the least discomposure: on this a head warrior leaped up, and said, they saw plain enough that he was a warrior, and not afraid of dying, nor should he have died, only that he was both spoiled by the fire, and devoted to it by their laws; however, though he was a very dangerous enemy, and his nation a treacherous people, it should be seen that they paid a regard to bravery, even in one who was marked with war streaks at the cost of many of the lives of their beloved kindred; and then, by way of favour, he with his friendly tomahawk instantly put an end to all his pains. Though the merciful but bloody instrument was ready some minutes before it gave the blow, yet I was assured, the spectators could not perceive the sufferer to change either his posture or his steadiness of countenance in the least.
Death, among the Indians, in many situations is rather courted than dreaded, and particularly at an advanced period of life, when they [74] have not strength or activity to hunt: the father then solicits to change his climate, and the son cheerfully acts the part of an executioner, putting a period to his parent’s existence.
Among the northern Chippeways, when the father of a family seems reluctant to comply with the usual custom, and his life becomes burdensome to himself and friends, and his children are obliged to maintain him with the labour of their hands, they propose to him the alternative, either to be put on shore on some island, with a small canoe and paddles, bows and arrows, and a bowl to drink out of, and there run the risk of starving; or to suffer death according to the laws of the nation, manfully. As there are few instances where the latter is not preferred, I shall relate the ceremony practised on such an occasion.
A sweating house is prepared in the same form as at the ceremony of adoption, and whilst the person is under this preparatory trial, the family are rejoicing that the Master of Life has communicated to them the knowledge of disposing of the aged and infirm, and sending them to a better country, where they will be renovated, and hunt again with all the vigour of youth. They then smoke the pipe of peace, and have their dog feast: they also sing the grand medicine song, as follows.
“Wa haguarmissey Kitchee Mannitoo kaygait cockinnor nishinnorbay ojey kee candan hapadgey kee zargetoone nishinnorbay mornooch kee tarpenan nocey keen aighter, O, dependan nishinnorbay, mornooch towwarch weene ojey mishcoot pockcan tunnockay.—The Master of Life gives courage. It is true, all Indians know that he loves us, and [75] we now give our father to him, that he may find himself young in another country, and be able to hunt.”
The songs and dances are renewed, and the eldest son gives his father the death-stroke with a tomahawk: they then take the body, which they paint in the best manner, and bury it with the war weapons, making a bark hut to cover the grave, to prevent the wild animals from disturbing it.
Thus do the unenlightened part of mankind assume a privilege of depriving each other of life, when it can no longer be supported by the labour of their own hands, and think it a duty to put a period to the existence of those to whom they are indebted for their own, and employ those arms to give the fatal stroke, which, in more civilized countries, would have been exerted for their support.
I remained with Mr. Shaw until the return of his men, and took an Indian slay, loaded with wild rice and dried meat, and two of his Canadians to assist me. In my way I called at the place where I left the Indians who communicated to me the first account of the tumult at Mr. Shaw’s but they were gone. My Indian and his wife waited for me, and were rejoiced to see me again. On my return to Lac la Mort, I found all my men in good health and spirits, having been well supplied with provisions by the Savages, during my absence, and had increased my stock of peltry by barter. Mr. Shaw’s men rested at my house one night, and the next morning set off for Manontoye.