t99 
 
 X 
 
 
A BY 
 
 ('THE REV* PETER .JONES.} 
 
 IflnamJL3Oennet S.EiakjpBaie "ViBShout. 
 
HISTORY 
 
 OF TEE 
 
 OJEBWAY 
 
 WITH ESPECIAL REFERENCE TO THEIR 
 
 CONVERSION TO CHRISTIANITY. 
 
 REV. PETER JONES, 
 
 (K AHKEWA QUONAB Y, ) 
 
 INDIAN MISSIONARY. 
 
 WITH A BRIEF 
 
 MEMOIR OF THE WRITER; 
 
 AND 
 I 
 
 INTRODUCTORY NOTICE BY THE REV. G. OSBORN, D.D, 
 
 SECRETARY OF THE WESLEYAN METHODIST 
 MISSIONARY SOCIETY. 
 
 LONDON: 
 
 A. W. BENNETT, 5, BISHOP3GATE STREET WITHOUT. 
 HOULSTON AND WRIGHT, PATERNOSTER ROW. 
 
 1861. 
 
CASE 
 
PKEPACE, 
 
 ERRATUM. 
 
 Dr. STINSON is the author of the Introduction to this work. By 
 some oversight the English Editor has improperly attributed it to 
 
 E. CAREY. 
 
 pieteu uy ins own nuiiu. j.u uic IUYCJ.O vx ^nii^iw^j, .n*. 
 to all who take an interest in these remarkable people, 
 his brief account of the different languages in use among 
 the various tribes will possess great interest. The sketch 
 of his life is drawn up by his widow, with whom he left 
 his many interesting MSS. 
 
 The publisher has the pleasure of appending the follow 
 ing letter from the Rev. G. Osborn, D.D., Secretary 
 of the Wesleyan Methodist Missionary Society : 
 
 " Sir, I have read with much interest the proof-sheets 
 you were kind enough to send me, of a posthumous work 
 by the late Rev. Peter Jones, formerly a missionary in 
 connexion with this Society, among the Chippeway or, as 
 
 it is now written, Oiebway Indians, in Upper Canada. 
 T >o*N r ~~ <r> i< *"< 
 
 989507 
 
CAS. 
 B 
 
PREFACE. 
 
 THE name of the Rev. Peter Jones will still be familiar to 
 many who recollect his visit to this country in 1831, for 
 the purpose of urging upon the Government the territorial 
 rights of his fellow-countrymen. There is probably no one 
 who can speak with more authority than he, on the past 
 state of the North American Indians, probably of the 
 Ojebway nation, to which he himself belonged ; and of the 
 amelioration of their condition consequent on their conver 
 sion to Christianity. It must ever be a matter of regret 
 that his graphic and interesting narrative was never com 
 pleted by his own hand. To the lovers of philology, and 
 to all who take an interest in these remarkable people, 
 his brief account of the different languages in use among 
 the various tribes will possess great interest. The sketch 
 of his life is drawn up by his widow, with whom he left 
 his many interesting MSS. 
 
 The publisher has the pleasure of appending the follow 
 ing letter from the Rev. G. Osborn, D.D., Secretary 
 of the Wesleyan Methodist Missionary Society : 
 
 " Sir, I have read with much interest the proof-sheets 
 you were kind enough to send me, of a posthumous work 
 by the late Rev. Peter Jones, formerly a missionary in 
 connexion with this Society, among the Chippeway or, as 
 
 it is now written, Oiebway Indians, in Upper Canada. 
 t f'\c~)f\ | <r>'*4 
 
V PKEFACE. 
 
 Mr. Jones was a man of sterling piety, with much natural 
 good sense and shrewdness ; and had evidently taken great 
 pains in the cultivation and improvement of his mind. 
 His appearances in this country, on two successive visits, 
 afforded high and just gratification to immense numbers 
 of persons, who saw in him an undeniable proof, both of 
 the capacities of his countrymen, and of the power of 
 Christianity to reclaim and elevate those who were at 
 the utmost distance from European civilization. 
 
 "Mr. Jones's researches into the antiquities, customs, 
 and language of his nation, will doubtless be duly appre 
 ciated by students in philology and ethnology, &c. ; while 
 the philanthropist will have his sympathies excited on 
 behalf of an aboriginal people struggling to maintain 
 themselves against those destructive forces which the 
 neighbourhood of the ' white man' appears to generate 
 wherever he goes. But for the influence of ' the glorious 
 Gospel of the blessed God/ the progress of their decay 
 would have been more rapid, if indeed they would not 
 ere now have become extinct ; but we may hope that 
 under its influence they may yet be preserved, and prosper. 
 The fatal ' fire-water ' supplied, alas ! by those who bear 
 the Christian name, appears to have been regarded by Mr. 
 Jones as their worst foe, and his estimate is probably 
 correct. 
 
 " The book would doubtless have been more complete, 
 had Mr. Jones lived to publish it himself; but as it is, it 
 well deserves a wide circulation, and a careful reading ; 
 and wishing it may obtain both, I remain, sir, 
 
 " Yours truly, 
 
 " G. OSBORN." 
 
INDEX. 
 
 PAGE, 
 
 LIFE or THE AUTHOR 1 
 
 CHAPTER I. 
 GENERAL INTRODUCTORY REMARKS 25 
 
 CHAPTER II. 
 IDEAS OF THEIR ORIGIN 31 
 
 CHAPTER III. 
 INDIAN LOCALITIES 39 
 
 CHAPTER IV. 
 GENERAL CHARACTER 57 
 
 CHAPTER V. 
 MODE OF LIFE 71 
 
 CHAPTER VI. 
 COURTSHIP AND MARRIAGE 78 
 
 CHAPTER VII. 
 THEIR RELIGION 83 
 
 CHAPTER VIII. 
 RELIGIOUS FEASTS AND SACRIFICES 94 
 
 CHAPTER IX. 
 COUNCILS 105 
 
VI CONTENTS. 
 
 CHAPTER X. 
 WAR HI 
 
 CHAPTER XI. 
 AMUSEMENTS, ETC 134 
 
 CHAPTER XII. 
 DISEASES 141 
 
 CHAPTER XIII. 
 INDIAN NAMES 156 
 
 CHAPTER XIV. 
 CONNECTION WITH THE WHITES, AND EVILS INTRODUCED 165 
 
 CHAPTER XV. 
 WHISKY AND THE INDIANS 173 
 
 CHAPTER XVI. 
 THE INDIAN LANGUAGES 178 
 
 CHAPTER XVII. 
 CAPACITY OF THE INDIANS FOR RECEIVING INSTRUCTION 191 
 
 CHAPTER XVIII. 
 OPINION OF THE INDIANS RESPECTING THE SOVEREIGN AND 
 
 PEOPLE OF GREAT BRITAIN 207 
 
 CHAPTER XIX. 
 INDIAN ANECDOTES 223 
 
 CHAPTER XX. 
 PRESENT STATE AND FUTURE PROSPECTS OF THE NORTH AMERICAN 
 
 INDIANS 235 
 
 APPENDIX 247 
 
LIST OF ILLTJSTBATIONS. 
 
 1. 
 
 2. 
 3. 
 4. 
 5. 
 6. 
 7. 
 8. 
 9. 
 10. 
 11. 
 12. 
 13. 
 14. 
 15. 
 16. 
 
 PORTRAIT OP THE AUTHOR f 
 
 Co face Title- 
 page 
 P- 
 
 P- 
 
 P. 
 
 page 
 25 
 57 
 73 
 83 
 85 
 95 
 97 
 99 
 131 
 135 
 145 
 161 
 209 
 213 
 217 
 
 PORTRAIT OF NATAWASH 
 
 PORTRAIT OP RIPPLING STREAM 
 
 ANCIENT DOMESTIC IMPLEMENTS 
 
 MUNCEY IDOLS 
 
 PABOOKOWAIH 
 
 P- 
 P. 
 P- 
 P- 
 P- 
 P- 
 P- 
 
 51 P' 
 
 p. 
 
 P- 
 P- 
 
 NAHNEETIS, GODDESS OP HEALTH 
 
 ANNUAL PRESENTS TO NAHNEETIS 
 
 HEATHEN GRAVES AT MUNCEY TOWN 
 WEAPONS OP WAR 
 
 ILLUSTRATIONS OP DIFFERENT GAMES 
 
 INSTRUMENTS USED IN WITCHCRAFT, &c. 
 
 PORTRAIT OF MESCOCOMON CHIEF 
 
 MOHAWK CHURCH AT GRAND RIVER 
 
 CAPTAIN BRANT'S HOUSE AT WELLINGTON 
 CHIEF'S MEDAL; PRESENTED 'BY GOVERNMENT... 
 
A BRIEF SKETCH 
 
 THE LIFE OF THE AUTHOR. 
 
 IN the annals of the Wesleyan Methodist Church in 
 Canada, as in those of the church of God in general, we 
 constantly find noble examples of the power of the Gospel 
 to rescue our fellow men from the dominion of error and 
 sin, and to make them wise unto salvation through faith in 
 Jesus Christ. We record the holy lives and the happy 
 deaths of such men ; not for the purpose of eulogising them 
 they are now alike unaffected by our praise or our censure 
 but for the purpose of magnifying the name" and the work 
 of our blessed Lord and Master, from whom all wise coun 
 sels, all holy desires, all moral excellences proceed. In those 
 beloved disciples of Christ, those witnesses of truth, we see 
 the grace of God and are glad. In their happy experience 
 we find delightful proof that wisdom's ways are ways of 
 pleasantness, and all her paths are peace : in their upright 
 and useful deportment we see that good men are not only 
 blessed, but are made a blessing that as trees planted by 
 rivers of water, they bring forth their fruit in season ; 
 and assured that God is no respecter of persons, that 
 what His grace does for one it can do for all, we are en- 
 
 B 
 
2 A BRIEF SKETCH OF 
 
 couraged to seek that grace, and thus participate in the 
 present and eternal advantages of common salvation. We 
 greatly need such encouragement. The inroads of death 
 upon the ranks of our church have, during the past few 
 years, been painfully frequent and sudden ; our fathers in 
 the ministry, our companions and fellow-labourers in the 
 Lord's vineyard, have been cut down by our side, have 
 been swept away from the midst of us ; we look for them, 
 but they are not their bodies sleep in the dust, their 
 spirits have .returned to God. We mourn over their de 
 parture ; but "we sorrow not as those who have no hope ; 
 *bii if : we. ; beiiev,e tjiat Jetus died and rose again, even so 
 them also which sleep in Jesus will God bring with Him." 
 " For the Lord Himself shall descend from 
 heaven with a shout, with the voice of the archangel, and 
 with the trump of God ; and the dead in Christ shall rise 
 first ; then we which are alive, and remain, shall be caught. 
 up together with them in the clouds, to meet the Lord in 
 the air; so shall we ever be with the Lord." Most thankful 
 ought we to be, that by the grace of God we may so live 
 in this world, as to be prepared for, and secure, unending 
 happiness in the world to come. The possibility of our 
 realising this blessedness is assured to us not only by Divine 
 teaching, but by human example by a great cloud of wit 
 nesses who have run the <race, reached the goal, won the 
 prize, and received the crown of life which fadeth not away. 
 To find such examples of victorious piety, we have not to 
 go back to the remote ages of antiquity, they are to be 
 found amongst those who were once our own cotempo- 
 raries brethren beloved, with whom we have taken sweet 
 counsel, who have walked with us to the house of God, 
 whose faith we are to follow, considering the end of their 
 conversation, Jesus Christ, the same yesterday, to-day, and 
 
THE LIFE OF THE AUTHOR. 3 
 
 for ever. The moral government which the Divine Ruler 
 of the universe exercises over the world, and over the 
 church, is one of the most interesting, instructive, and 
 cheering subjects of human investigation. So far as we 
 can understand that government, we feel assured that the 
 Lord reigneth, and though clouds and darkness are about 
 Him, justice and judgment are the habitation of His 
 throne, mercy and truth go before His face. The care 
 which God takes of His church is strikingly exhibited in 
 the agents, which, from time to time, he raises up and 
 sends forth to vindicate His sacred cause, and to extend 
 the triumphs of His blessed truth in our benighted and 
 ruined world. All those agents were vessels of honour, 
 sanctified and meet for the Master's use ; many of them 
 were stars of the first magnitude ; Christ held them in His 
 own right hand; Christ gave them all their lustre He 
 appointed their orbit He upheld them in their course ; 
 
 " As giants they ran their race, 
 
 Exulting in their might ; 
 As burning luminaries chased 
 The gloom of hellish night." 
 
 In the simplicity and depth of their piety, in the vigour of 
 their faith and the ardour of their zeal, in their diligence 
 in acquiring knowledge, and in their aptitude to commu 
 nicate it, in their courage and self-denial, in- their deadness 
 to the world and their entire devotion to God, we see that 
 He laid His hand upon them, He endowed them with their 
 
 varied gifts and graces He made them able 
 
 ministers of the New Testament. Such an example of the 
 power and the goodness of God was Kalikewaquonaby 
 Peter Jones. About thirty-six years ago he and his tribe 
 in Canada were nearly all pagans. They knew not the 
 true and living God. They worshipped the sun, the moon, 
 
 B 2 
 
4 A BRIEF SKETCH OF 
 
 and the stars, thunder, serpents, beasts, and birds, with a 
 great many other imaginary gods. Their physical, intel 
 lectual, and moral condition at that time was extremely low 
 and miserable ; darkness covered their minds ; hunger and 
 whisky destroyed their health ; wicked and designing men 
 took advantage of their ignorance and their weaknesses, 
 and they were fast dying off from the face of that mag 
 nificent country which their forefathers once proudly called 
 their own. In the year 1823, the Lord, in His tender 
 compassion, visited them ; He enabled some of them to see 
 the vanity of idol worship, and the sinfulness and wretch 
 edness of their own moral condition. They listened with 
 deep interest and solemn attention to the preaching of the 
 gospel the word came to them in demonstration of the 
 Spirit, and with power ; they were pricked in their heart ; 
 they cried aloud for mercy and salvation; and He who 
 made of one blood all the nations that dwell upon the face 
 of the earth ; who sent His Son to seek and save the lost ; 
 who commanded His ministers to beseech a rebel world to 
 be reconciled to Him heard the poor Indians' penitential 
 cries, and appointed unto them beauty for ashes, the oil of 
 joy for mourning, and the garments of praise for the spirit 
 of heaviness. 
 
 The word of the Lord spread very rapidly from one tribe 
 to another; so 'much so, tkat within a very few years fifteen 
 Christian settlements were formed among those very people 
 who used to worship stocks and stones ; some hundreds of 
 whom were turned from idols to serve the living and true 
 God. The real test of all religious profession is "by 
 their fruits ye shall know them :" apply this test to those 
 Indian converts, and it will be found that in works of 
 faith, in labours of love, and in the patience of hope, they 
 were examples to many of their more highly favoured 
 
THE LIFE OF THE AUTHOR. 5 
 
 white brethren. Peter Jones was one of the first-fruits of 
 this good work among the red men of the wilderness. 
 He was born in the woods, on a prominent tract of land 
 called Burlington heights, in the year 1831. He spent ten 
 years in wandering about with his own tribe, and grew up 
 under the influence of the heathen notions and habits of 
 his own nation. At the age of sixteen, his father, of Welsh 
 descent, and a government surveyor, got him baptized by 
 the Rev. Ralph Leeming, English Episcopal minister, at the 
 Mohawk Church, on the Grand River near Brantford. This 
 outward profession of Christianity imposed some restraint 
 upon his conduct, but left him still under the powerful 
 influence of his pagan prejudices and practices. About 
 three years after his baptism, he was truly converted to 
 God. A camp meeting was being held near Ancaster, to 
 which he and one of his sisters resorted. His own account 
 of this important crisis in his life is deeply interesting; He 
 says that he was tempted byt curiosity to go and see how 
 the Methodists worshipped the Great Spirit in the wilder 
 ness. " On arriving at the encampment," he says, " I was 
 immediately struck with the solemnity of the people, 
 several of whom were engaged in singing and prayer. 
 Some strange feeling came over my mind, and I was led to 
 believe that the Supreme Being was in the midst of the 
 people who were engaged in worshipping him. The en 
 campment contained about two acres, enclosed by a bush 
 fence. The tents were pitched within this circle ; all the 
 under-brush was taken away, while the large trees were left 
 standing, and formed a most beautiful shade. There were 
 three gates leading into the encampment. During the 
 night the whole place was illumined with fire stands, which 
 had a very imposing appearance among the branches and 
 leaves of the various trees. The people came in their 
 
b A BRIEF SKETCH OF 
 
 waggons from various parts of the country, bringing their 
 sons and daughters with them for the purpose of present 
 ing them to the Lord. I should judge that there were 
 about a thousand persons present. The Rev. William Case, 
 the presiding elder, had the general oversight of the en 
 campment and the religious services. There were a number 
 of ministers present, who alternately delivered powerful 
 discourses to the listening multitude. After each sermon 
 a prayer meeting was held, in which any one was at liberty 
 to exhort the penitents and unite in prayer for the divine 
 blessing. On the Sabbath, the 3rd of June, there was a 
 vast concourse of people, several sermons were preached, 
 and prayer meetings were held during the intervals. By 
 this time I began to feel very sick in my heart, but I did 
 not make my feelings known. Some of the sermons deeply 
 impressed my mind ; I understood a good deal of what was 
 said ; I thought the black coats understood all that was in 
 my heart, and that I was the person to whom they were 
 speaking. The burden on my soul began to increase, and 
 my heart said what must I do to be saved ? I saw myself 
 in the gall of bitterness, and in the bond of iniquity. The 
 more I understood the plan of salvation, the more I was 
 convinced of the truth of the Christian religion, and felt 
 my need of its blessings. In spite of my old Indian heart, 
 tears flowed down my cheeks at the remembrance of my 
 sins. I saw many of the white people powerfully awakened, 
 and heard them cry aloud for mercy ; while others stood 
 and gazed, and some even laughed. My elder brother 
 John was at that time studying the art of surveying at 
 Hamilton. He came to the meeting on the Sabbath, but 
 appeared quite indifferent about religion ; so much so, that 
 I reproved him for speaking lightly of these people, and 
 told him I believed they were sincere that they were the 
 
THE LIFE OF THE AUTHOR. 7 
 
 true worshippers of the Great Spirit. " Oh," said he, " I 
 see you will yet become a Methodist !" The meeting con 
 tinued all Monday, and several discourses were delivered 
 from the stand. My convictions became more deep and 
 powerful during the preaching : I wept much ; this, how 
 ever, I endeavoured to conceal by holding down my head 
 behind the shoulders of the people. I felt anxious that no 
 one might see me weeping like an old woman, as all my 
 countrymen say that weeping is a sign of weakness, which 
 is beneath the dignity of an Indian brave. In the after 
 noon of this day my sorrow and anguish of soul greatly 
 increased, and I felt as if I should sink down into hell for 
 my sins ; which I now saw to be very many, and exceed 
 ingly offensive to the Great Spirit. I was fully convinced 
 that if I did not find mercy from the Lord Jesus, of whom 
 I heard so much, I certainly would be lost for ever. I 
 thought if I could only get the good people to pray for me 
 at their prayer meeting, I should soon find relief to my 
 mind, but I had not sufficient courage to make my desires 
 known. Oh ! what a mercy it was, that Christ did not 
 forsake me when my heart was so slow^to acknowledge him 
 as my Lord and Saviour. Towards evening, I retired into 
 the solitary wilderness to try to pray to the Great Spirit. 
 I knelt down by the side of a fallen tree the rushing of 
 the leaves over my head made me uneasy. I retired 
 further back into the woods, and there wrestled with God 
 in prayer. I resolved to go back to the camp and get the 
 people of God to pray with me ; but when I got to the 
 meeting my fearful heart again began to hesitate. I stood 
 by the side of a tree, considering what I must do whether 
 I should give up seeking the Lord or not. It was now about 
 dusk, and while I was thus halting between two opinions, 
 a good old man named Reynolds came up to me and said 
 
8 A BRIEF SKETCH OF 
 
 " Do you wish to obtain religion and serve the Lord ?" I 
 replied, " Yes." He then said " Do you desire the people 
 of God to pray for you?" I told him that was what I 
 desired. He then led me into the prayer meeting. I fell 
 upon my knees, and began as well as I could to call upon 
 the name of the Lord Jesus Christ. The old man prayed 
 for me, and exhorted me to believe in the name of the 
 Lord, to trust in the atonement of Him who gave himself 
 a ransom for all for Indians as well as white people. 
 Several of the ministers prayed for me. When I first began 
 to pray my heart was soft and tender, and I shed many 
 tears ; but, strange to say, some time after, my heart got 
 as hard as a stone. I tried to look up, but the heavens 
 seemed like brass. I then began to say to myself, there is 
 no mercy for poor Indians : I felt myself an outcast, a sinner 
 bound for hell. About midnight I got so fatigued and dis 
 couraged that I retired from the prayer meeting, and went 
 to our tent, where I immediately fell asleep. I know not 
 how long I had slept, when I was awakened by the Rev. 
 Edmund Stoney and the Rev. George Furguson, who, 
 having missed me at the prayer meeting, came with a light 
 to search for me. Mr. Stoney said to me, " Arise, Peter, and 
 go with us to the prayer meeting and get your soul con 
 verted ; your sister Mary has already obtained the spirit of 
 adoption, and you must also seek the same blessing." When 
 I heard that my sister was converted and had found peace, 
 not knowing before that she was seeking the Lord, I 
 sprung up and went with the good men, determined that if 
 there was still mercy left for me, I would seek until I found 
 it. On arriving at the prayer meeting, I saw my sister 
 apparently as happy as she could be. She came to me, and 
 began to weep over me, and exhorted me to give my heart 
 to God, and told me how she had found the Lord. Her 
 
THE LIFE OF THE AUTHOR. 9 
 
 words came with power to my sinking heart, and I fell 
 upon my knees, and called upon God for mercy. My sister 
 and others prayed for me, especially Mr. Stoney, whose 
 zeal for my salvation I shall never forget. At the dawning 
 of the day I was enabled to cast myself wholly on the 
 Lord, and to claim an interest in the atoning blood of my 
 Saviour Jesus Christ, who bore my sins in his own body on 
 the tree ; and when I received Him unspeakable joy filled 
 my heart, and I could say, " Abba Father." The love of 
 God being now shed abroad in my heart, I loved him 
 intensely, and praised Him in the midst of the people. 
 Every thing now appeared to me in a new light, and all 
 the works of God seemed to unite with me in uttering the 
 praises of the Lord. There was a time when I thought 
 that the white man's God was never intended to be our 
 God ; that the white man's religion was never intended to 
 be the red man's religion ; that the' Great Spirit gave us 
 our way of worship, and that it would be wrong to put away 
 that mode of worship and take to the white man's mode of 
 worship. But I and my people now found that there is but 
 one true religion, and that the true religion is the religion of 
 the Bible. Christianity has found us, and has lifted us up out 
 of a horrible pit, and out of the miry clay; it has placed our 
 feet upon a rock ; it has established our goings, and has 
 put a new song into our mouths, even praise unto our God." 
 It belongs to a more extended history of his life to nar 
 rate his now commenced public career his prayers and 
 exhortations his travels, labours, success the conversion 
 of his own and kindred tribes his transatlantic voyages 
 and ministrations his appointments to Indian missions, 
 missionary tours, and usefulness in regard to both the tem 
 poral and spiritual interests of his countrymen, during 
 more than a quarter of a century. 
 
10 A BRIEF SKETCH OF 
 
 Having furnished satisfactory evidence to the fathers 
 and brethren of the Wesleyan church that he was called 
 by the Lord of the harvest to the office of a Christian 
 minister, he was solemnly set apart to that work as deacon, 
 by the imposition of hands, at the Kingston Conference, 
 by the Rev. Bishop Hedding, in 1830 ; and as priest, at 
 the Toronto Conference, in 1833, by the Rev. George 
 Madden. 
 
 During the following twenty-three years of his valuable 
 life he continued to labour among his Indian brethren, in 
 word and doctrine, with encouraging success. He often 
 w r ent forth bearing precious seed, and sowed that seed in 
 tears ; but in due season he reaped in joy. He was instru 
 mental in turning hundreds of Pagan idolaters from the 
 error of their ways, and of bringing the poor lost wanderers 
 into the fold of the good Shepherd. Whenever sinners 
 were converted under Ais ministry he evinced the deepest 
 emotion, and rejoiced over them as one who had found 
 great spoil. He was not satisfied by merely holding so 
 many religious services ; he longed to see the end of all 
 preaching answered in the salvation of those who heard 
 him, and in the building up of believers on their most holy 
 faith. He not only brought considerable numbers of his 
 own people to the knowlo4ge of the truth and into fellow 
 ship with the church of Christ, but he watched over them 
 with unceasing vigilance and tender solicitude. Upon him, 
 in a special degree, rested the care of the Indian churches. 
 His position as a Christian pastor and a ruling chief of his 
 tribe, gave him great influence, not only among his own 
 people, but among all the tribes of the Ojebway nation, 
 with whom he had an opportunity of holding personal 
 intercourse. That influence for the good of the red men 
 generally would have been greatly increased, had the oft- 
 
THE LIFE OF THE AUTHOR. 11 
 
 expressed wishes of the Indians, that he should be made a 
 general Indian agent, been granted. For that responsible 
 and somewhat delicate office he was, by his education, his 
 prudence, and his piety, well qualified ; and not a few of 
 the best friends of the Indian were deeply grieved because 
 his claims to that distinction were, as they thought, unjustly 
 ignored. Disappointments of this kind, however, neither 
 altered his character, nor turned his attention from "the 
 grand and main object of his life ; he ever sought to pro 
 mote the glory of God and the well-being of his fellow 
 men; generally and especially the improvement of the 
 intellectual, the moral, and the physical condition of his 
 own people. He evinced his great zeal in the promotion 
 of these objects, by his abundant labours in Canada, in the 
 United States of America, and in the British Islands. In 
 public meetings and in private intercourse with the people 
 of these countries, he made many effective appeals to their 
 Christian sympathy and charity, and obtained the means of 
 originating and sustaining some of the best schools and 
 churches, which are, even now, exercising a beneficial in 
 fluence over the destiny of the red men of the wilderness. 
 All his public appeals, both in the pulpit and on the plat 
 form, were marked by great clearness, simplicity, and 
 pathos; and no one could listen % to him without feeling 
 that he was speaking the truth in love and with earnestness 
 of purpose. 
 
 The following sketch of his character, drawn by a master 
 hand a hand, alas ! which has long lost its cunning 
 evinces a just appreciation of the distinguishing excellences 
 of the beloved and lamented Peter Jones : " Previously 
 to that important epoch which was connected with the 
 conversion of his soul, he was brought up in all the ways 
 and customs of his own pagan and nomade tribe ; inured 
 
12 A BEIEF SKETCH OF 
 
 to the same forest life, and covered with the same thick 
 darkness of superstition and idolatry. But his spirit was 
 now emancipated from that debasing enthralment. He 
 was roused from the apathy which would otherwise have 
 stolen over him, and paralyzed his naturally good abilities. 
 He began to thirst for knowledge, and* happily for him, he 
 found the means of satisfying that thirst. He obtained a 
 verf- fair English education, and made considerable pro 
 gress in the cultivation of his intellectual faculties ; while 
 by habitual study of the word of God, and attention to the 
 ordinances of religion, he sought to abound in divine know 
 ledge yet more and more, to approve things which are 
 excellent, to be sincere and without offence until the day 
 of Christ, and to be filled with the fruits of righteousness 
 which are by Jesus Christ to the glory and the praise of 
 God. His whole intellect and demeanour, though some 
 what marked by his 'English education and intercourse 
 with different classes of society, were essentially of the 
 Indian caste, and it was his being so striking a represen 
 tative of the Indian race, elevated and beautified by the 
 influence of Christianity, that caused him to be regarded 
 with such lively interest by wise and good men in his own 
 and other lands. His still and sombre countenance, when 
 in a state of repose ; or,'if kindled by any incident or feel 
 ing, the flashes of his dark and lustrous eye ; brought vividly 
 before the imagination what tale or history has told of the 
 solemn and stately manners, the freedom and unshackled 
 fortitude, and the once tameless spirit, of the man of the 
 wilderness." What a striking and lovely example was he 
 of the saving power and the transforming and elevating 
 influence of the Gospel ! He, who in his infancy had been 
 dedicated by his pagan mother to the eagle, i. e., the 
 thunder god, now dedicated himself, unreservedly, to the 
 
THE LIFE OF THE AUTHOR. 13 
 
 living and true God, and recognizing the claims of his re 
 deeming Lord, glorified him in his body and spirit, which 
 were his. He, who on the day of his heathen baptism was 
 presented with a war-club and a bunch of eagle feathers, as 
 the insignia of his future office as an Indian chief and warrior, 
 on the day of his spiritual baptism took unto himself the 
 whole armour of God, determined to fight the good fight of 
 faith, and to win the crown of life, which fadeth not afaay. 
 
 From the day of his conversion to Christianity until the 
 day of his death, he maintained his religious integrity, and 
 adorned the doctrine of God his Saviour in all things. 
 He was humble, calm, and earnest in the discharge of his 
 duty ; and in works of faith, in labours of love, and in the 
 patience of hope, he was a living epistle, known and read 
 of all men. 
 
 At length, his never very vigorous constitution began to 
 yield to excessive exposures, colds, and fevers. In the 
 spring of 1850 he had so severe a fit of sickness that few 
 who saw him had any expectation of his recovery. But 
 many prayers continued to be offered up by both Indians 
 and whites for the blessing of God upon the means em 
 ployed for his recovery, and his valuable life was prolonged 
 a few years. 
 
 On his recovery, he said, "The prayers of the good 
 -people have kept me out of heaven." In the autumn of 
 the same year he experienced a very severe trial, in the 
 death of a beloved and promising boy ; but his sweet resig 
 nation under so heavy a blow exemplified the supporting 
 grace of God to the heart of a true Christian. At length, 
 from his failing and precarious health, and by the advice 
 of his physician, it was not deemed advisable for him to 
 .attempt to continue any longer in charge of a mission 
 station ; he was therefore superannuated. 
 
14 A BRIEF SKETCH OF 
 
 At the same time, whenever health permitted, he was 
 ready to go forth and preach the Gospel, or attend mis 
 sionary meetings. He often journeyed to the New Credit 
 settlement, where he attended both to the spiritual and 
 temporal concerns of his tribe settling their accounts, 
 attending frequent councils, communicating with the Indian 
 department, &c., &c. 
 
 Inuring the summer of 1853, while on a visit to New 
 York, he experienced a great deepening of the work of 
 grace in his heart a fresh baptism of the Holy Spirit 
 even that "perfect love that casteth out all fear." His 
 own account of this experience is as follows, in a letter to 
 his wife : "On Tuesday afternoon I attended one of Mrs. 
 Palmer's meetings in her house. Dr. Bangs, and about 
 forty others, were present. These meetings are held for 
 the special purpose of promoting holiness of heart. Several 
 rose and declared that the blood of Christ had cleansed 
 them from all sin. Among those who spoke was a sailor, 
 who said that the Lord had enabled him to enjoy this 
 blessing on board his ship. My own soul was greatly 
 blessed. Glory be to God for what I enjoy ! My soul is 
 happy. Of a truth God is love. I know that the precious 
 blood of my dear Saviour cleanseth my poor heart from all 
 sin. Join with me in prising God for what he hath done 
 for my soul. My heart is full of Jesus. Little did I think 
 when I came to this bustling city that I was going to ob 
 tain such a baptism from above. Continue to pray for me, 
 that I may retain this simple power to believe what God 
 has promised in his holy word." This deeper work of 
 grace continued to strengthen and mature ; and the effect 
 of it was manifest in his increasing deadness to the world, 
 his simple faith in the promises of Christ, and his fervent 
 appeals to the consciences of his hearers. 
 
THE LIFE OF THE AUTHOB. 15 
 
 In December, 1855, he rode in a lumber-waggon over 
 bad roads to the New Credit Settlement of his tribe, a dis 
 tance of about twenty miles ; sat in council all the next 
 day, feeling very unwell ; and then returned home through 
 a drizzling rain. No sooner did he reach his own house, 
 than he was obliged to lie down. The next day medical 
 aid was called in. Until the 2nd of January, 1856, he was 
 able to sit up part of the time. The following month he 
 was entirely confined to his bed at times sickness at the 
 stomach, attended with extreme general prostration, re 
 ducing him so low that the effort to move him often pro 
 duced faintness. About the beginning of March he appeared 
 to rally a little. On the 24th of April, accompanied by his 
 wife, he went to St. Catharine's, to try the effect of the 
 celebrated waters, but was disappointed ; the medical advice 
 sought there communicating the sad tidings that his case- 
 was beyond all human power that to alleviate his sufferings 
 was all that could be done. He took leave of his kind and 
 sympathising friends at St. Catharine's, amidst their tears 
 and prayers that the Lord would still spare his valuable 
 life. Medical gentlemen at St. Catharine's having recom 
 mended him to consult Dr. Bovel of Toronto, he left home 
 for that purpose on the 20th of May, hoping at the same 
 time that he might be able to attend to some business with 
 the Indian department in behalf of his people ; but the dis 
 interested and kind medical aid received here could only 
 mitigate suffering ; and medical consultation only confirmed 
 previous apprehensions. 
 
 " During his stay of seven weeks in Toronto," said his 
 kind host, Dr. Ryerson, " I had the melancholy pleasure 
 of entertaining him, and the opportunity of witnessing his 
 calm resignation, his simple faith, his devout gratitude, his 
 ardent solicitude for the welfare of his people, his enlightened 
 
16 A BRIEF SKETCH OF 
 
 and exalted views of Christian truth and privilege, and his 
 tender affection for his family. After two days he was 
 entirely confined to his bed. Among other ministers who 
 visited him was the Rev. Dr. Hannah (Representative of 
 the British Conference), who, at his request, administered 
 to him and others present the memorials of the broken 
 body and shed blood of our blessed Saviour. It was a 
 deeply affecting solemnity. Seeing he grew rapidly worse, 
 medical advice was taken as to the practicability of re 
 moving him home, where he so much desired to be. He 
 was conveyed on a litter to the railroad, where a room 
 was kindly allotted to him and his friends. He reached 
 home the same evening, being carried by kind friends from 
 the rail-car to his own house, a distance of about half a 
 mile. Many tears were shed when those who awaited his 
 arrival witnessed the sad change that so short a time had 
 made ; but a song of thankfulness was in his heart, that 
 he was permitted to see his dear children, and enter once 
 more his much-loved home. This was on the 18th of June, 
 from which time he became rapidly worse, being unable 
 to retain any nourishment on his stomach, and discharging 
 little else than blood the last week. But he uttered not a 
 murmuring word. 
 
 The Rev. John Ryersjpn (happening to be in Brantford 
 a day or two) visited him, and was much affected at his 
 emaciated appearance; but he said, " Not a wave of trouble 
 has crossed my breast ; I feel resting on the Rock of Ages." 
 When the Indians of the New Credit came, much sorrow 
 filled their hearts to see their best earthly friend so low, 
 that they proposed, at their own expense, to despatch a 
 messenger to Rice Lake for a noted Indian doctor, and 
 they assembled several times a day in an adjoining room, 
 when they prayed, and sang, and wept aloud ! 
 
THE LIFE OF THE AUTHOR. 17 
 
 The following particulars of his last hours are given by 
 an eye-witness : 
 
 "Many friends came from day to day to see him; to 
 ^each of whom, as long as he was able, he addressed 
 a few appropriate words. To one, pressing both his hands 
 in his, he said: ' I am going home going to my Father's 
 house above ; all is well ; meet me there.' To the doctor 
 (Griffin) he said : ' I thank you for all your kind atten 
 tions. You have done all you could ; but it is the will of 
 God to take me home. I hope you will give God all your 
 heart, and meet me in a better world.' To others he said : 
 ' God bless you ; be faithful unto death, and you shall 
 receive a crown of glory.' Hearing him say, ' Blessed 
 Redeemer ! ' it was remarked, l You can say, I know that 
 my Redeemer liveth.' ( O yes,' he replied, ' I could say 
 that all the time.' On Friday he took leave of his dear 
 children, presenting the three elder Ones with the bibles he 
 had long used, and the youngest with his Wesleyan hymn 
 book, with other appropriate tokens of remembrance. He 
 put his dying hands upon each of their heads, saying : ' God 
 bless you, my dear boys. Be good children. Be affectionate 
 and obedient to your dear mother. Be kind and loving to 
 each other. Give God your hearts, and meet me in a 
 better world.' He then took th$ hand of his dear wife, 
 saying : ' I leave these dear boys to the care of their hea 
 venly Father, and yours, for you to train them and teach 
 them the good way. God bless you all ! ' On Saturday 
 he continued to sink, and knowing that his death was fast 
 approaching, and being in the full possession of his mental 
 faculties, he gave, with the greatest composure, several in 
 structions as to what he wished done. His voice soon 
 became inaudible. The last intelligible words were (ad 
 dressing his sorrowing partner) : ' God bless you, dear. 
 
 c 
 
18 A BRIEF SKETCH OF 
 
 About nine o'clock in the evening, the weary wheels of life 
 seemed about standing still, and the happy spirit waiting 
 for the welcome message ' Come up hither/ Surrounded 
 by his weeping wife and children, friends and Indians, 
 his sister and aged mother, who had been converted 
 by his instrumentality, the solemnity and affecting cha 
 racter of the scene can be better conceived than de 
 scried. The contest between spirit and flesh seemed long. 
 At length, a little after two o'clock on sabbath morning, 
 June 29th, 1856, the deep breathing gave way, and be 
 coming fainter and yet lower still, the last quiver of the lips 
 told that all was over. ' Victory ! victory ! O death, where 
 is thy sting ? O grave, wiiere is thy victory ?' 
 
 " On Tuesday, July 1st, his precious remains were con 
 veyed from their late happy home to an adjoining grave, 
 where the Rev. Dr. Ryerson, from Toronto, delivered 
 an address founded bn Acts xi. 24 ; and from thence 
 to the cemetery at Brantford, followed by upwards of 
 eighty carriages, and great numbers of white people and 
 Indians on foot. At the grave, into which many flowers 
 were thrown, the beautiful burial service was read by the 
 Rev. T. B. Howard." 
 
 Dr. Ryerson adds : " Mr. Jones was a man of athletic 
 frame as well as of masculine intellect ; a man of clear 
 perception, good judgment, great decision of character ; a 
 sound preacher, fervent and powerful in his appeals ; very 
 well informed on general subjects, extensively acquainted 
 with men and things, serious without gloom, cheerful 
 without levity, dignified and agreeable in his manners ; a 
 faithful friend, a true patriot, a persevering philanthropist ; 
 a noble specimen of what Christianity can do for the 
 Indian Gentiles of Canada, and therefore for the Gentiles 
 of the whole world. Mr. Jones died at the age of fifty- 
 
THE LIFE OF THE AUTHOR. 19 
 
 four years, leaving a widow and four sons to mourn their 
 loss, but ' not as those who have no hope. 7 " 
 
 On the 1st of July, 1857, a year from the day on which 
 the remains of this exemplary Christian and zealous min 
 ister were committed to their final resting-place, a hand 
 some marble monument was raised to his memory in the 
 cemetery at Brantford. There were present at this in 
 auguration several ministers of the town, a large nuiAber 
 of the inhabitants, D. Thorburne, Esq., Indian Commis 
 sioner, and Indians from the Credit and Mohawk. 
 
 Mr. Thorburne remarked that he was present at the 
 inauguration of a monument raised to the memory of Brant, 
 and he felt extremely happy now in being present to do 
 honour to the memory of one of the most illustrious soldiers 
 in the service of Christ ; one who had been a burning and a 
 shining light, working good wherever his duties called him, 
 and who was esteemed by all who h&d ever been acquainted 
 with him. 
 
 The Rev. T. B. Howard (Wesleyan minister) said, he 
 felt this to be a solemn occasion. He deemed it a privilege 
 to be present to give his testimony to the great worth of 
 him who now sleeps beneath the sod. He had been 
 acquainted with Peter Jones for many years, had journeyed 
 with him in the prosecution of > his great work of mis 
 sionary labours, and had always esteemed him most highly 
 as a Christian and a gentleman. "It was," he said, "a 
 strong proof of magnanimity and affection on the part of 
 the red men, who, -out of their poverty, have raised this 
 monument to the memory of their beloved chief. The 
 stone on which we now see his name engraved will in the 
 course of time perish, and be lost to view ; but in the 
 Lamb's book of Life it is written in characters that will 
 never be effaced. He prayed that God would perpetuate the 
 
 c2 
 
20 A BRIEF SKETCH OF 
 
 good work commenced by our departed friend among the 
 natives of the country, and bless his widow and family." 
 
 The Rev. J. C. Usher (Church of England minister) 
 expressed himself as having felt a deep interest in the wel 
 fare of the Indians for the last twenty years. With the 
 Rev. Mr. Jones he had not had much personal acquaint 
 ance ; but, from what he had heard from those intimately 
 acquainted with him, he had come to the conclusion that he 
 was really a good and a great man ; and from personal 
 observation he always saw something which stamped him 
 to be first-class. He was happy at being unexpectedly 
 present on this occasion, and concluded by wishing pros 
 perity, temporal and spiritual, to the widow and children 
 of the late Mr. Jones. 
 
 Mr. G. H. M. Johnson (Indian chief of Six Nations) said 
 he had known Mr. Jones for thirty years, had greatly pro 
 fited by his example and advice, and his loss was deeply 
 felt by the Indian tribes. He died in his arms. Almost 
 the last words he said were That God would bless his 
 people. He had done much to convert the Indian, and 
 was ever a regular visitor to all the Indian stations in the 
 country. 
 
 A venerable chief (Sawyer) of the Mississauga tribe, 
 returned his sincere thanks to all for their attendance on 
 that solemn occasion. 
 
 Lewis Bunnell, Esq., said he had been acquainted with 
 Peter Jones since he was sixteen years of age. He was in 
 youth an exemplary person ; and a great portion of the 
 good he had accomplished will never be known till the con 
 summation of all things. He prayed that God would bless 
 all his people, and bring them to His eternal kingdom. 
 
 Dr. Digby said there was no stain on the life of the good 
 Peter Jones, whose piety, he blessed God that he (Dr. D.) 
 was now striving to imitate. 
 
THE LIFE OF THE AUTHOR. 21 
 
 Mr. Matthews being called on, said he had long known 
 and respected Peter Jones. He was present when he was 
 ordained in Kingston by Bishop Hedding, from which time 
 a great work had been carried on by him. His after-life 
 had borne out all the expectations raised at his conversion. 
 He concluded by expressing himself happy at having had 
 an opportunity of giving testimony to the worth of the Jate 
 Kev. Peter Jones. 
 
 Mr. Thorburne then called on the Rev. James Usher to 
 pronounce the benediction, when the assembly dispersed. 
 
 The following inscription, from the pen of the Rev. ,Dr. 
 Ryerson, is a beautiful epitome of his excellent character : 
 
 OJIBEWAY AND OTHER INDIAN TRIBES, 
 TO THEIR REVERED AND BELOVED CHIEF, 
 
 KAHKEWAQUONABY, 
 
 (THE REV. PETER JONES), 
 Died June the 29M, 1856. Aged 54 years. 
 
 He was a man of deep piety and catholic spirit ; an able Minister, and 
 powerful advocate of Christian missions. 
 
 A true Patriot, an affectionate Husband, Father, and Friend. He was 
 
 the means of promoting, in the highest degree, the 
 
 spiritual and temporal good of his race. 
 
 Sinking under excessive attacks of disease, caused by exposures and 
 
 labours in the Missionary work, he died, triumphing in the 
 
 faith which he preached during his memorable 
 
 ministry of thirty-one years in the 
 
 Wesleyan Methodist Church. 
 
 A Tablet is also raised to his memory by his bereaved 
 
22 A BKIEF SKETCH OF 
 
 family, in the Indian Church, at the New Credit Settle 
 ment ; on which is the following fitting inscription : 
 
 n 
 
 KAHKEWAQUONABY, 
 
 (PETER JONES), 
 
 ffHE FAITHFUL AND HEKOIC OJIBEWAT MISSIONARY AND CHIEF ; 
 
 THE GUIDE, ADVISER, AND BENEFACTOR OF HIS PEOPLE. 
 
 Born January 1st, 1802. 
 
 Died June 29*7*, 1856. 
 
 , HIS GOOD WORKS LIVE AFTER HIM, 
 
 AND HIS MEMORY IS EMBALMED IN MANY GRATEFUL HEARTS. 
 
 The editor cannot withhold the observations of the late 
 Mrs. James Wood, of Bristol, England, respecting her late 
 excellent husband, during his visit at her house, in the 
 summer of 1831 ..... " My weakness prevents my 
 giving a particular account of Mr. Jones, further than that 
 he is a converted North American Indian Chief, come over 
 to England on business concerning his nation. What I 
 wish to record of him is, that he is an exemplary Christian, 
 a man of deep piety, grea"t humility and simplicity, walking 
 closely with God in short, he is a Bible Christian. The 
 above traits of character have also been eminently ex 
 hibited under our roof during a season of affliction which 
 put to the test all his graces. 
 
 " On his arrival in England, he took cold through ex 
 posure to a severe frosty night on the top of a stage-coach 
 from Liverpool, where he landed April 30th, on his way 
 to London. 
 
 " Pleasing accounts being received of him here, Mr. Wood 
 
THE LIFE OF THE AUTHOR. 23 
 
 wrote, requesting him to come to our Bristol missionary 
 meeting, and to make our house his home. He did so ; 
 arriving on Saturday, May 14th. He preached twice on 
 Sunday, and gave his experience in the evening in King 
 Street Chapel. He attended the missionary meeting at 
 Downend, where he increased his cold, so that he was 
 entirely laid up. His presence on the platform had been 
 published so extensively, that it was thought absolutely need 
 ful that he should appear there. He was conveyed to the 
 meeting in a car just before it was time for him to speak. 
 He delivered a short and suitable address with great sim 
 plicity. The audience were much delighted, but expressed 
 great concern to see his debilitated appearance. He re 
 mained on the platform about twenty minutes, returned to 
 our house, and the next day took to his bed. The phy 
 sician and surgeon who attended him had considerable 
 doubt of his recovery. After being* confined to his bed for 
 three weeks he is now slowly convalescent. Through the 
 whole of this severe affliction, endured in a foreign land, 
 among strangers, whose customs and habits differ so ma 
 terially from his own with a probability of never again 
 visiting his native country, or seeing his dearest relatives 
 or connexions he manifested the utmost submission to 
 the will of his heavenly Father, and with great meekness 
 of spirit passed through the fiery trial unhurt. He has so 
 won the hearts of all our family by his temper and affa 
 bility of manners, together with his gratitude for all that 
 has been done for him, that the name of Kahkewaquonaby 
 will always be remembered by us with respect and Chris 
 tian affection." 
 
NATAHWASH,MISCOCOMON CHIEF. 
 
* 
 I 
 
 CHAPTER I. 
 
 GENERAL INTRODUCTORY REMARKS. 
 
 The former and present condition of the North American Indians/ 
 
 As the continent of America is now so well known, I 
 need* not attempt to give a general description of it. I 
 shall, therefore, confine my remarks principally to that 
 part of the new world occupied by my countrymen. 
 
 At the same time it may not be uninteresting to glance 
 over what I suppose to have been the condition of our fore 
 fathers long before the European planted his footsteps on 
 our shores, when the red man could. .cast his eye from the 
 Atlantic on the east to the Pacific ocean on the west, from 
 the frozen regions of the north to Cape Horn in the south, 
 and, viewing the immense continent in its length and 
 breadth, exclaim, 
 
 " I am monarch of all I survey, 
 
 My right there is none to dispute ; 
 From the centre all round to the sea, 
 I am lord of the fowl-and the brute." 
 
 Before the treacherous Spaniard made his appearance in 
 our country the Indian could sleep peacefully in his wigwam 
 without fear of being hunted by bloodhounds;* as if the 
 owners of the soil were beasts of prey rather than men of 
 like passions with themselves ; or as if the rich mines of 
 Mexico were of greater value than the lives and souls of 
 the poor aborigines, whom the Good Spirit had made lords 
 of the land where His providence had seen fit to place them. 
 
 * Vide Appendix A. 
 
26 INTRODUCTORY REMARKS. 
 
 And long before the adventurer from Europe, eager to get 
 gain, ever thought of such a country as America, the red 
 man roamed undisturbed through the mighty forest ; 
 killing the buffalo, the deer, and the bear ; or, when travers 
 ing the lakes and the rivers, partaking the pleasure of the 
 fish that swam in their waters. 
 
 But oh, how has the scene changed since the white man 
 discovered our country ! Where are the aborigines who 
 once thronged the shores of the lakes and rivers on which 
 the white man has now reared his dwelling and amassed 
 his wealth ? What doleful tales do those bleaching bones 
 tell which the husbandman has ploughed up, that he may 
 sow his seed and reap an abundant harvest ! Where is the 
 pensive mourner who was once seen approaching the 
 graves and bones of his departed fathers to weep there ? 
 He is gone the way of all flesh, and his bones lie by the 
 side of his ancestors. But where are his widow, and the 
 fatherless children ? are none left to weep over his grave ? 
 The red man is gone, and a strange people occupy his 
 place. 
 
 This solemn fact leads me to inquire, What have been the 
 causes of the rapid decrease in numbers of my country 
 men ? I have put the question to the Indian whose head 
 was white with the frost of many winters, and who has 
 heard the expiring wail of once numerous [and powerful 
 tribes of my people. In reply, he has given me the follow 
 ing melancholy picture : 
 
 " Ah ! my son, my heart sickens when I look at that 
 which has happened to our forefathers since the pale face 
 came amongst us. 
 
 "My son, before the white man landed on our shores the 
 red men of the forest were numerous, powerful, wise, and 
 happy. In those days nothing but the weight of many 
 
INTRODUCTORY REMARKS. 27 
 
 winters bore them down to the grave. The Indian mother 
 could then rear a large family of healthy and happy 
 children. The game in the forest, the fish in the waters, 
 abundantly supplied their wants. The Indian corn grew 
 rank and tall, and brought forth much, and plenty smiled 
 upon the land. The old men made their feasts, smoked 
 their pipes, and thought upon their munedoos (gods), tjiey 
 sang and beat upon the tawaegun (drum). The young men 
 and women danced. The pow-wows (medicine men) visited 
 the sick, sang and invoked their gods, applied their medi 
 cines gathered from nature's stores, and thus drove away 
 the grim monster Death. These were happy days of sun 
 shine and calm to our forefathers. 
 
 " My son, while our fathers were in this happy state they 
 cast their eyes towards the sun-setting, and beheld a big 
 canoe with white wings approaching nearer and nearer to 
 the shore, and outbraving the waves of the mighty waters. 
 A strange people landed, wise as the gods, powerful as the 
 thunder, with faces white as the snow. Our fathers held out 
 to them the hand of friendship. The strangers then asked 
 for a small piece of land on which they might pitch their 
 tents; the request was cheerfully granted. By and by 
 they begged for more, and more was given them. In this 
 way they have continued to ask, or have obtained by force 
 or fraud, the fairest portions of our territory. As the white 
 man advanced in his encroachments, the Indian retired 
 farther back to make room for him. In this way the red 
 men have gradually been stripped of their hunting-grounds 
 and corn-fields, and been driven far from the land of com 
 fort and plenty. Their children .began to cry for food, 
 their souls fainted for want, their clothes dropped from 
 their shivering backs, the fatal small-pox and measles 
 visited them for the first time, and swept away the poor 
 
28 INTRODUCTORY REMARKS. 
 
 Indians by thousands. Goaded to despair, they clutched 
 the deadly tomahawk, and sought to wield it against the 
 encroaching whites; but, instead of conquering, the act 
 only afforded to the calculating, remorseless foe, a pretext 
 for a more general slaughter of the defenceless natives. 
 Then, as if disease and the musket both imported by the 
 whites could not mow down the Indian fast enough, the 
 fire-waters crept in and began to gnaw their very vitals, 
 debasing their morals, lowering their dignity, spreading 
 contentions, confusion and death ! 
 
 " My son, these are the causes which have melted away 
 our forefathers like snow before a warm sun. The Great 
 Spirit has hidden his face from his red children, on account 
 of their drunkenness and their many crooked ways." 
 
 I have often heard my brethren, both in public and in 
 private, give utterance to the sentiments just expressed ; 
 and it must be acknowledged that they were much better 
 off in their former comparatively happy state, when they 
 could feast unmolested on the abundance which nature had 
 provided for them. It should also be remembered that 
 the pagan ideas of bliss are almost entirely sensual, and 
 relate to the unrestrained indulgence of the animal appe 
 tites. Alas ! they know nothing of that real peace which 
 the world can neither give nor take away. From expe 
 rience of my early life, I can truly say, that their imaginary 
 bliss is so mixed up with everything that is abominable 
 and cruel, that it would be vain to look for real happiness 
 among savage tribes. " The dark places of the earth are 
 full of the habitations of cruelty." 
 
 When I consider the prevalence of intemperance among 
 my people, an evil formerly not confined to the men, for 
 even women and youth were addicted to it, and the long 
 catalogue of vices and diseases which follow in the train of 
 
INTRODUCTORY REMARKS. 29 
 
 the monster, I am not surprised at the appalling decline in 
 number of my countrymen. 
 
 If the enlightened and polished European settlers and 
 their descendants had no means of staying the progress of 
 this devastating curse among themselves, what shield or 
 protection had the rude and simple natives against the 
 same insidious foe ? 
 
 I cannot suppose for a moment that the Supreme Disposer 
 has decreed that the doom of the red man is to fall and 
 gradually disappear, like the mighty wilderness, before the 
 axe of the European settler. 
 
 Some persons may affect to ascribe this waste of life to a 
 divine decree, in order to screen themselves from the ter 
 rible responsibility which rests upon their own souls. But 
 that the Great Spirit never determined this is plainly de 
 clared ; for He hath said, " I have no pleasure in the death 
 of the wicked, but that the wicked turn from his way and 
 live." " God so loved the world that he gave his only be 
 gotten Son, that whosoever believeth in Him should not 
 perish, but have everlasting life." " The Son of man came 
 not to destroy men's lives, but to save them." May we 
 not well reply to such infidelity, " Woe unto them that call 
 evil good, and good evil ; that put darkness for light, and 
 light for darkness." 
 
 Oh, what an awful account at the day of judgment must 
 the unprincipled white man give, who has been an agent of 
 Satan in the extermination of the original proprietors of 
 the American soil ! Will not the blood of the red man be 
 required at Ids hands, who, for paltry gain, has impaired 
 the minds, corrupted the morals, and ruined the constitutions 
 of a once hardy and numerous race ? 
 
 When I think of the long catalogue of evils thus entailed 
 on my poor unhappy countrymen, my heart bleeds, not only 
 
30 INTRODUCTORY REMARKS. 
 
 on their account, but also for their destroyers, who, coming 
 from a land of light and knowledge, are without excuse. 
 Poor deluded beings ! whatever their pretensions to Chris 
 tianity may have been, it is evident the love of God was 
 not in their hearts ; for that love extends to all mankind,, 
 and constrains to acts of mercy, but never impels to deeds; 
 of death. 
 
 Of all the causes which have contributed to the rapid 
 decrease of the Indian tribes, the abuse of ardent spirits, 
 while following their native mode of life, is, in my opinion, 
 the primary and most important. For when an Indian is 
 intoxicated, all the savage passions of his nature assume 
 the entire control, often leading him to commit the most 
 barbarous acts of cruelty and even murder. This is the 
 way in which the natives have been continually falling one 
 after another, like the tall trees before the rushing blast ; 
 and thus will they continue to fall until the gospel of our 
 Lord Jesus Christ shines into their hearts. Then the lion 
 will be changed into a lamb, and every fierce passion be 
 hushed into peace. " O Lord, hasten the time ! Come 
 from the four winds, O breath, and breathe upon these 
 slain, that they may live." 
 
CHAPTER II. 
 
 IDEAS OF THEIR ORIGIN. 
 
 Tradition of Nanahbozhoo My own opinion as to their origin Eeasons for 
 not supposing them descended from the ten lost tribes of Israel Desire 
 that this subject should be inquired into. 
 
 FOR several years past I have made it a subject of in 
 quiry among the aged sachems of the Ojebway* nation of 
 Indians, What are the opinions entertained by them, and 
 transmitted from our forefathers, regarding the origin of 
 our race ? All the information I have been able to gain in 
 relation to this question amounts to the following : That 
 many, many winters ago, the Great Spirit, whom we call 
 in Ojebway KeeJie-munedoo, or Kezha-munedoo, the Bene 
 volent Spirit, created the Indians, and placed them on the 
 continent of America, that every nation speaking a dif 
 ferent language is a separate creation ; but that all were 
 made by the same Supreme Being. How they were created 
 is not known. 
 
 They say that when the Great Spirit made the different: 
 nations of the earth, He gave them various languages, com 
 plexions, and religion, as well as divers customs, manners, 
 and modes of living. When He gave the Ojebways their 
 religion, He told them how they were to act ; and with 
 this knowledge they think it would be wrong^ and give 
 great offence to their Creator, to forsake the old ways of 
 
 their forefathers. 
 
 
 
 * Of which Chippeway is a corruption, 
 
32 IDEAS OF THEIR ORIGIN. 
 
 The different tribes of the Ojebway nation who now in 
 habit the shores of Lakes Ontario, Erie, Simcoe, &c., have 
 a tradition current amongst them, that they originally came 
 from the great western lakes,' Huron and Superior. The 
 former tribes who resided on 'the shores of these lakes were 
 called Nahdoomays* or HuronSj whom the Ojebways dispos 
 sessed of their country by conquest, and the mounds that 
 cover their bones are still pointed out by the Ojebways in 
 different locations. After this the Nahdooways, acknow 
 ledging they were conquered, freely gave up their country ; 
 at the same time entering into a treaty of friendship with 
 the Ojebways, both agreeing ever after to call each other 
 " Brother ;" which treaty is still observed between the two 
 nations, f 
 
 One of the main difficulties which the Christian mission 
 ary has to encounter in planting the gospel amongst the 
 aborigines of North America, arises from their unwilling 
 ness to believe what is taught in the unerring Word of 
 God, that the whole human race originally sprang from 
 one pair. But even this difficulty, with many other obsta 
 cles to the truth, gives way when the light of the gospel 
 shines into the heart. Of late years a host of living wit 
 nesses from among their own people have risen up, declaring 
 that " God hath made of one blood all nations of men, to 
 dwell on all the face of the earth ; " thus proving, in their 
 own experience, that " of a truth, God is no respecter of 
 persons: but in every nation he that feareth Him, and 
 worketh righteousness, is accepted with Him." 
 
 Some tribes believe that a great man, endued with the 
 spirit*of the gods, by the name of Nanalibozlioo (the mean 
 ing of which is now lost) made the world and the Indians 
 
 * This word is also applied to the Six Nations Indians. 
 
 't* The renewal of this treaty will be given in the chapter on wars. 
 
OJEBWAY TRADITION. 33 
 
 in America. This tradition, as preserved by the Ojebways, 
 is the following : 
 
 Before the general deluge, there lived two enormous 
 creatures, each possessed of vast power. One was an 
 animal, with a great horn on his head ; the other was a 
 huge toad. The latter had the whole management of the 
 waters, keeping them secure in its own body, and emitting 
 only a certain quantity for the watering of the earth. Be 
 tween these two creatures there arose a quarrel, which 
 terminated in a fight. The toad in vain tried to swallow 
 its antagonist, but the latter rushed upon it, and with his 
 horn pierced a hole in its side, out of which the water 
 gushed in floods, and soon overflowed the face of the earth. 
 At this time Nanahbozhoo was living on the earth, and ob 
 serving the water rising higher and higher, he fled to the 
 loftiest mountain for refuge. Perceiving that even this 
 retreat would soon be inundated, he selected a large cedar 
 tree which he purposed to ascend should the waters come 
 up to him. Before they reached him he caught a number 
 of animals and fowls, and put them into his bosom. At 
 length the water covered the mountain. Nanahbozhoo 
 
 O 
 
 then ascended the cedar tree, and as he went up, he plucked 
 its branches and stuck them in the belt which girdled his 
 waist. When he reached the top of the tree he sang, and 
 beat the tune with his arrow upon his bow, and as he sang 
 the tree grew and kept pace with the water for a long time. 
 At length he abandoned the idea of remaining any longer 
 on the tree, and took the branches he had plucked, and 
 with them constructed a raft, on which he placed himself 
 with the animals and fowls. On this raft he floated about 
 for a long time, till all the mountains were covered, and all 
 the beasts of the earth and fowls of the air, except those he 
 had with him, perished. 
 
 D 
 
34 IDEAS OF THEIR ORIGIN. 
 
 At length Nanahbozhoo thought of forming a new world, 
 but how to accomplish it without any materials he knew 
 not, till the idea occurred to him that if he could only 
 obtain a little of the earth which was then under the water 
 he might succeed in making a new world out of the old 
 one. He accordingly employed the different animals he 
 had with him that were accustomed to diving. First he 
 sent the loon* down into the water in order to bring up 
 some of the old earth ; but it was not able to reach the 
 bottom, and after remaining in the water some time, came 
 up dead. Nanahbozhoo then took it, blew upon it, and it 
 came to life again. He next sent the otter, which also 
 failing to reach the bottom came up dead, and was restored 
 to life in the same manner as the loon. He then tried the 
 skill of the beaver, but without success. Having failed 
 with all these diving animals, he last of all took the musk 
 rat ;f on account of the distance it had to go to reach the 
 bottom, it was gone a long time, and came up dead. On 
 taking it up, Nanahbozhoo found, to his great joy, that it 
 had reached the earth, and had retained some of the soil in 
 each of its paws and mouth. He then blew upon it, and 
 brought it to life again, at the same time pronouncing many 
 blessings on it, saying, that as long as the world he was 
 about to make should endure, the musk-rat should never 
 become extinct. This prediction of Nanahbozhoo is still 
 spoken of by the Indians when referring to the rapid 
 
 * The loon is a water fowl of the penguin species, about the size of a 
 goose, with a large pointed bill ; the feathers cast a variety of colours ; there is 
 a white ring round the neck, the back and neck are also spotted with white. 
 Their skins are used by the natives as pouches ; they also make pretty bags. ' 
 The loon lives on small fish. When it is pursued it will dive under the water 
 for a long time, and some of the Indians have informed me that they have 
 known it to disappear for a day. 
 
 f A well known animal of the beaver species, whose fur is made into hats, 
 which are passed off as beaver hats ! 
 
OJEBWAY TRADITION. 35 
 
 increase of the musk-rat. Nanahbozhoo then took the 
 earth which he found in the musk-rat's paws and mouth, 
 and having rubbed it with his hands to fine dust, he placed 
 it on the waters, and blew upon it ; then it began to grow 
 larger and larger, until it was beyond the reach of his eye. 
 In order to ascertain the size of the world, and the progress 
 of its growth and expansion, he sent a wolf to run to the 
 end of it, measuring its extent by the time consumed in the 
 journey. The first journey he* performed in one day, the 
 second took him five days, the third ten, the fourth a month, 
 then a year, five years, and so on, until the world was so 
 large that Nanahbozhoo sent a young wolf that could just 
 run, which died of old age before he could accomplish his 
 journey. Nanahbozhoo then said the world was large 
 enough, and commanded it to cease from growing. After 
 this Nanahbozhoo took a journey to view the new world he 
 had made, and as he travelled he created various tribes of 
 Indians, and placed them in different parts of the earth ; he 
 then gave them various religions, customs, and manners. 
 This Nanahbozhoo now sits at the North Pole, overlooking 
 
 7 O 
 
 all the transactions and affairs of the peopl&he has placed on 
 the earth. The Northern tribes say that Nanahbozhoo always 
 sleeps during the* winter ; but, previous to his falling asleep, 
 fills his great pipe, and smokes for several days, and that it 
 is the smoke arising from the mouth and pipe of Nanah 
 bozhoo which produces what is called " Indian summer." 
 
 The reader will observe many resemblances in this tradi 
 tion of Nanahbozhoo to that beautiful account of Noah's 
 flood handed down to us in sacred history, which leads me 
 to conclude it is a corruption of the same, Nanahbozhoo 
 being substituted for Noah, the raft for the ark, the sending 
 of the animals to search and fetch the earth for the raven 
 and the dove, and Nanahbozhoo making Indians to people 
 
 D2 
 
36 IDEAS OF THEIR ORIGIN. 
 
 the earth for the rapid increase of mankind after the flood. 
 As the Indians had no means of preserving records, the 
 true history of any event would in the course of time be lost, 
 and I have noticed that even this tradition is related quite 
 differently by various tribes of Indians, either by adding to 
 or omitting some parts of the story. From all that can be 
 gathered from the wise old Sachems and their traditions on 
 this subject, it appears that their notions as to their origin 
 are little better than a masi of confusion. Many of their 
 traditions are founded on dreams, which will account for 
 the numerous absurd stories current amongst them. 
 
 I am inclined to the opinion that the aborigines of 
 America came originally from the northern parts of Asia, 
 and that they crossed over at Behring's Straits. I think 
 this supposition may account for the prevailing opinion 
 among almost all the tribes, that their forefathers were 
 first placed somewhere in the west, whence they took their 
 journey towards the sun-rising. The notion they entertain 
 of the souls of the dead returning to a good country 
 towards the sun-setting, may be derived from a faint 
 remembrance of, their having come from that direction, and 
 the love they still feel for the better land they have left 
 behind. 
 
 The love of country is a feeling implanted in the breast 
 of every man, however poor and obscure he may have been 
 in the land of his birth and among his own people. When 
 he emigrates to foreign parts nothing is more common than 
 to hear such an one extol his native land, and speak with 
 rapture of the many happy days he has spent in it. His 
 temporal condition and prospects may be far better in his 
 adopted country, yet he will still remember the " leeks and 
 onions in Egypt." Thus it is with the American Indian. 
 He looks forward to a happy return to a land of plenty 
 
THEORY OF THE TEN TRIBES. 37 
 
 and great joy, not literally, but in spirit; and this desire 
 and hope fill his soul with exultation when he sees the 
 glorious orb of day sinking near the abodes of departed 
 spirits. 
 
 Much has of late years been said and written on the 
 theory of the North American Indians having descended 
 from the ten lost tribes of Israel. There are many things 
 to favour this opinion, and many against it. When I read 
 the book called "The Star jn the West, " and "Smith's 
 View of the Hebrews," I was strongly inclined to favour 
 the theory. Certainly many of the customs and sacrifices 
 of the Indians resemble very much those of the children of 
 Israel, such as observing days of purification, offering the 
 first-fruits of the earth, burnt offerings, and reckoning 
 time by moons. But, on the other hand, they have no 
 Sabbaths, no circumcision, no altars erected, and no distinc 
 tion between clean and unclean animals. It would seem 
 almost impossible for the descendants of the Israelites ever 
 to have lost the recollection of their Sabbath days, and the 
 rite of circumcision, both of which were so solemnly 
 enjoined upon them. One of the above-mentioned works 
 gives an account of circumcision existing among some 
 tribes in the w%st ; but I have inquired of several old 
 Indian men whether they ever heard of such a practice 
 being observed by our forefathers previous to the landing 
 of Europeans on the shores of America, and they have 
 always expressed themselves quite ignorant on the subject.* 
 
 From all I have heard and read on the subject, I am 
 inclined to favour the opinion that the Indians are 
 descendants of the Asiatic Tartars, as there appears to me 
 a more striking similarity in features, customs and manners, 
 between them and my countrymen than any other nation, f 
 
 * Vide Notes B and C, Appendix. f Appendix D. 
 
38 IDEAS OF THEIR ORIGIN. 
 
 If it were possible for a few of the most enlightened 
 Indians in each nation to visit that part of Asia which lies 
 nearest to Bearing's Straits, for the purpose of examining 
 minutely into the language, customs, and manners of the 
 Tartars, they would, in my opinion, discover such a simi 
 larity between the people of the two countries, as to lead to 
 the satisfactory conclusion that the aborigines of America 
 are descended from the Asiatics.* It would be exceedingly 
 gratifying to me were the fa.ct ascertained, and I hope I 
 may yet see the day when the attention of some of the 
 learned and scientific men in Europe and America shall be 
 turned to this subject. I think the plan is quite feasible, 
 and might be accomplished without very great expense. 
 It would not only be satisfactory to know the origin of my 
 countrymen, but might be the means of introducing pure 
 Christianity among the Tartars, by sending native mission 
 aries from America to the other side of the great waters. 
 I leave the subject for the consideration of all who feel any 
 interest in this puzzling question. 
 
 * In a letter from the author, dated April 4th, 1853, he states : " The other 
 day I had an interview with a young Chinese who is studying for the Church. 
 In appearance he resembles H. P. Chase, and when he read the Lord's 
 Prayer in his language I fancied I was listening to E<.& the fire-keeper of 
 the Six Nations. I am more and more convinced that our Indians are a 
 branch of the Tartar or Chinese family, there are so many striking re 
 semblances between the two races." 
 
CHAPTER III. 
 
 INDIAN LOCALITIES. 
 
 Country of the Ojebways Lake Superior Surrounding country Its Mission 
 stations Lake Huron Eesidence ^,of the Thunder Gods Man itaulin 
 Island Attempts to settle Indians there Lake Michigan Island of 
 Mackinaw St. Clair Eiver and Lake Detroit Eiver Lake Erie 
 Grand River Niagara Eiver and Falls Grand and Navy Islands Lake 
 Ontario St. Lawrence and Ottawa Eivers Mountains Queenston 
 Heights Climate and soil Mode of clearing a farm Natural pro 
 ductions. 
 
 THE Ojebway nation is found scattered in small bodies 
 in the country extending from the River St. Lawrence, 
 thence along the northern shores of lakes Ontario, Erie, 
 St. Clair, Huron, both sides of Lake Superior, and on to 
 Hudson's Bay territory, and the head waters of the Mis 
 sissippi. A few of the same people are also found inter 
 mingled with the Ottawas and others on ftie south shore of 
 Lake Huron, aiirl in the vicinity of Lake Michigan. Within 
 the range of the same tract of country are to be found several 
 other nations of Indians, as the Six Nations, of whom are the 
 following : Mohawks, Onondagas, Senecas, Oneidas, Cayu- 
 gas, Tuscaroras ; and also Delawares, Munceys, Minominees, 
 Wayandots, Ottawas, and Pottawatamees, &c. Each band 
 or community has its own chiefs, and manages its own 
 affairs, within the limits of its territory, quite independently 
 of other tribes of the same nation ; but in matters which 
 affect the whole nation, a general council is called, com 
 posed of all or a majority of the chiefs of the different tribes. 
 
40 INDIAN LOCALITIES. 
 
 THE OJEBWAY COUNTRY. 
 
 The country originally occupied by the Ojebway nation,* 
 and in which scattering tribes are still found, is situated 
 between the latitudes of 42 and 50 north, and longitudes 
 75 and 100 west of Greenwich. 
 
 Within this ratige lie the immense fresh-water lakes or 
 inland seas so noted for their size and grandeur ; a short 
 description of which I shall fyere insert, commencing at the 
 fountain head with 
 
 LAKE SUPERIOR. 
 
 This lake is so called from its being the largest of all the 
 lakes in North America.* It is reckoned to be about 420 
 miles from east to west, and its greatest breadth about 135 
 miles. Its circumference is about 1,000 miles. The waters 
 of this lake are as pure as the clearest spring. Its northern 
 shore is studded with numerous islands of various forms and 
 sizes ; on the south they are but few, and these rather small. 
 
 There are several large bays on both sides of the lake ; 
 the most noted |s Kahkewaoonnahning, commonly called 
 Kawawenah Bay, situated on the south shore. At this bay 
 the Rev. John Sunday, a native missionary, planted the 
 gospel in the year 1832, and laboured with great success for 
 seven months. Here the Methodist Episcopal Church of the 
 United States has a mission, and I have been informed that 
 the American Board of Missions conducted by the Presby 
 terians have also missions near this bay and at Fond du Lac. 
 
 The principal rivers which flow into Lake Superior are 
 St. Louis at its western extremity, Nipigon, Black river, 
 Walibeshkah, Michipicoton, Montreal, Carp, Garlicky Ontona- 
 gon, Monvaise, Bois Brule. This great lake has its outlet in 
 
 * The Ojebway name is Ojebway Kechegahme. 
 
LAKE SUPERIOR. 41 
 
 Lake Huron by the river or straits of St. Marie, called by 
 the Ojebways Bahwetig, or the Falls, because near the com 
 mencement of this river is the Sault or Falls of St. Marie. 
 These falls are not perpendicular, but form a rapid of 
 about a mile in length, in which distance there is a descent 
 of about twenty feet. 
 
 The Sault St. Marie is a famous place for white fish, which 
 are caught in great abundance by the Indians, and are 
 most delicate and delicious food. Opposite the Sault, on 
 the north side, is. a mission station, under the care of the 
 Church of England. The Rev. W. M'Murray,* the mis 
 sionary stationed there, is an excellent and pious man, 
 whose labours have been much blessed among the poor 
 Indians. His wife is an Indian lady, daughter of the late 
 Mr. Johnson, who married a Chippeway woman, and re 
 sided at Sault St. Marie. Here is also an establishment of 
 the Hudson's Bay Company. On the American side is 
 Fort Brady, where a few troops are stationed. The Ame 
 rican Baptist Board of Missions have for a long time had 
 a station at this place, and have been instrumental in 
 making some converts and educating several of the Indian 
 children. A short distance below Fort Brady, the Metho 
 dist Episcopal fchurch of the W. S. have also a mission, 
 where a number of the Ojebways are settled in log-houses, 
 and are faithful members of the society. These converts 
 were first visited and taught in the Christian religion by 
 John Sunday and other native teachers. 
 
 Soon after leaving the Sault, islands of various sizes 
 begin to multiply, which increase in number as you travel 
 towards the waters of Lake Huron. At the outlet of 
 this strait is the island of St. Joseph, of considerable mag 
 nitude, and capable, I am informed, of producing wheat, 
 
 * Now (1860) Hector of Niagara. 
 
42 INDIAN LOCALITIES. 
 
 potatoes, and other vegetables. Near this island is that of 
 St. Drummond's, where the British formerly had a fort ; 
 but it is now entirely forsaken, and the buildings are gone 
 to ruin. So long as a military establishment was kept 
 up there, it was a place of general resort for the various 
 tribes of Indians from Superior, Huron, Michigan, and Green 
 Bay, who went there to receive the Government presents. 
 
 LAKE HURON. 
 
 This lake, next in size to r Superior, is about 270 miles 
 from the River St. Clair to the Island of Mackinaw, and 
 about 150 at its greatest breadth ; it is nearly 1,100 miles 
 in circumference. The principal bays in this noble sheet of 
 water are the Georgian, Gloster, Nahdoowasahge, and 
 Sangenah. It is said that there are 3,000 islands on the 
 north shore of this lake, of different shapes and sizes ; most 
 of them are composed of granite, with trees of evergreen 
 growing from the interstices of the rocks, while others are 
 entirely barren. 
 
 Next to the stupendous Falls of Niagara, I think these 
 islands present to the eye of the traveller one of the most 
 wild and romantic scenes imaginable. Some of them, 
 towering far above the rest, are barren and* rugged ; others 
 beautifully wooded, with the diversified foliage of the cedar, 
 pine, and spruce. When on the lake, you see them stretch 
 ing in the distance as far as the eye can reach, with swarms 
 of gulls and ducks flying about. The channels and bays are 
 so numerous that it is impossible for a person unaccustomed 
 to their windings to find his way ; even those who are in 
 the habit of traversing them often go astray. I have never 
 taken this route without a guide well acquainted with the 
 coast ; but with this precaution we have sometimes found 
 ourselves penned up in a bay, and been obliged to make 
 our way back again. 
 
LAKE HURON. 43 
 
 The La Croche mountains, on the main shore, which 
 almost form islands, project over the waters of the lake in 
 awful grandeur ; being principally composed of white flint 
 rock, when viewed from a distance they have all the ap 
 pearance of snow-capped mountains. It is on these moun 
 tains the poor superstitious Indians say the thunder-gods, 
 or eagles, have their abode, and hatch their young. The 
 great and little Manitoulin Islands lie stretched along the 
 lake, as if the father and mother of the thousands of small 
 ones, whom they seemed formed to protect from the bois 
 terous waves of the Huron. These two islands are in 
 general barren, and destitute of game. The Colonial Go 
 vernment have made an attempt to locate the scattering 
 tribes of Indians in Upper Canada on the great Mani 
 toulin Island ;* but, on account of many disadvantages, the 
 Indians in general have refused to settle on it. Some of 
 the Ottawa Indians have made attempts at improvements on 
 this island, and have grown a few potatoes and some Indian 
 corn. The government have also commenced an establish 
 ment, where the annual presents are issued to such Indians 
 as may come for them. 
 
 The wonderful works of nature displayed in these islands 
 show forth the*power and greatness of their Creator, and 
 lead us to exclaim, " O Lord, how manifold are thy works ; 
 in wisdom hast thou made them all !" 
 
 Scarcely one in a hundred of these islands is capable of 
 cultivation, therefore in their present rude and wild magni 
 ficence they must remain, till all nature be put to confusion, 
 and the elements melt away with fervent heat, The rivers 
 which empty themselves into Lake Huron are French 
 JRiver,Moon, Severn, Coldwater, Nahdoowasahgee, Sahgeeng, 
 Maitland, Auxsable, Bayfield, Sagana, Thunder, Messissauge, 
 
 * Properly, Manedoomini the Spirit Island. 
 
44 INDIAN LOCALITIES. 
 
 Spanish, and several others of less note. There are several 
 excellent fisheries on this lake ; the most noted is that near 
 Sahgeeng river, along the east shore. The principal fish 
 caught are the salmon trout, of enormous size, white fish, 
 herring, bass, sturgeon, pickerell, pike, mullet, sheephead^ 
 which form the chief food of the Indians along the coast of 
 these lakes. The soil on the north shore is very rocky, and 
 therefore unfit for cultivation, and I have been informed by 
 Indian hunters that this rocky country extends a long 
 distance into the interior. On the eastern shore the land 
 is in general good and capable of producing excellent crops 
 of wheat, oats, potatoes, turnips, &c., especially from the 
 Sahgeeng to the outlet of the lake. The south-west shore 
 is also rather stony and swampy, which will retard the 
 settlement in that quarter. About Sagana Bay I have been 
 informed there is some good land, which will no doubt 
 speedily be settled by Americans, in whose dominions it is 
 situated. 
 
 LAKE MICHIGAN. 
 
 This lake is an arm of Lake Huron, joined by the Straits 
 of Mackinaw. Its course from Mackinaw is south-west ; it 
 is about 300 miles in length, and eighty-fivfc at its greatest 
 breadth ; circumference about 1000. The principal bay in 
 this lake is situated on the west side, and is called Green 
 Bay, ninety miles long and about thirty-five broad. At the 
 head of this bay the Oneida Indians from the State of New 
 York have formed a settlement, and there is a mission 
 station among them. On the east is Grand Traverse Bay. 
 
 The rivers which flow into this lake are Grand Traverse, 
 Belisis, Sandy, Kallemazo, Grand, Calumot, Milwarkie, 
 Menoominee, and Fox. 
 
 The islands in this lake are few in number ; the most 
 
LAKE MICHIGAN. 45 
 
 celebrated is that of Meslienemahkenoong (the Great Turtle,) 
 commonly called Michilimackinack, or Mackinaw. This 
 island is well situated for a fort, and is noted on account of 
 there being a military establishment on it; and also as being 
 the great depot of the American Fur Company. There are 
 many romantic spots on this island; one curious natural 
 wonder is the stone arch and cap. 
 
 The following interesting description of a visit to this 
 island in July, 1851, is give?} by the author in a private 
 letter : " We landed this morning at Mackinaw, which 
 place has greatly improved since I was here twenty-five 
 years ago. The village contains about 8,000 inhabitants. lam 
 luxuriating on delicious white fish every day. After dinner 
 a party of us sallied forth to see the wonders of the Island. 
 We first went through a forest to see the Arch Rock, which 
 hangs over a precipice of 100 feet or more, forming a 
 natural bridge. Some daring ones walk over the arch, but 
 to look at it was enough for me. It spans about forty feet, 
 and is second only to the natural bridge in Virginia. We 
 then wandered through the thicket to the Harm's Foot, 
 which stands on the highest part of the island, from whence 
 is presented a splendid view of the lakes and islands far and 
 near. From thence we proceeded to see the Sugar Loaf 
 Rock which rises out of the earth some thirty feet from its 
 base, like a large turtle lifting its head ; from which I have 
 no doubt the Indians gave the name of the island 
 MeshenemaJikenoong, or the Great Turtle. From thence we 
 went to see the Skull Cave, where a trader was concealed by 
 an Indian when the British troops were massacred by the 
 Indians. The account is in one of our Indian narratives. 
 The cave is now nearly filled up with fallen stones. There is 
 another object of curiosity, called the Lover's Rock, but we 
 were too fatigued to go and see it Towards 
 
46 INDIAN LOCALITIES. 
 
 evening I met a few Indians in a tent by the beach, to 
 whom I conversed on religion, gave some advice, &e. One 
 of them said he was converted to Christianity at the camp 
 meeting dear Charles and I attended at Lake Superior, 
 and that he was still holding on in the good way. The 
 rest were pagans. They stated they resided on the shores 
 of Lake Michigan, and that there were a number of Indians 
 
 o / 
 
 in that vicinity, most of whom were anxious to receive 
 religious instruction, and hail been waiting a long time 
 for a missionary to come among them. I pitied them from 
 the bottom of my heart. O, ye Christians of Britain, 
 Canada, and the United States, will ye suffer these immortal 
 souls to perish for the lack of knowledge ! If it be true 
 that one soul is of more value than ten thousand worlds 
 like this, why then not care for these poor perishing souls, 
 though they may be few in number ? O Lord, raise up 
 more labourers, for the harvest is truly great, and souls are 
 perishing !" 
 
 The American Board of Missions have for a long time had 
 a station on this island, and have educated several of the 
 Indian youths, especially the half-breeds. Many of the 
 traders under the employ of the American Fur Company 
 have taken wives from this school, and it is to be hoped 
 that the religious instructions there received will not be lost, 
 but that they will infuse the savour of the Gospel among 
 their Indian brethren wherever their lot may be cast. 
 
 The land around this lake is in general of a good quality, 
 especially about the south shore, near which stands the 
 city of Chicago, the landing-place of the thousands of 
 emigrants who are bending their way to the far west. 
 
 Lakes Huron and Michigan forming the same sheet of 
 water, empty themselves into Lake St. Clair, flowing about 
 thirty miles down the beautiful river St. Clair. The channel 
 
ST. CLAIR. 47 
 
 at the outlet of Huron is rather narrow, not more than a 
 musket-shot from one side to the other ; near this is Fort 
 Gratiot on the American coast, and on the Canadian shore 
 is the St. Clair Mission. Approaching nearer the lake it 
 forms itself into various channels, which cause a number of 
 islands; on some of these the Indians plant, and find 
 pasture for their cattle. 
 
 ST. CLAIE. 
 
 This is a small lake, called by the Ojebways Wahiceyah- 
 tahnoong, (the Round Lake,) so named from its shape. It is 
 about thirty miles in diameter. 
 
 The rivers which flow into this lake are the Thames, 
 called by the Indians Aslikalmesebe, (the Horn River,) from 
 its resemblance in shape to the deer's horns. Bear Creek 
 also empties into this lake. 
 
 The country around is in many parts very low and 
 marshy, yet the soil is good and productive. 
 
 At the south extremity of this lake commences the 
 noble river Detroit, reaching about thirty miles, when its 
 waters empty themselves into Lake Erie. 4 The banks of this 
 river are well settled by French and other inhabitants, who 
 possess extensive farms and have planted large orchards. 
 On its west side stands the city of Detroit, and opposite the 
 little village of Sandwich. Near the outlet of this river is 
 the town of Amherstburg, a short distance north of which 
 is an Indian settlement of the Huron or Wyandot tribe. 
 Some of these people adhere to the Roman Catholic 
 religion, and others to the Methodist doctrines. 
 
 Amherstburg is the most southern point of Canada. The 
 climate is favourable for the growth of almost all kinds of 
 grain and vegetables. Tobacco flourishes well here, and 
 the farmers raise large quantities of it for market. 
 
48 INDIAN LOCALITIES. 
 
 LAKE ERIE. . 
 
 The Indians call this lake Wahbeshkegoo-Kechegahme, (the 
 WJiite Water Lake). It is so named from its colour, in 
 contra-distinction to the beautiful green and blue waters- 
 of the upper lakes. It is about 250 miles in length, and 
 60 in breadth. Its course is east and west. 
 
 The rivers which flow into this lake are the Grand 
 River, or Ouse, on the banks r of which are settled the Six 
 Nations of Indians, the Moumee, and Raisen. On either 
 side it is well settled by white people, and the soil, on the 
 whole, is very good for agricultural pursuits. 
 
 There are several villages scattered along the vicinity of 
 this lake. The city of Buffalo stands on the east side, and 
 Cleveland on the south shore. The enormous western and 
 northern supplies of Lake Erie flow down the celebrated 
 River Niagara, and, as they approach the stupendous 
 cataract, come dashing and foaming against immoveable 
 rocks for several miles before they reach the awful precipice 
 over which they fall thundering into the chasm beneath : 
 thence they flow juto Lake Ontario. On the west side of 
 the lake there are several islands. Above the Falls is the 
 largest one, called Grand Island ; and another called Navy 
 Island, which has lately become notorious on account of 
 the rebels from Canada and the vagabonds of the United 
 States making it their head-quarters. It is only a small 
 swampy spot, and would not, in all probability, have come- 
 into notice but for the above-mentioned circumstance. 
 
 The Chippeway River empties itself into the Niagara, 
 a few miles above the Falls, on the site of which is the 
 village of Chippeway. The word Niagara is Mohawk, but 
 is pronounced by the natives Oo-noo-nah-gah-rah. 
 
 The Ojebways call the falls Kahkejewung, the Water 
 
NIAGARA. 49 
 
 Falls. At the mouth of the Niagara river is the town of 
 Niagara, containing a large population. It is quite evident 
 that the falls had their existence in the first place at 
 Queenston Heights, about seven miles below their present 
 situation ; and that they have been receding imperceptibly 
 in that direction ever since the flood, and will continue so 
 to do, there is no doubt, as the weight of water and the 
 immense masses of ice which tumble over the rock are 
 constantly wearing it away. 
 
 LAKE ONTARIO. 
 
 This is a fine sheet of water, about 200 miles long and 
 50 broad. Its course is nearly east and west. Circum 
 ference about 500 miles. The principal rivers besides the 
 mighty Niagara which run into Ontario are the Credit, 
 Nappane, Black, Oswego, and Genesee. In several of these 
 .most excellent salmon are caught. 
 
 The bays are Burlington at the head of the lake, 
 separated from the main lake by a narrow sandy beach, on 
 which grow scattering oak trees and wild grape vines. The 
 Bay of Quinty is on the north side of the east end of the 
 lake. Grape Island Mission was on tilis bay, but the 
 Indians are no^ removed to the township of Alnwick. 
 
 At the east end of Ontario commences the well-known 
 river St. Lawrence, which flows into the Atlantic Ocean, 
 where the waters of these immense lakes and their 
 numerous supplies are lost in the briny deep of the Gulf 
 of St. Lawrence. The river Ottawa runs into it near 
 Montreal, also St. Maurice, Chandiere, St. Francis, Richelieu, 
 St. Regis, and Oswegatche. 
 
 All these lakes, and their connecting rivers, are navigable 
 for the largest ships and steamboats. During the summer 
 seasons Ontario and Erie present very busy scenes of com- 
 
 E 
 
50 INDIAN LOCALITIES. 
 
 merce, with first-rate steamboats and schooners constantly 
 plying up and down their noble waters. Besides the great 
 lakes already mentioned, there are a number of less note, 
 such as Rice Lake, Simcoe, about thirty miles in diameter, 
 Nippissing, Nipigon, Rainy Lake, Winnipeg, Manitoba, 
 Mud Lake, Sturgeon, Pigeon, and Balsom. 
 
 MOUNTAINS. 
 
 There are but few mountains in the range of the Ojebway 
 country. The principal oner' is that which stretches round 
 the head waters of Lake Ontario, and over which the 
 waters of the upper lakes precipitate with awful grandeur 
 into the bosom of Ontario, forming Niagara Falls. The 
 scenery from this mountain at Queenston Heights is ex 
 ceedingly grand, presenting to the eye in panoramic beauty 
 the extensive waters of Lake Ontario, the noble Niagara 
 river, winding its way through high banks, clothed in the 
 richest foliage, the wild forest and the cultivated farm, with 
 here and there a town or village, showing that prosperity 
 and comfort are rewarding the industry of the old settler 
 and the emigrant. 
 
 At the head \\Saters of Lake Ontario this mountain takes 
 a majestic curve, presenting a landscape soi\iewhat different, 
 but not less grand. Immediately beneath, inclosed as it were 
 in a crescent, is the city of Hamilton ; beyond stretches 
 the lovely Burlington Bay, separated from the lake by a 
 narrow sandy beach of six miles long. When the late 
 Captain Joseph Brant, and my father, Augustus Jones, had 
 the whole country to choose from, Captain B. selected a 
 tract of land at the north-west end of the beach, built a 
 large frame-house, where he lived with his family; and my 
 father, choosing the other extremity, settled his family 
 on the opposite side. The two families were constantly 
 
CANADIAN SCENERY. 51 
 
 crossing this sandy beach, living on friendly terms with 
 each other. I think, without exception, this part of 
 Canada outvies ah 1 others I have visited, as regards the 
 beauty of its scenery, the quality of its land, the high state 
 of cultivation, and the local advantages it has for carrying 
 on trade. Perhaps I may be partial in my judgment, as it 
 was on the romantic Burlington Heights I first drew my 
 breath, and, in my youthful days, was accustomed to 
 traverse the shores of its clear waters in the light birch- 
 bark canoe ; here I ranged the forest, and shot many a 
 partridge, squirrel, and pigeon, where now may be seen 
 the fine brick or stone house, and the productive farm of 
 the white man. Here also I used to climb the mountain, 
 and, after reaching the summit, indulge myself in viewing 
 the country and waters below, till I would feel reluctant to 
 quit a spot so charming and attractive. 
 
 CLIMATE AND SOIL. 
 
 The Canadian climate in general is clear, pure, and dry; 
 the extremes of heat and cold are great ; the thermometer, 
 in summer, often rising to 120 degrees, and, in winter, 
 falling to 20 degrees and sometimes 30 decrees below zero. 
 Snow often falls* in November, and continues on the ground 
 till April ; the depth of snow varies in diiferent parts ; 
 along the shores of Lakes Ontario, Erie, and St. Clair, it 
 seldom falls over two feet, whereas further north it is often 
 three or four feet ; persons much exposed during the ex 
 treme cold weather are often frost-bitten. Spring sets in 
 suddenly, and the extreme heat of summer causes vegetation 
 to spring up rapidly; the autumns are lovely, and the 
 foliage splendid; I have often thought a correct repre 
 sentation of one tree would, by persons who had never seen 
 such foliage, be considered unnatural and exaggerated. 
 
 E2 
 
52 INDIAN LOCALITIES. 
 
 The winters are far more healthy than the summers, when 
 fevers are prevalent in many parts. 
 
 Along the chain of the great lakes the soil and cliniate is 
 in general well adapted for the growth of winter and spring 
 wheat, rye, oats, peas, barley, Indian corn, potatoes, tur 
 nips, melons, &c. The country on the north shore of Lakes 
 Huron and Superior is unfit for cultivation, excepting now 
 and then small spots, as these parts abound with rocks and 
 cold cedar swamps. All vegetables that grow in the open 
 fields in England thrive in Western Canada, especially in the 
 southern parts ; apple, pear, and plum trees are cultivated 
 to great advantage. Peaches are grown on the south shore 
 of Lake Ontario, and as far as to the head waters of Erie. 
 The tobacco plant grows in the vicinity of Lakes St. Clair and 
 Erie, and petroit river ; currants and gooseberries do well 
 in most places ; grapes may be raised in the open air in 
 southern parts, but require care to preserve them from the 
 severe frosts of winter. I sowed in my garden a number 
 of flower-seeds sent me by a kind friend from England, 
 nearly all of which flowered beautifully ; they were much 
 admired by the Indians, who said they far surpassed theirs 
 on account of their scent. Many American wild flowers 
 have to be raised in hot-houses in England. 
 
 Western Canada, as regards agriculture, is decidedly the 
 garden of Her Majesty's possessions in North America ; the 
 rivers and lakes affording great facilities for carrying on 
 extensive trade and commerce. Most of the settlers in this 
 part of the country have risen to affluence and respectability 
 by the industrious cultivation of their farms, and it is truly 
 pleasing to observe their gradual ascent from the shanty 
 to the brick or stone house. On many farms you may still 
 see the humble log house, their first dwelling-place in the 
 wilderness, where they have spent many a long and dreary 
 
THE EARLY SETTLERS. 53 
 
 clay in subduing the forest ; and after the hard toils of six 
 days' work were over, and the axe no longer heard to echo 
 through the dreary woods, no cheerful sound of the church- 
 going bell -would salute their ear, to remind them that the 
 sacred Sabbath had returned, and summon them away from 
 earthly toil and care to spend its hallowed hours in the courts 
 of the Lord's house. They could not say with the poet 
 
 "Dear is the hallow'd morn to me 
 
 When village bells awake the day, 
 And by their sacred minstrelsy 
 
 Call me from earthly cares away. 
 
 " And dear to me the winged hour 
 Spent in Thy hallow'd courts, Lord, 
 
 To feel devotion's soothing power, 
 And catch the manna of Thy word." 
 
 Yet, no doubt, many pious souls who had not forgotten 
 the Sabbath privileges of their native land would unite their 
 voices even in the solemn stillness of a Canadian forest 
 
 "And there, like incense, softly rose 
 
 The strains of prayer and praise, 
 And broke the Sabbath-like repose 
 
 With soft harmonious lays. 
 
 " And oft as evening's purple shade 
 * Was lost in twilight dim, 
 Together in the forest glade 
 
 They sang their evening hymn." 
 
 The method pursued by a new settler to clear his farm 
 is, first to cut down all the under-brush, which he piles 
 into heaps ; he then begins to fell the trees, and to cut them 
 into such lengths as may be drawn by one or two yoke of 
 oxen. The limbs are next cut off, and carefully thrown 
 into heaps. After he has gone through as much land as 
 he wishes to clear, which is called a fallow, he leaves it 
 lying during the summer for the purpose of drying, and 
 then about the month of August sets it on fire, which runs 
 
54 INDIAN LOCALITIES. 
 
 through the whole ground, burning up all the leaves, rub 
 bish, and limbs. After the fire has done its first execution, 
 the settler makes a bee, inviting a number of his neighbours 
 to come and help him log and pile the large timber which 
 the fire did not consume. The party commences by several 
 yoke of oxen drawing the logs together to various parts of 
 the ground, which are then piled up by means of hand 
 spikes ; a dozen men will in this way log several acres a 
 day. After these logs are nicely heaped they are set on fire, 
 and by a little attention in rolling the brands together the 
 whole of the timber is soon burnt up. On these occasions 
 all work without wages ; a dinner is provided, and the owner 
 of the land too often provides plenty of fire-water with which 
 to treat his friends. The next thing done is to save the 
 ashes, which are drawn off the ground and put into a dry 
 place till winter, when he takes them to the manufacturers 
 of pot or pearl ashes. He next drags or harrows the ground 
 two or three times before he sows it with wheat; which 
 done, it is harrowed two or three times more ; this com 
 pletes the sowing. He next sets to work to make rails 
 from such timber ss is easily split, which he hauls round 
 his field and then lays up in a zigzag manner, so as to form 
 a fence five or six feet high ; such a fence will keep out all 
 cattle and pigs. The stumps of the trees cut down in the 
 fallow are left standing about three feet above-ground, 
 where they remain till they rot out, which generally takes 
 ten or more years. Wheat sown in September or October 
 remains all the winter under the snow. 
 
 NATURAL PRODUCTIONS. 
 
 The Canadian forests consist in certain parts of immense 
 tall groves of pine, with other trees intermingled. In some 
 districts the forests abound with oak, elm bass-wood, 
 
NATTJKAL PRODUCTIONS. 55 
 
 white-wood, walnut, hickory, butter-nut, slippery elm, 
 poplar, sassafras, and dogwood. In other parts, especially 
 in the north, the land is covered with sugar maple, beech, 
 birch, ash, hemlock, and ironwood. In low swampy 
 ground grow spruce firs of various species, willow, alder, 
 water ash, bird's-eye maple, cedar, larch, and sycamore, 
 commonly called button-wood. The wild fruit trees are 
 several kinds of wild plums, crab apple, thorn, cherry, 
 elder, and bush cranberry. Many of the small lakes yield 
 plentiful supplies of wild rice, which the Indians gather in 
 great abundance, in the autumn, and make into soup. The 
 woods and prairies abound with blackberries, huckleberries, 
 strawberries, raspberries, gooseberries, black currants, wild 
 grapes, and marsh cranberries. There is a root resembling 
 in shape and taste the West India sweet potato. This 
 serves for food, and grows in rich black soil. It is com 
 monly called ground nut. There is another plant called 
 wahbezeepin, or the swan potato, found in bogs or marshy 
 soil. The Indians boil and eat it in cases of extreme 
 hunger. Another root sometimes eaten by them is called 
 oduhpin. It 'is long, white, and tender, and has a warm, 
 pungent taste. ^ But of all the natural productions mundah- 
 min (the Indian corn or maize) is the most valued by the 
 Indians ; of which the following tradition, related to me by 
 Chief Netahgawinene, of Cold Water, will show. Many 
 winters ago the Great Spirit appeared to one of our wise 
 forefathers, and showed him a plant of the mundahmin, or 
 Indian corn, on which grew two ears. The Great Spirit 
 then told him to preserve the two ears until the next 
 spring, when he was to plant them. He was further com 
 manded to preserve the whole crop, and send two ears to 
 each of the surrounding nations, with the injunction that 
 they were not to eat of it until the third crop. The wise 
 
56 INDIAN LOCALITIES. 
 
 Indian did as he was commanded. His corn grew strong 
 and brought forth much. The next summer he enlarged 
 his ground, and planted all his seed, which yielded plenti 
 fully. He then sent two ears to each of the surrounding 
 tribes, with proper directions, which they observed, and by 
 this means the corn was distributed among all the American 
 Indians. It is considered by them the best grain in the 
 world, because the Great Spirit gave it to them for their 
 bread. Pounded parched corn and pemegun is the cele 
 brated food for warriors and travellers in the western and 
 northern countries. The Great Spirit about this time is 
 also said to have given the Indian the tobacco plant, that 
 he might smoke the pipe of peace with his fellows, and 
 cause the smoke of the calumet to ascend to the Great 
 Spirit as sweet incense. The prairies and woodlands present 
 a splendid appearance during the summer months, from the 
 endless variety of beautiful wild flowers which, bursting 
 forth in succession, display the most brilliant colours, 
 although they have little or no fragrance. I have often 
 been led into delightful contemplation of the goodness ancj 
 power of the Supreme, when traversing the mighty forests, 
 contrasting the sombre foliage of the trees with the delicate 
 yet brilliant hues of the wild flowers which deck, like so 
 many gems, the green verdure beneath, and I have been 
 led in admiration and gratitude to exclaim, "My Father 
 made them all !" 
 
THE RIPPLING STREAM 
 
 (OMUDDWAJ ECOONOQUA.) 
 
. CHAPTER IV. 
 
 GENERAL CHARACTER. 
 
 Treatment of the -women by the men-rCharacter of women General descrip 
 tion Education of children Family government Treatment of the aged 
 Cannibalism. 
 
 CONSIDERING the manners of life, dress, and habits of 
 the North American Indians, it may be said that they are 
 a moral people. This was strikingly characteristic of them 
 before they were contaminated by unprincipled European 
 adventurers, who introduced the fire-waters and many vices 
 amongst them. In their original state they were generally 
 true to each other, and as moral as a people unrenewed 
 by Divine grace could be expected to be. It is true the 
 depraved nature in them is as strong as it is in other 
 nations ; but the good counsel of the wise sachems, and the 
 mark of disgrace put upon unruly persons, had a very 
 desirable influence. 
 
 They are naturally suspicious, revengeful, stoical,* and 
 indolent. In time of peace they are land and hospitable 
 to each other, particularly to strangers, with whom they 
 will divide the last morsel of food. "Hospitality," says 
 Morse, " is a prominent trait in the Indian character. To 
 the stranger, whether white or red, they are hospitable and 
 generous, furnishing the best food and accommodation 
 their dwellings afford, often relinquishing their own 
 
 * Appendix E. 
 
58 GENERAL CHARACTER. 
 
 for the refreshment and comfort of the stranger.* When 
 aroused, however, to take up the tomahawk, vengeance 
 sparkles in their eyes. They have a high sense of 
 honour, and like to be thought good, kind, and brave. 
 Carver says, " In danger they readily give assistance 
 to those of their band who stand in need of it, without 
 any expectation of return, except of those just rewards 
 that are always conferred by the Indians on merit." 
 
 Their indolence leads them, to be very improvident; the 
 thought of laying up a store of provisions beforehand 
 seems never to enter their minds ; but so long as they have 
 anything to eat, they will lounge about and sleep, and 
 never think of hunting till hunger presses them to go in 
 search of game. They spend their time when in their 
 villages or wigwams, in smoking, making their implements 
 
 * Mr. Harmon, a clerk of the North- West Company, who resided in the 
 Indian country for many years, remarks on Indian hospitality : " February 
 llth, 1801. On the 1st instant, accompanied by eight of our people, and 
 one of the natives as a guide, I set off, with a small assortment of 
 goods, to go and trade with about fifty families of Crees and Assiniboins. 
 When we had approached within about a mile of the camp of the natives, 
 ten or twelve of their chiefs, or most respectable men, came on horseback, to 
 meet and conduct us to their dwellings. We reached them through a crowd 
 of people, who hailed us with a shout of joy. Immediately after our 
 arrival, the principal chief of the village sent his son to invite me and my 
 interpreter to his tent. As soon as we had entered it, and were seated, the 
 respectable old chief caused meat and berries, and the best of every thing 
 which he had, to be set before us. Before we had eaten much, we were sent 
 for to another tent, where we received similar treatment ; and from this we 
 were invited to another j and so on till we had been to more than half-a-dozen 
 tents. At all these we ate a little, and smoked our pipes ; for my interpreter 
 informed me they would be greatly affronted, and think that we despised 
 them, if we refused to taste of what was set before us. Hospitality to 
 strangers is among the Indian virtues. During several days that we remained 
 with these people, we were treated with more real politeness than is com 
 monly shown to strangers in the civilized parts of the world." 
 
THEIR CRUELTY. 59 
 
 for war and hunting, and talking over their various exploits 
 in the chase and in the fight. To strangers they are 
 reserved, but among themselves they are notorious talkers 
 and newsmongers ; no event occurs in any village but it is 
 soon published abroad. In the presence of others they are 
 seldom known to hold any conversation with their wives. 
 Morse testifies, "Except when intoxicated they are not 
 vociferous, noisy or quarrelsome in their common intercourse, 
 but mild and obliging. Backbiting, whispering, cursing 
 and swearing, to our shame it must be said, are vices not 
 of savage, but of civilized man ! The Indians who have been 
 conversant with ivhite men, like the ancient Cretans, are liars. 
 Many among them are full of subtilty, deceit, and artifice, 
 implacable, unmerciful, without pity.* When enmity to 
 wards an individual family, or tribe, from whatever cause, 
 is imbibed, it remains till death, unless previously gratified 
 or removed by taking revenge on his enemy. The most 
 horrid scenes of torture and cruelty are witnessed by whole 
 tribes of both sexes, old and young, without any show of 
 pity. But these dispositions, and the indulgence of them, 
 unhappily are not confined to Indians. I would to God for 
 the honour of our country they were. Were we to charge 
 the Indians with the indulgence of these ferocious dispo 
 sitions, we should expose ourselves to the just retort, 
 'Physician, heal thyself/ Thou that reproachest us as 
 implacable, unmerciful, unpitying to white people, dost 
 thou suffer thy warriors to indulge these same dispositions 
 toward defenceless Indians, desolating and burning our 
 pleasant villages, and slaughtering our shrieking wives and 
 children ?" 
 
 * A Pawnee brave, the subject of a very interesting anecdote, may be con 
 sidered as one among many other honourable exceptions to these general 
 remarks. P. J. 
 
GENERAL CHARACTER. 
 
 TREATMENT OF THE WOMEN BY THE MEN. 
 
 In accordance with the custom of all pagan nations, the 
 Indian men look upon their women as an inferior race of 
 beings, created for their use and convenience. They there 
 fore treat them as menials, and impose on them all the 
 drudgeries of a savage life, such as making the wigwam, 
 providing fuel, planting and hoeing the Indian corn or 
 maize, fetching the venison and bear's meat from the woods 
 where the man shot it: in short, all the hard work falls 
 upon the women ; so that it may truly be said of them, that 
 they are the slaves of their husbands. 
 
 In the wigwam the men occupy the best places, leaving 
 such parts as are most exposed to the inclemency of the 
 weather to the poor women. In regard to their food, the 
 women eat the coarsest parts of the meat, or what the men 
 leave. When travelling the men always walk on before. 
 It would be considered great presumption for the wife to 
 walk by the side of her husband ; she therefore keeps at a 
 respectful distance. I have often seen the husband start 
 with nothing but his gun or bow and arrows, while the poor 
 wife, at some distance behind, would be seen bending under 
 the weight of all their goods, often with a child packed in 
 the midst of materials for building the wigwam. These 
 burdens they carry about with them in all their journeying, 
 which soon makes them decrepid. The men have an idea 
 that it is unmanly and disgraceful for them to be seen doing 
 anything which they imagine belongs to the women's 
 department. I have scarcely ever seen anything like 
 social intercourse between husband and wife, and it is 
 remarkable that the women say very little in the presence of 
 the men. 
 
ETILS OF " FIRE-WATERS." 61 
 
 Since the introduction of the fire-waters the miseries of 
 the Indian women have been increased tenfold. Several 
 instances have occurred within my own recollection of their 
 dying from the injuries they had received.* Paganism and 
 intemperance are the sad degradation and ruin of Indian 
 females ! If any class of persons have special cause to thank 
 God for the blessings of the Gospel, surely it is the women 
 of pagan countries. Christianity alone can deliver them 
 from the wretched slavery produced by heathenism and 
 drunkenness. Would to God its beneficial effects were felt 
 by all now labouring under the iron sway of ignorance, 
 superstition, and savage cruelty ! 
 
 CHARACTER OF WOMEN. 
 
 Indian women, notwithstanding all the heavy burdens 
 imposed on them, are generally true and constant in their 
 affection to their husbands. No mothers can be fonder of 
 their children, though some may think they are destitute of 
 natural love. This mistake has arisen from the fact that 
 some of the drunken Indian women have been' known to sell 
 their children for a bottle of whisky, or suffered them to 
 perish for want of proper attention and care. Such instances, 
 however, are few and far between, and confined to those 
 abandoned wretches who have been ruined by the jftre- 
 waters.^ They are much more industrious than the men, 
 
 * The Rev. E. Adams stated at a missionary meeting, that when he was 
 missionary at Muncey Town, an old pagan Indian got drunk, and drove his 
 wife and family out of the wigwam, which soon after took fire and roasted the 
 drunken man to death. At another time, an Indian quarrelled with his wife ; 
 his mother reproved him for it ; upon which he threw her into the fire ; she 
 managed to crawl out, but the drunken savage took up a tomahawk and 
 killed her on the spot. 
 
 *h Appendix F. 
 
 + An instance of an Indian mother's love is related of Osheowhmai, the wife 
 of Little Wolf, one of the Iowa Indians, who died while at Paris, from an 
 
62 GENERAL CHARACTER. 
 
 and are generally employed in fetching meat from the 
 woods, dressing skins, planting Indian corn, making 
 clothing, belts, mocassins, mats, canoes, maple sugar, &c., 
 &c. The Indians who are settled near to white people also 
 make baskets and brooms, for which they find a ready sale. 
 The women are naturally shy and distant to strangers. 
 They are inordinately fond of trinkets and gaudy apparel. 
 Many of the young are in the habit of painting their faces. 
 Like the Jews, too, the women observe certain days of 
 purification, during which they separate themselves as much 
 as possible from the rest, having their own wigwam, fires, 
 provisions, cooking utensils, all of which are considered as 
 unclean, and are never used by any but themselves. They 
 are very careful to remove the fire and ashes from the 
 wigwam in which the family reside, and then strike fresh 
 fire, believing that if this be not done sickness would imme 
 diately follow. 
 
 GENERAL DESCRIPTION. 
 
 The stature of the men averages five feet ten inches, that 
 of the women five feet. Both males and females are well 
 formed ; the muscles and bones of the former are smaller in 
 proportion than those of the latter ; a fact which, no doubt, 
 arises from the women having to perform the heavy 
 drudgeries of an Indian life. The men are built more for 
 fleetness than for strength ; they are great walkers and 
 runners, and think nothing of walking forty or fifty miles 
 a day. 
 
 The women have larger heads than the men, round and 
 
 affection of the lungs, brought on by grief for the death of her young child in 
 London. Her husband was unremitting in his endeavours to console and 
 restore her to the love of life ; but she constantly replied, " No,"no ; my four 
 children recall me ; I see them by the side of the Great ! They stretch out 
 their arms to me, and are astonished that I do not join them." 
 
PHYSICAL CHARACTERISTICS. 63 
 
 rather broad at the top, high cheek bones and black eyes, 
 while many have large Roman noses ; their mouths and lips 
 in general are large, their teeth good and white, their hair 
 jet black and straight. 
 
 The men have little or no beard, as they take pains to 
 pluck out what scattering sprouts they may have had ; in 
 the course of generations no doubt their posterity have been 
 affected by this custom. Their complexion is a reddish- 
 brown ; apart from want of cleanliness, there is no peculiar 
 smell about their bodies. 
 
 I have often reflected on the causes of the different com 
 plexions of the human race, whence this variety of colour 
 in persons descended from one common stock, as revelation 
 informs us that God made of one blood all the nations of the 
 earth? It is my opinion that the complexion is greatly 
 affected by the habits, modes of life, and food. For 
 instance, a nation attentive to cleanliness, and dwelling in 
 comfortable houses, will become fairer and fairer ; on the 
 contrary, a wandering people, like the American Indians, 
 living in smoky bark wigwams, anointing their bodies with 
 oil and paint, and neglecting the customs and comforts of 
 civilized society, may be expected to become darker and 
 darker. The following fact known to myself will illustrate 
 what I have stated. James Johnson or as he is commonly 
 called, Yankee Jim went among the Indians when very 
 young, a fair-skinned boy, but adopting in every particular 
 their mode of life, is now, in his seventieth year, almost as 
 swarthy as any pure Indian. 
 
 EDUCATION OP CHILDREN. 
 
 The education and general knowledge of a people un 
 acquainted with letters and with the arts and sciences must 
 necessarily be very limited. Such was the condition of 
 
64 GENEKAL CHARACTER. 
 
 the North American Indians before the missionaries brought 
 to them the words of eternal life, with the blessings of 
 civilization. The highest ambition of pagan Indian parents, 
 in regard to the education of their children, is, to make 
 them good hunters. At an early age they are first taught 
 to handle the bow and arrow, with which they wander 
 along the banks of the lakes and rivers, shooting at marks, 
 small birds, and squirrels. Constant practice soon makes 
 them expert marksmen. They are also taught how to handle 
 a spear and manage a canoe, so that they may become good 
 fishermen. When a little older they are allowed to shoot and 
 hunt with a gun and rifle ; and as soon as the boys are able 
 to kill large game, they accompany their fathers in their 
 hunting excursions, when they are taught the art of 
 taking the game, by being made acquainted with the 
 nature of the various animals, the kind of ground they 
 occupy, when they are found eating, and when asleep. 
 They also teach them the virtue of the hunting medicines, 
 by which they charm the game. 
 
 When they are young a spirit of war is instilled into 
 their bosoms ; and in order to excite them to courage and 
 ambition, their parents and the old wise men recount to 
 them the wonderful exploits of the braves in , former days, 
 such as a single warrior stealing secretly up to a village, 
 killing a number of the enemy, taking off their scalps, and 
 making his escape before the remainder were apprised of 
 the slaughter. The brave warrior then carries the scalps 
 to his own village, where the men, women, and children 
 meet and bless him. He thus becomes a noted personage in 
 his tribe. Great care is taken to teach them the war 
 medicine song and dance, in which they often join. 
 
 Another part of their education consists in their being 
 taught the mysteries of their religion, such as fasting,, 
 
THE YIETUE OP FASTING. 65 
 
 feasts, offerings, religious songs and dances, the initiation 
 into the orders of the Wahbahnoowin and Media. 
 
 As an inducement to excel in the number and length of 
 their fasts, the old men promise to relate to them in the 
 evening, after lying down to rest, various traditions, which 
 are always of the marvellous land, illustrative of the bless 
 ings received and the power obtained by fasting and prayer. 
 They tell them how some have become invincible in war, 
 successful in the chase, or profound pow-wow or medicine 
 men. They even speak ;of some young Indians becoming 
 immortal through perseverance in fasting. The following 
 is a specimen of their wonderful tales : 
 
 Many winters ago several young people commenced 
 fasting, which they continued day after day until they were 
 reduced to mere skeletons ; and having now fully secured 
 the blessings and aid of the munedoos, they were told that 
 they had earned for themselves by their untiring faithful 
 ness immortal lives. No sooner was this blessing pro 
 nounced, than they rose from the earth, and were wafted by 
 some magical power wherever they willed to go, and are 
 supposed by the Indians to be still in existence. They call 
 them paligak, or the flying skeletons. They say they have 
 repeatedly heard them shout in the air, and those that hear 
 them generally faint. 
 
 Another story they relate is about the robin, which they 
 call obeclie. They say that this robin was once an Indian 
 female, who fasted a long time, and just before she was 
 turned into a bird she painted her breast, and as she flew 
 away she laughed for joy, saying that she would ever after 
 wards return to her friends early in the spring, and bring 
 them the news of what was to happen during the year : if 
 peace and plenty, then she would come to them laughing, 
 making the following noise, " Che die che;" that is 
 
 p 
 
66 GENERAL CHARACTER. 
 
 Ha ha ha : but if war or trouble then she would say, 
 " Uh-nwo7i-c7ie-ga," or I prophesy evil tidings. 
 
 The old sages also repeatedly give the young people 
 gathered around the cheerful blaze of the hearth lectures 
 on the duties of hospitality to strangers, teaching them to 
 revere the aged, and to treasure up in their minds the 
 counsels they hear from them, and to endeavour to 
 maintain dignity of character. They are also taught 
 that in the presence of their parents and the aged 
 they should be reserved, especially at their meals; and 
 that when engaged in common conversation they must not 
 be boisterous, but speak in a low tone of voice, and never 
 interrupt another when talking. 
 
 The Indians exhibit much natural politeness ; they are, 
 generally, very gentle and obliging in their manners ; the 
 women in particular show great bashfulness when spoken 
 to. Carver, in his travels, tells of a young Indian with 
 whom he fell in company when on a journey to the Falls 
 of Niagara. He says, " When the young chief first came in 
 sight of the cataract he addressed the Great Spirit, whose 
 residence he supposed this to be ; he then threw into the 
 stream his pipe, tobacco, and various ornaments, as offerings ; 
 and continued fervently to petition the Great Spirit to 
 afford them protection and a bright sun ; and would not 
 leave the place till they had together smoked his pipe in 
 honour of the Great Spirit." He then goes on to state: 
 " I was greatly surprised at beholding an instance of such 
 elevated devotion in so young an Indian, and looked on 
 him with greater respect for these sincere proofs he gave 
 of his piety. Indeed the whole conduct of this young chief 
 at once amazed and charmed me. During the few days we 
 were together his attention seemed to be wholly employed 
 in yielding me every assistance in his power ; and even in 
 so short a time he gave me innumerable proofs of the 
 
DEFECTIVE EDUCATION. 67 
 
 most generous and disinterested friendship ; so that on our 
 return I parted from him with great reluctance. Whilst I 
 beheld the artless yet engaging manners of this unpolished 
 savage, I could not help drawing a comparison between 
 him and some of the more refined inhabitants of civilized 
 countries, not much I own in favour of the latter. 77 
 
 FAMILY GOVERNMENT. 
 
 In family government, I regret to say, my countrymen 
 are very deficient; no discipline is enforced upon their 
 children, consequently they grow up without restraint, and 
 become self-willed and disobedient to their parents and 
 guardians. As before stated they are not allowed to grow 
 up without receiving the wise counsels of the sachems; but 
 the evil lies in not insisting on the due observance of what 
 they are taught. They scarcely ever inflict any punishment 
 upon them beyond that of angry looks, and a little angry 
 talk. Like Eli, when their children make themselves vile 
 they restrain them not. Most of the Christian Indians 
 now see and lament the want of family government ; but 
 not having been themselves instructed in the right way, 
 they are quite ignorant how to exact implicit obedience 
 from their children, and to " train them in the way they 
 should go." 
 
 I fear it will be long before the Indians will learn the 
 blessed art of family government, especially if no greater 
 exertions are made to teach the rising generation the value 
 and importance of governing themselves. Nothing appears 
 more lovely to me than to see a well-ordered family where 
 the law of kindness rules, and the parents are obeyed, 
 feared, and loved. In such a family peace and harmony 
 reign. There the blessing of God, which maketh rich, and 
 addeth no sorrow, is enjoyed. 
 
 F2 
 
68 GENERAL CHARACTER. 
 
 TREATMENT OF THE AGED. 
 
 Some have supposed that age is not respected by the 
 Ojebways, but this is a great mistake. No people reve 
 rence old age more than the Indians. The advice of the 
 uhkewailizee, or long dweller upon the- earth, is generally 
 listened to with great attention, as it is from them that the 
 youth receive their instructions respecting pow-wowism, 
 medicines, and the traditions of their forefathers. 
 
 Where there is no literature it cannot be otherwise than 
 that they should think much of those who impart to them 
 all the knowledge they most prize, and who are supposed,, 
 from the length of time they have lived, to have gained 
 great experience. These remarks refer particularly to the 
 males, as the aged females are not in general looked up to 
 with the same degree of reverence, although they are 
 treated kindly by their relatives and friends. I knew an 
 old crippled woman who, for many years before her death, 
 was supported by her children and friends, and in their 
 wanderings they often carried her on their backs, and 
 never forsook her although a great burden to them. It 
 has been reported that some Indians have put their aged 
 to death when no longer able to hunt, or to render them 
 any assistance. Cases of such brutal conduct may have 
 occurred, but I never knew an instance of the kind, neither 
 have I heard of any on which I could fully depend. 
 Instances have been known of very aged and infirm Indians 
 abandoning themselves to death. A case of this kind 
 occurred at Grape Island. An old woman, by the name of 
 Beaver, fancied that she had lived long enough, and as 
 life was now burdensome, she left her son's house, and went 
 out into the woods to die. The missionary hearing of it 
 immediately got the Indians to search for her. They found 
 her lying on the ground, and brought her back to her son, 
 
HORROR OF CANNIBALISM. 69 
 
 where she lived a few years longer. If she had been left to 
 herself she never would have returned alive. 
 
 CANNIBALISM. 
 
 It has been ignorantly stated by some persons, that can 
 nibalism prevails among the North American Indians. In 
 confirmation of this report, they adduce the fabulous say 
 ings of Indians about weendegoos, or giant men-eaters, and 
 also the sad fact that some northern Indians have been 
 known through famine to eat one another. My firm con 
 viction is, that North American Indians are not cannibals ; 
 and Mr. J. Carver, who travelled extensively through the 
 interior parts of North America, among the Ojebways, 
 Sioux, Sanks, &c., makes no mention of cannibalism. 
 
 Having heard such assertions some years since, I took 
 particular pains to ascertain whether or no this was a fact, 
 and the result of my enquiries amounted to this : First, 
 that cannibalism does not exist among them as it does 
 among the New Zealanders. Second, that such is their 
 abhorrence of cannibalism, that they have a common law 
 among them that when an Indian is known to have eaten 
 human flesh through starvation, it is right to put such an 
 one to death as soon as possible. A few years ago I met 
 with a wretched Indian woman at the narrows of Lake 
 Simcoe, who had fled for her life from the north-west coun 
 try, in consequence of having eaten her husband through 
 extreme hunger. She was a most pitiable object, and ap 
 peared as though an evil spirit haunted her, as she wandered 
 about in the woods, hiding herself behind the trees and logs. 
 She was the terror of all the people, as they supposed that 
 Indians who have once tasted human flesh became deranged, 
 possessing the nature of a racoon, porcupine, or some other 
 animal. They fall on such a person, and beat out his 
 brains with a club. No doubt, if the Lake Simcoe Indians 
 
70 GENERAL CHARACTER. 
 
 had not been Christians, this poor woman would have been 
 put to death. Christianity saves in all ways. 
 
 That the poor Indians in the barren regions of the North 
 should occasionally, through starvation, be driven to eat 
 one another, is nothing more than might be expected. Has 
 not the same thing often occurred among the white people 
 when shipwrecked or cast upon some desolate island? 
 Thirdly, the whole amount of cannibalism, if such it may 
 be called, of some of the western war tribes, is this, that 
 they have been known to take the heart of their enemy, 
 cut it into small pieces, and boil it in a large kettle of corn 
 soup for a heathen feast or offering. Each warrior then 
 takes a ladleful, as a bravado or triumph over his enemy. 
 This, in Indian mode of speech, is called "drinking the 
 heart's blood of the enemy." 
 
 In Alexander Henry's travels among the Indians in 
 Canada, between the^years 1760 and 1776, he mentions an 
 Indian family who had been so reduced by famine as to be 
 compelled to eat each other. One young man arrived at ' 
 the author's wintering place. The Indian was suspected of 
 what he had done, and search being made, it was found he 
 had lately eaten his surviving companion. He confessed 
 the crime, and was forthwith put to death by tomahawk. 
 He also mentions that some French Canadians, in a time of 
 extreme hunger, proposed to kill and eat an Indian woman 
 who was in their company. 
 
 In no book of travels among North American Indians 
 have I seen cannibalism mentioned as prevalent amongst 
 them. Goldsmith, in his geography, says "Murder is 
 seldom heard of among them. A murderer is detested by 
 all the tribe, and obliged, like another Cain, to wander up 
 and down forlorn and forsaken even by his own relations 
 and former friends." 
 
CHAPTER Y. 
 
 MODE OF LIFE. 
 
 Wigwams Ancient Domestic Implements Mode of travelling Dress. 
 
 IN their natural state, the Indians have no settled home, 
 but wander about from place to place in pursuit of game 
 or fish, on which they subsist. No sooner do these grow 
 scarce in one part of the country than they remove to 
 another. Each tribe or body of Indians has its own range 
 of country, and sometimes each family has its own hunting 
 grounds, marked out by certain natural divisions, such as 
 rivers, lakes, mountains, or ridges ; and all the game within 
 these bounds is considered their property as much as the 
 cattle and fowl owned by a farmer on his own land. It is 
 at the peril of an intruder to trespass on the hunting 
 grounds of another. 
 
 The game they hunt consists of deer, elk, bear, moose, 
 beaver, otter, musk rat, hare, martin, mink, and a great 
 variety of fish and fowl. The buffalo is taken in abundance 
 towards the Rocky Mountains, and on the prairies of the 
 great Mississippi. Before the introduction of guns they 
 took their game by means of bows and arrows, spears and 
 snares. The old Indians say that previous to the use 
 of fire-arms the game was much tamer and in greater 
 abundance. In time of peace, hunting and fishing con 
 stitute the chief employment of the men. It requires 
 great judgment and perseverance to be a good hunter. 
 The Indians who inhabit the prairie countries towards the 
 
72 MODE OF LIFE. 
 
 Rocky Mountains hunt on horseback; but the northern 
 tribes, who live in the forest parts of America, hunt on 
 foot, either following the tracks of the deer or bear, or 
 accidentally coming upon them. A good hunter has such 
 a thorough knowledge of the peculiar habits of the animals 
 he wishes to take, that he knows exactly what section of 
 country they frequent, the time of day they feed, and when 
 and where they sleep. He will therefore act accordingly. 
 
 Many hunters use charms, made of roots and herbs, in 
 which they place great confidence. There is one kind of 
 medicine to give them good luck, another to make them 
 invisible to the animal, and another which they put on 
 guns or arrows to make them sure of killing. I have 
 known some good hunters in one day kill ten or fifteen 
 deer, and have heard of others killing as many as twenty. 
 When they slaughter as many as these, they do not stop to 
 skin or dress them, but leave them where they fall until 
 the next day, when the women and children assist in taking 
 the carcases to the wigwams. 
 
 The wild pagan Indians have no houses, but live in wig 
 wams. The wigwams are made by placing poles, twelve or 
 fourteen feet long, in the ground. These meet at the top, 
 and are left open for the smoke to escape. Over them 
 they spread nets, made of flags or birch bark, and some 
 times the skins of animals. The fire is in the centre, 
 around which the families take their seats on the ground, 
 having skins or bark for their carpeting. A wigwam 
 about twelve feet in diameter will contain about three 
 families. Here they cook, eat, smoke, and sleep. When 
 they make their wigwams long enough to have two fires, 
 they will contain six or eight families. One family at each 
 fire will cook at a time, and then divide the food with all be 
 longing to the same fire. After the morning meal is over they 
 

 , 1 .4nae/U TiowL> , 3 ^Antiqu** Fip& Head* 
 
HUNTING. 73 
 
 have no set time for eating, but leave it to the direction of 
 their craving appetites, or the good luck of having a 
 supply of provisions. During the absence of a hunter, the 
 portion of meat which he would have eaten is carefully 
 .saved for his return, on which he makes a hearty repast. 
 When he is successful he will make a feast and sing his 
 hunting chaunts to his munedoo for a whole night, and by 
 the dawn of day he will be off again. If on this day, by 
 uncommon perseverance, he has the good luck to kill a 
 deer or bear, it is attributed to the virtue of the songs or 
 medicine employed for the occasion. The Indians who live 
 within the bounds of the English settlements depend, in a 
 great measure, for their livelihood on making baskets, 
 brooms, wooden bowls, ladles, and scoop shovels, which 
 they sell to the white people in exchange for provisions. 
 
 ANCIENT* DOMESTIC IMPLEMENTS. 
 
 Their mode of procuring fire, before the introduction of 
 the steel and flint, was by friction. Three pieces of dry 
 -cedar or pine wood and a small bow were provided. One 
 flat piece was put on the ground, with a small incision in 
 it ; then a round straight stick was placed perpendicularly 
 into the incision of the bottom piece, round which the bow 
 string was twisted once ; a flat piece was placed on the top 
 round stick, to press it do vn. This done, the bow was pulled 
 quickly backward and forward, and spun round till the 
 wood ignited. Sometimes pieces of spunk wood were placed 
 round the pivot, which greatly facilitated the ignition. 
 
 Their axes were made of hard stone sharpened at one 
 nd. The handle was split so as to receive the stone, which 
 was fastened in with strings and glue made from the stur 
 geon's head. These rude axes, being very blunt, could only 
 ut through soft or rotten wood and the bark of trees. 
 
74 MODE OP LIFE. 
 
 Thus they were able to peel off bark, which serves as a, 
 covering for wigwams and canoes. These axes have long 
 since been superseded by hatchets or axes of European 
 manufacture, which the Indians now obtain from the traders.. 
 The farmer frequently ploughs up these ancient edge tools,, 
 and also their flint arrow-points and earthenware. 
 
 Their pipes were made of soft stone, cut and carved into 
 all sorts of shapes and figures. Some were also made from 
 baked clay or granite. Their pots were made of the same 
 materials, and baked thoroughly hard so as to stand the 
 action of fire. The Indians are well pleased to discard 
 these for English pots and kettles, which they find much 
 more convenient. Their knives and awls were made of flint 
 or sharp stones. They had no forks, but used their fingers 
 in eating. Instead of dishes, they had wooden bowls and 
 ladles. Their hunting implements consisted of bows and 
 arrows. The arrows used in war were pointed with sharp 
 flints or bones, and those for killing small game were blunt 
 at one end. In their primitive state they roasted much of 
 their meat, which was suspended on sticks, one end stuck 
 in the ground, and the other turned towards the fire. 
 
 MODE OP TRAVELLING. 
 
 The Indians residing in the northern and woody parts of 
 the country travel during the si/mmer months either on 
 foot or by water ; but during the long winter months, hav 
 ing no horses, they employ the reindeer or dogs to draw 
 them in sledges, which are made of a broad thin board 
 turned up at one end for a runner. The dogs used are a 
 species of bull-dog or Newfoundland. Two will draw a man 
 and his provisions at the rate of thirty or forty miles a day. 
 The harness is made of dressed deer-skin. These dogs are 
 kept upon short allowance, being fed only when their clay's 
 
TRAVELLING. 75 
 
 journey is finished. It is said that when well fed they 
 can only perform half the service. As the country becomes 
 settled both Indians and whites travel in sleighs drawn by 
 horses. To those well wrapped in furs this manner of tra 
 velling is very pleasant and easy. The horses wear strings 
 of bells round their necks. When the snow is deep, the 
 Indians use snow-shoes. When they travel by water, 
 they use the well-known birch bark canoe, which is made 
 as light as possible. They first sew the bark together with 
 the roots of the spruce fir tree, and then line it with thin 
 pieces of cedar. The ribs and supporters are made of the 
 same wood. A canoe that will carry four or five persons 
 can be borne on the shoulder of one man. Some of the 
 canoes used by the Hudson's Bay Company are large 
 enough to carry twenty or thirty persons. These are em 
 ployed in transporting goods and furs. The smaller ones 
 are used for fishing, trapping, hunting, and gathering the 
 wild rice. The Indians who reside in southern and prairie 
 countries, where horses abound, generally make their jour 
 neys on these animals. It is said by travellers that the 
 natives are very expert riders. They both hunt the buffalo 
 and go to war on horseback. The Indian men are swift 
 travellers on foot. I have known them to walk with ease 
 fifty and sixty miles a day, and some have accomplished the 
 journey from Niagara to, Toronto, a distance of eighty miles, 
 in one day, and that too when there was only 'a narrow 
 Indian footpath. Whenever they go on a journey they 
 carry with them their blankets, guns, pipes, tomahawks, 
 and provisions. 
 
 DEESS. 
 
 The clothing of the men consists of a loose coat coming 
 down below the knees. This is made of dressed deer or 
 moose skin fantastically decorated with tassels of the same 
 
76 MODE OF LIFE. 
 
 material, or with porcupine quills, beads and silver brooches. 
 Their leggings are made of the same skins. Round their 
 waists they tie belts worked with worsted and beads. Their 
 head-dresses are made from the skins and feathers of birds, 
 such as the eagle, crow, hawk, owl, and duck; and some 
 times from fur skins, such as the beaver, mink, musk rat, 
 and the tails of the deer, wolf, and fox. The men generally 
 wear their hair long, hanging down to their shoulders. 
 This serves as a covering for their heads, and, being well 
 greased, no rain can penetrate it. Some of the old men 
 have the, hair of their heads cut very close, and others have 
 it plucked up by the roots, except a small tuft on the crown 
 which is left as a bravado, so that in case they should fall 
 into the hands of their enemies they may be scalped with 
 ease. To this tuft they sometimes fasten a silver or leaden 
 cube, three or four inches long. Many of them also have 
 their ears cut from one end to the other, leaving the end 
 fast to the ear, to which they fasten weights of lead, wampum, 
 and other trinkets, so as to hang down in a loop. In a few 
 years these strings of the ear stretch long enough to reach 
 the shoulders, and they think this makes them look vene 
 rable. They seldom, however, keep them entire for any 
 length of time ; for in the first drunken brawl, ten chances 
 to one they have the mortification of having them pulled off 
 or broken. They have their nosds pierced also, and in 
 them they wear nose-jewels. Their pouches, containing 
 their pipes and tobacco, are fastened to their belts, and a 
 sheath for the scalping-knife hangs round the neck. Their 
 mocassins are made of dressed deer skins worked with 
 quills or beads. The women wear short gowns and 
 petticoats made of deer skin, and a mantle thrown over the 
 shoulders: they also wear leggings and mocassins neatly 
 worked. The hair is tied up in a bunch behind. In 
 
DRESS. 7 1 
 
 winter both men and women clothe themselves with furs, 
 such as the buffalo, bear, and hare. At present, those 
 Indians who have the means of obtaining clothing of 
 European manufacture have adopted the same, but the 
 style of wearing it is somewhat after the fashion of their 
 ancient dress. The Christian Indians have their hair tied 
 behind and hanging down their backs. Many of them 
 wear round beaver or straw hats, and neat shawls or 
 cloaks. 
 
CHAPTER VI. 
 
 COURTSHIP AND MARRIAGE. 
 
 Penning the Marriage Contract No Ceremony or Vows Wedding Dress 
 Divorce Polygamy. 
 
 IN forming marriage contracts the most common prac 
 tice observed by the Ojebways is for the parents of both 
 parties to make up the match; very often without the 
 consent, or even knowledge, of the young people. Some 
 times this agreement is entered into when the children are 
 very young, and it generally happens that they yield to 
 the arrangements made by their parents, not only with 
 out any courtship, but even before they have spoken to 
 each other. When the contract is not made by the 
 parents, the Indian youth, having fixed his affections on 
 some young woman, will make his wish known to his 
 mother or some particular friend ; to whose care he 
 commits the presents he has prepared for the occasion. 
 These usually consist of a fine blanket, gown, and 
 leggings for the object of his love^; and a kettle, a sack of 
 corn, or some other article, for the parents. If these 
 presents are received it is at once understood that the offer 
 is accepted. Since the introduction of the fire-waters they 
 have formed a sad substitute for the kettle and other useful 
 articles as presents to the parents of the bride. There is 
 great reserve manifested by the young females, and not to 
 maintain it would be to lose the spotlessness of their 
 character, and bring on themselves the reproach of the old 
 
THE MARRIAGE CONTRACT. 79 
 
 people. The period of their courtship is not generally pro 
 tracted beyond a few months, when it is terminated by the 
 young man's taking his chosen companion on a wedding 
 trip for several days. 
 
 Wherever night overtakes them there they pitch the 
 wigwam, and spend the days in shooting or fishing, the 
 bride steering the canoe. When this excursion is ended, 
 they return with the product of the chase, which they 
 present to the parents of the bride, laying it at the mother's 
 feet ; and with them they continue to reside, as the parents 
 consider they have a claim on their industry and support 
 till they have a family of their own to maintain. On 
 this account the parents are always anxious that their 
 daughters should marry good hunters. Although no 
 public vows are made, nor any particular ceremonies are 
 performed, at the marriages of the Indians, it is surprising 
 how seldom their mutual engagements are violated. 
 
 There is a good understanding between them as to their 
 individual duties and employments: the husband takes 
 pains to please his wife by showing his skill as a hunter ; 
 thus practically proving that he is able and willing to 
 supply her wants by his abilities in fishing and the chase. 
 The wife, again, although her fatigues and drudgery are 
 often great, performs her part cheerfully. Neither men 
 nor women in general trouble themselves with each other's 
 business, but there are many instances on record, and 
 others known to myself, which prove how strong and 
 sincere their love is for each other. A man has been known 
 to go forty or fifty miles to procure for his wife something 
 that he knew she much wanted. And the wife, in her turn, 
 knowing how fond the father is of his children, will relate 
 to him, on his return, some little adventures or anecdotes 
 concerning them, that will divert and reward him for all 
 his exertions. 
 
80 COURTSHIP AND MARRIAGE. 
 
 Heckewelder mentions the folio wing anecdote of an aged 
 Indian who had spent much time among the white people 
 in Pennsylvania and New Jersey: " One day, about the 
 year 1770, he observed that the Indians had a much easier 
 way of getting a wife than the whites, and were more 
 certain of getting a good one ' For/ said he, in his 
 broken English, l white man court, court, may be one 
 whole year ! may be two year before he marry ! Well ! 
 may be then get very good wife but may be not ! may be 
 very cross ! Well now, suppose cross, scold so soon as get 
 awake in the morning, scold all day, scold until sleep, 
 all one ; ( he must keep him ! * White people have law for 
 bidding throwing away wife, be he ever so cross ! must 
 keep him always. Well ! how does Indian do ? Indian, 
 when he sees industrious squaw, which he like, he go to 
 him, place his two fore-fingers close aside each other, make 
 two look like one, look squaw in the 1 *ce see him smile 
 which is all one he say yes ! so he take him home no 
 danger he cross ! no ! no ! Squaw know too well what 
 Indian do if he cross ! throw him away and take another ! 
 Squaw love to eat meat ! no husband, no meat ! Squaw do 
 everything to please husband, he do the same to please 
 squaw ; live happy !" 
 
 DIVORCE. v 
 
 Whenever an Indian finds it necessary to divorce his 
 wife, it is for some heinous crime, such as adultery; in 
 which case, before the separation ensues, the husband bites 
 off the wife's nose. The children are then equally divided, 
 or if the number happens to be odd, the woman takes the 
 greater number. Intolerable laziness on the part of the 
 woman has also been cause of divorce. 
 
 * The pronouns in the Indian language have no feminine gender. 
 
COURTSHIP AND MARRIAGE. 81 
 
 POLYGAMY. 
 
 Polygamy once prevailed to a great extent among all 
 the Indian tribes. It was considered lawful for any man 
 to marry as many wives as he could provide for ; hence 
 most of the chiefs, brave warriors, and hunters, had a plu 
 rality of wives. I have heard of a chief in the West having 
 as many as ten ; but I never personally knew any who had 
 more than three, though many who had two. They generally 
 select, if possible, sisters, from an idea that they will be more 
 likely to live together in peace, and that the children 
 of the one would be loved and cared for by the other more 
 than if the wives were not related. Yet, notwithstanding 
 all these precautions, jealousies, as a natural consequence, 
 will arise, which often lead to grievous quarrels and fight 
 ings. I once witnessed a fight between the two wives of 
 a chief called Capt in Jim. The quarrel arose from the 
 unequal distribution of a loaf of bread between their chil 
 dren. The husband being absent, the wife who had 
 brought the bread to the wigwam gave a piece of it to 
 each child, but the best and largest portion to her own. 
 Such partiality immediately led to a quarrel. The woman 
 who brought the bread threw the remainder in anger to 
 the other ; she as quickly cast it back again ; in this foolish 
 way they kept on for ,some time, till their fury rose to such 
 a height that they at length sprang at one another, catching 
 hold of the hair of the head ; and when each had uprooted 
 a handful their ire seemed satisfied. 
 
 Chief John Asance, of Cold Water, at the time of his 
 conversion, in the year 1827, had three wives; of whom he 
 used to say to the white people, when under the influence 
 of the fire-waters, " Me very great chief, me got him dree 
 wives, all broders," meaning they were sisters. 
 
 The rule we have adopted with respect to converted 
 
82 COURTSHIP AND MARRIAGE. 
 
 Indians who had more than one wife was this. That, as it 
 was unlawful for any Christian man to have more than one 
 wife at a time, the missionaries were requested to advise all 
 Indians who wished to serve the Great Spirit to put away 
 all excepting the first woman they married. She was con 
 sidered to be his lawful wife. 
 
 This regulation has invariably been enforced, and it is a 
 matter of gratitude to Almighty God that almost in every 
 instance, painful as "it was, the Indians have submitted 
 cheerfully. I knew one instance where a chief had a most 
 powerful struggle between his own inclination and his 
 desire to #o his duty to his Creator. This man had two 
 wives, the younger of whom was a beautiful woman. The 
 chief loved her very much, and, when told that before he 
 could receive the ordinance of baptism he must put away 
 his young wife, and live only with the old one, whom he 
 had first married, the trial commenced in his mind. He 
 wished to be a Christian, but the thought of parting with 
 his beloved young wife was more than he could then 
 endure ; he told the missionary he must have a little time 
 to consider the subject. He then retired alone into the 
 woods, and was there three days, fasting, praying, and 
 meditating on this important step. At the end of this 
 time he came back and informed the missionary that he 
 had prayed and considered the matter, and that he was 
 now convinced that it would be wrong in him to retain his 
 young wife, and therefore he would put her away; but that 
 he would hereafter call her "sister," and that he would 
 help to support her. After this noble conquest over the 
 natural man, the chief, his wife, and) his adopted sister were 
 baptised. He remained faithful to his promise, and lived 
 with his old wife two or three years, when she died. He 
 then took to himself his beloved adopted sister, the object 
 of his affections. 
 
) 
 

CHAPTER VII. 
 
 THEIR RELIGION. 
 
 Objects of Worship Belief in two Supreme Spirits Subordinate Deities 
 Sun, Moon, and Stars worshipped Animals, Waterfalls, Trees, Kocks, 
 Thunder Tradition of Thunder Gods Personal and familiar Gods 
 Mode of making personal Gods, and worshipping them. 
 
 THE various tribes of the Ojebway nation scattered 
 along the shores of the great lakes universally believe in 
 the existence of one Supreme Being ; whom they call 
 Keclie-munedoo, which literally signifies the Great Spirit, 
 or Kezha-munedoo, the Benevolent or Merciful Spirit. 
 Believing Him to abound in love and mercy towards his 
 creatures, they suppose him too exalted to concern 
 Himself with the follies of poor earthly beings, whose 
 existence lasts only as it were for a day, his chief care 
 being that of supplying their daily wants. Munedoo 
 means a spirit, either good or bad. In order to designate 
 the character or nature of the spirit, they use the prefixes, 
 as in the words above-mentioned. 
 
 They also believe in the existence of an evil spirit, whom 
 they call Ma7ijemunedoo. This spirit, they imagine, 
 possesses power to injure any who dare to offend him ; 
 and, in order to retain his friendship and appease his 
 anger, some have been known to offer sacrifice to him, so 
 that he might not bring upon them death, illness, or bad 
 luck in hunting. 
 
 They, moreover, believe that there are innumerable sub- 
 
 a 2 
 
84 THEIE RELIGION. 
 
 ordinate deities, or spirits, who have particular control 
 over the affairs of this world. For instance, they believe 
 that there is one god who has the charge of game, another 
 who presides over the fish and the water, another who 
 controls the winds and the storms, and another who 
 watches over the vegetable world. 
 
 These imaginary deities become the objects of their 
 invocations when they are so circumstanced as to require 
 their blessing. For instance, if an Indian wishes for suc 
 cess on a hunting excursion, he will direct his offering 
 and prayer to the god who presides over the deer, the 
 bear, or the beaver, (a wonderful gamekeeper he must be,) 
 that success may attend him ; or, if he desires to catch 
 many fish, or have a prosperous'voyage, he will sacrifice to 
 the god of the waters. I have known an Indian kill a 
 black dog and throw it into the lake, that he might meet 
 with no disaster whilst on his voyage. In this way the 
 poor dark-minded Indian ignorantly worships the creatures 
 of his own imagination. 
 
 The sun, moon, and stars are also adored as gods. At 
 the rising of the sun the old chiefs and warriors chant 
 their hymns of praise to welcome his return ; and, at his 
 going down they thank him for the blessing of light and 
 heat during the day. When a visible eclipse of the sun 
 takes place, the poor Indians are thrown into- the greatest 
 alarm. They call it the sun's dying, and suppose that he 
 actually dies. In order to assist in bringing him to life 
 again, they stick coals of fire upon the points of their 
 arrows, and shoot them upwards into the air, that by these 
 means the expiring sun may be re-animated and rekindled. 
 The moon and stars are reverenced for the light they give 
 by night, enabling the lonely wanderer to travel in the 
 absence of the sun. I well remember, when I was a little 
 
PABOOKOWAIH. 
 
OBJECTS OF ADOKATION. 85 
 
 boy, being told by our aged people that I must never point 
 my finger at the moon, for, if I did, she would consider it 
 a great insult, and instantly bite it off. 
 
 Besides the superintending gods above mentioned, they 
 hold in great veneration certain animals which they conceive 
 to possess supernatural powers such as the wolf, fox, and 
 toad, and all venomous snakes. Many of their own brethren 
 are highly esteemed by passing themselves oif as pow-wows, 
 or conjurors, and thus, by their cunning art, impose on the 
 credulity of these deluded people. Any remarkable fea 
 tures in natural scenery or terrific places become objects of 
 superstitious dread and veneration, from the idfea that they 
 are the abodes of gods : for instance, curious trees, rocks, 
 islands, mountains, caves, or waterfalls.* Whenever they 
 approach these it is with the greatest solemnity, smoking a 
 pipe, and leaving a little tobacco as an offering to the pre 
 siding spirit of ftie hallowed spot. Waterfalls are noted 
 places for their tobacco offerings, from the belief that the 
 gods of the falls are very fond of this plant. In former 
 days, long before the sublime and stupendous Falls of 
 Niagara became a place of fashionable resort, the red man 
 would draw near to this awful cataract with timid steps, 
 invoking most solemnly the blessing of the mighty Spirit, 
 imagining that the King God of all other falls must cer 
 tainly reside here. * In fact, everything that strikes the 
 dark untutored mind of the Indian with awe and astonish 
 ment becomes to him an object of dread and adoration. 
 No wonder, then, that thunder, being far beyond his com 
 prehension, is regarded as a most powerful deity, and has 
 given rise to many absurd stories. They consider the thun 
 der to be a god in the shape of a large eagle, that feeds on 
 serpents, which it takes from under the earth and the trunks 
 
 * Vide Appendix G. 
 
86 THEIR EELIGION. 
 
 of hollow trees. When a thunderbolt strikes a tree or the 
 ground, they fancy that the thunder has shot his fiery 
 arrow at a serpent and caught it away in the twinkling of 
 an eye. Some Indians affirm that they have seen the ser 
 pent taken up by the thunder into the clouds. They 
 believe that the thunder has its abode on the top of a high 
 mountain in the west, where it lays its eggs and hatches 
 its young, like an eagle, and whence it takes its flight into 
 different parts of the earth in search of serpents. 
 
 The following is a story related by an Indian who is said 
 to have ventured, at the risk of his life, to visit the abode 
 of the thunders : " After fasting, and offering my devo 
 tions to the thunder, I with much difficulty ascended the 
 mountain, the top of which reached to the clouds. To my 
 great astonishment, as I looked I saw the thunder's nest, 
 where a brood of young thunders had been hatched and 
 reared. I saw all sorts of curious bone^ of serpents, on 
 the flesh of which the old thunders had been feeding their 
 young ; and the bark of the young cedar trees pealed and 
 stripped, on which the young thunders had been trying their 
 skill in shooting their arrows before going abroad to hunt 
 serpents." 
 
 Another thunder tradition says : " That a party of 
 Indians were once travelling on an extensive plain, when 
 they came upon two young thunders tying in their nest in 
 their downy feathers, the old thunders being absent at the 
 time. Some of the party took their arrows, and with the 
 point touched the eyes of the young thunders. The mo 
 ment they did so their arrows were shivered to pieces, as 
 if a young thunder arrow had struck them. One of the 
 party, more wise than his companions, entreated them not to 
 meddle with them, warning them that if they did they would 
 pay dearly for their folly. The foolish young men would 
 
THUNDER TRADITIONS. 87 
 
 not listen, but continued to teaze and finally killed them. 
 As soon as they had done this a black cloud appeared, 
 advancing towards them with great fury. Presently the 
 thunder began to roar and send forth volumes of its fiery 
 indignation. It was too evident that the old thunders 
 were enraged on account of the destruction of their young 
 soon, with a tremendous crash, the arrows of the mighty 
 thunder-god fell on the foolish men and destroyed them, 
 but the wise and good Indian escaped unhurt. 
 
 In addition to their belief in the existence of these general 
 god.s,\e&chpoiv-iuow conjuror &R([medicine 'man has his personal 
 or familiar gods, which are of his own imagining.* The 
 method they take to obtain the favour of these is by fasting 
 and watching. The Indian youth from the age of ten to 
 manhood are encouraged by their parents and the old 
 people to fast, with the promise that if they do they will 
 entertain them in the evening by the relation of one of their 
 traditions or tales. Inspired with the hope of gaining 
 favour with some god, and looking forward to the promised 
 reward at the end of the day, they rise before the sun, take 
 a piece of charcoal, which they pound to powder, and with 
 it blacken their faces, the girls only blackening the upper 
 part. During their fast they abstain from all food and 
 drinks ; towards sunset they wash their faces and then eat a 
 little broth or soup /which has been prepared for them ; in 
 this way they go on for several successive days, the longer 
 
 * I have in my possession two family gods. On e is called PabooTcowaik 
 the God that crushes or breaks down diseases. The other is a goddess named 
 Nahneetis, the guardian of health. This goddess was delivered up to me by 
 Eunice Hank, a Muncey Indian woman, who with her friends used to worship 
 it in their sacred dances, making a feast to it every year, when a fat doe was 
 sacrificed as an offering, and many presents were given by the friends assem 
 bled. She told me she was now restored to worship the Christians' God, and 
 therefore had no further use for it. 
 
88 THEIR RELIGION. 
 
 the better, and the more munedoos they will be likely to 
 propitiate. All this time they notice every remarkable 
 event, dream, or supernatural sound ; and whichever of 
 these makes the most impression on their minds during their 
 fast, suggests the particular spirit which becomes their 
 personal munedoo as long as they live, and in all emergencies 
 and dangers they will caU upon him for assistance. A pious 
 Indian, by the name of Thomas Magee, stated in one of our 
 religious meetings that there was a time when he used to 
 worship a great number of little gods; that at one time, 
 when in the danger of perishing in the woods with cold, he 
 prayed to thfe trees standing around him to save him from 
 freezing to death ; but that the trees stood still and made 
 no effort to save him, and had it not been for his own 
 exertions he would certainly have died. He thanked the 
 Great Spirit that he had been brought to know the vanity 
 of idol-worship, and that now he worshipped the one true 
 God. By the agency of these munedoos they pretend to 
 possess the power of bewitching one another, performing 
 extraordinary cures, foretelling future events, vanquishing 
 their enemies, and charming the pretty Indian girl they 
 intend to marry. If they chance to dream of seeing a 
 munedoo standing on a rock in the lake, they imagine they 
 have obtained the assistance of a powerful god. To dream 
 of seeing an old grey-headed man is taken as a token of 
 long life ; or of a pretty woman, that they will be blest with 
 more wives than one. If they happen to dream of sharp- 
 pointed instruments, or anything that is proof against the 
 arrow, tomahawk, or bullet, they fancy themselves proof 
 against the shot of their enemy. When they dream of 
 animals or fowls they imagine they are invested with the 
 power of self-defence as possessed by these creatures. A 
 poor Indian at Lake Huron used to boast that he had 
 
FAITH IN DREAMS. 89 
 
 obtained the spirit of a bat. The following Ojebway 
 tradition of a war exploit will show the confidence they 
 place in dreams : 
 
 A canoe manned with warriors was once pursued by a 
 number of others, all filled with their enemies. They 
 endeavoured to escape, paddling with all their might, but 
 the enemy still gained upon them ; then the old warriors 
 began to call for the assistance of those things they had 
 dreamt of during their fast-days. One man's munedoo was 
 a sturgeon, which being invoked, their speed was soon equal 
 to that of this fish, leaving the enemy far behind ; but the 
 sturgeon being short-winded, was soon tir<sd, and the 
 enemy again advanced rapidly upon them. The rest of the 
 warriors, with the exception of one young man who, from 
 his mean and ragged appearance, was considered a fool, 
 called the assistance of their gods, which for a time enabled 
 them to keep in advance. At length, having exhausted the 
 strength of all their munedoos, they were beginning to give 
 themselves up for lost, the other canoes being now so near 
 as to turn to head them, when just at this critical moment 
 the foolish young man thought of his medicine bag, which in 
 their flight he had taken off from his side and laid in the 
 canoe. He called out, "Where is my medicine bag?" 
 The warriors told him to be quiet ; what did he want with 
 his medicine bag at /this perilous time ? He still shouted, 
 "Where is my medicine bag?" They again told him to paddle 
 and not trouble them about his medicine bag. As he per 
 sisted in his cry, " Where is my medicine bag ?" one of the 
 warriors seeing it by his side took it up and threw it to 
 him. He, putting his hand into it, pulled out an old pouch 
 made of the skin of a Saw-Ull, a species of duck. This he 
 held by the neck to the water. Immediately the canoe 
 began to glide swiftly at the usual speed of a Saw-bill; and 
 
\)0 THEIE EELIGION. 
 
 after being propelled for a short time by this wonderful 
 power, they looked back and found they were far beyond the 
 reach of the enemy, who had now given up the chase. 
 Surely this Indian deserved a patent for his wonderful pro 
 pelling power, which would have superseded the use of the 
 jarring and thumping steam-boats, now the wonder and 
 admiration of the American Indian. The young man then 
 took up his pouch, wrung the water out of it, and replaced 
 it in his bag ; telling the Indian that he had not worn his 
 medicine bag about his person for nothing, that in his fast 
 he had dreamt of this fowl, and was told that in all dangers 
 it would deliver him, and that he should possess the speed 
 and untiring nature of the Saw-bill duck. The old warriors 
 were astonished at the power of the young man whom they 
 had looked upon as almost an idiot, and were taught by 
 him a lesson, never to form a mean opinion of any persons 
 from their outward appearance. 
 
 Another story related by our people illustrates the reli 
 ance they place on the power and help of these munedoos: 
 
 Many years ago an old chief had occasion to go to war 
 with a neighbouring tribe of Indians. He assembled all his 
 warriors together, and, after informing them of the object 
 he had in view, called them to him one by one, and inquired 
 what they had dreamt of during their fast-days, and what 
 munedoos they could rely on for assistance. Those who had 
 had dreams, and those who had had none at all, he placed by 
 themselves. All who had dreamt of wars, or things proof 
 against the arrow, tomahawk, or bullet, he selected for the 
 expedition. When he came to the last man and asked him 
 what he had dreamt of, he replied, with a long whining 
 tone, " Ahneed." The chief, not understanding what 
 he meant, repeated the question; the man replied as 
 before, " Ahneed." " What do you say ?" said the chief. 
 
FASTING AND DREAMS. 91 
 
 " Ahneed" was again the answer. The chief inquired what 
 he meant by ahneed ; when the warrior surprised him by 
 stating that during his fastings he dreamt of almit, that is, 
 a spear. The chief asked, " And what good will a spear 
 do you ?" " As the point of the spear is proof against 
 the arrow, tomahawk, and bullet, so is my body against all 
 the shot of the enemy/ 7 " Very well/' said the chief, 
 " you shall go with me to the war." The chief, with his 
 select warriors, then left for the scene of action ; and, after 
 crossing a river in canoes, they fell upon the enemy, whom 
 they soon conquered, destroying many of them. In 
 all the battles they fought, not one of the* old chiefs 
 party fell. The success and preservation of this war party 
 was attributed solely to the aid of the munedoos obtained 
 by dreams. 
 
 I well remember, in my early days, when I used to 
 blacken my face v and fast, in order to obtain the favour of 
 some familiar god, that one day, being thirsty, I took a sip 
 of water. The moment I had done so I remembered I was 
 fasting. The thoughtless act filled me with sorrow, and I 
 wept the greater part of the night, fearing that now no 
 munedoo would ever communicate himself to me. 
 
 In all my fastings I never had any vision or dream ; and, 
 consequently, obtained no familiar god, nor a spirit of the 
 rank of a pow-wow. * What a mercy it is to know that neither 
 our happiness nor success depends upon the supposed 
 possession of these imaginary gods, but that there is one 
 only true and living God, whose assistance none ever did, 
 or ever can, seek in vain ! 
 
 Many of the white people who have but a partial 
 acquaintance with the Indian character, have imagined 
 that, whilst the Indian follows the light of nature, he will 
 be saved by that light, and that he is far happier in that 
 
THEIR EELIGION. 
 
 barbarous state than he would be as a civilised Christian. 
 They have therefore contended that, as an act of justice 
 to the poor Indian, the missionary ought not to disturb his 
 happiness by endeavouring to impart to him that by which 
 he cannot be benefited. Their constant cry is, " Let the 
 Indian alone : he is well enough off : do not enhance his 
 guilt and his misery." Would these objectors wish to 
 become savages for the sake of bettering their condition ? 
 Perhaps there is not much difference between them and 
 the wild Indian. I believe that if an Indian avails himself 
 of the light he has he will be saved, as infants are, through 
 the merits of Christ's blood. He certainly knows that it 
 is wrong to murder, quarrel, fight, steal, and commit 
 fornication and adultery ; but I ask, where is the Indian 
 who ever lived in accordance with this intuitive knowledge 
 of truth ? I know of none, and I have made particular 
 inquiry of the old men if they ever knew an Indian to 
 walk so straight as never to break the law of nature. The 
 answer uniformly has been, " Not a single one." Conse 
 quently, if any are saved by the light of nature, the 
 number must be small. It cannot be expected that the 
 poor untutored Indian can follow the light, when we con 
 sider that " the light that is in him is darkness" and that 
 he is under the power and control of the evil spirit, who 
 worketh in the hearts of all the pagan nations of the 
 earth. Every enlightened Christian knows that were it 
 not for the direct aid of the Holy Spirit of God he could 
 not of himself do any good thing ; but that the carnal 
 mind, which is enmity against God, would predominate, 
 and lead him to commit all manner of sin. If it be diffi 
 cult for the Christian to follow the good he knows, what 
 must be the utter helplessness of the pagan Indian, who is 
 destitute of all Christian privileges ? This much I admit, 
 
INFLUENCE OF CHRISTIANITY. 95 
 
 that the state of the red man, previous to the introduction 
 of European vices, and the fire-waters, was superior to 
 what it is now, when the white man's religion has not 
 changed his heart. But the Indian, unhappily, is more 
 prone to follow the evil than the good practices of the 
 white man. This proves that he is naturally depraved ; 
 and if Christianity has not effected all that is desirable in 
 the suppression of vice, it is the Indian's sin, and not the 
 white man's religion, that ought to be blamed. I can 
 affirm that the Indian in his natural state is not happy. 
 He has his trials, afflictions, and fears : the worst passions 
 of the human mind bear uncontrolled sway, entailing- 
 misery and woe. " There is no peace, saith my God, to 
 the wicked." A civilized state, even without religion, is- 
 far preferable- to paganism. 
 
CHAPTER VIII. 
 
 RELIGIOUS FEASTS AND SACRIFICES. 
 
 Not periodical Invitation to feasts Coloured quills Mode of offering 
 Sacrifices Burnt Offerings Concluding prayer Kesponse Various 
 kinds of Feasts Mode of burying the Dead Mourning for the Dead 
 Notions of a Future State. 
 
 THE Ojebways attach great importance to their religious 
 feasts and sacrifices. They observe them frequently during 
 the course of the year, but not at any stated period ; each 
 person appointing his own time, to suit his convenience or 
 necessity. The Indians, when approaching their imaginary 
 gods, never kneel or prostrate their bodies before the 
 object of adoration, excepting when they enter Jeesulikon, 
 or the conjuring-house. 
 
 Their mode of imploring the favour or appeasing the 
 anger of their deities, is by offering sacrifices to them 
 in the following order: When an Indian meets with 
 ill-luck in hunting, or when afflictions come across his 
 path, he fancies that by the neglect of some duty he has 
 incurred the displeasure of his munedoo, for which he is 
 angry with him ; and, in order to appease his wrath, he 
 devotes the first game he takes to making a religious feast, 
 to which he invites a number of the principal men and 
 women from the other wigwams. A young man is gene 
 rally sent as a messenger to invite the guests, who carries 
 with him a bunch of coloured quills or sticks, about four 
 inches long.* On entering the wigwam he shouts out 
 
 * Indian method of dying porcupine quills : White; The natural colour. 
 Red ; Dyed with a roo called ahdesahwahyon, and the berries of the sumach, 
 
N AHNEETIS , THE GUARDIAN OF HEALTH 
 Hie* Broaches werv all Annual -Fresents . 
 
PJELIGIOUS FEASTS. 95 
 
 Keweekomegoo ; that is, " Yon are bidden to a feast !" He 
 then distributes the quills to such as are invited: these 
 answer to the white people's invitation cards. When the 
 guests arrive at the feast-maker's wigwam the quills are 
 returned to him ; they are of three colours, red, green, and 
 white ; the red for the aged, or those versed in the wall- 
 bulinoo order; the green for the media order; and the 
 white for the common people. The guests bring with 
 them their pouches, pipes, and calumet. When seated on 
 the ground, around the fire, they soon begin to smoke, in 
 profound silence, which they continue to do so long as the 
 food is preparing. The Indian who makes the feast sits 
 smoking with a solemn countenance, dressed in his best 
 clothes and ornaments. He then places his medicine-bag, 
 pouch, and images, by his side. The kettle in which the 
 meat has been prepared is taken off the fire and placed 
 before him. The bowls of the guests are then handed to the 
 person who serves, and returned to the owners with pieces 
 of meat ; giving to the aged such as are most esteemed. 
 When all are served the remainder is put on the fire as a 
 burnt offering. Each one also cuts off a piece from his 
 portion, which he puts on the burning coals. While the 
 meat is burning, an aged man, previously engaged, offers 
 up a prayer, consisting of vain repetitions, to the munedoos ; 
 the purport of whidh is, that as the munedoos are always 
 pleased with the offerings of their people, this man doth 
 now come with his offering, and that it may please them to 
 restore to him their blessings, and cause him his accus 
 tomed success in hunting, or as the case may be. At the 
 conclusion of the prayer all unite in a hearty response, by 
 
 called by the Indians Pahquahnahminzh. Blue; Dyed with blue cloth, 
 boiled until the dye is extracted. Yellow ; Dyed with a yellow root, called 
 cozahwahke. Black; Dyed with the bark of the black walnut tree. 
 
96 RELIGIOUS FEASTS. 
 
 saying Too ; equivalent to the Christian's Amen. After 
 this they proceed to eat ; what is left they take away to 
 their own wigwams. The person who makes the feast, and 
 his family, never partake of any. 
 
 The gods to whom these feasts are dedicated are various, 
 GFor instance, if an Indian is visited with sickness, he fancies 
 that he has offended the Master of life ; and, therefore, to 
 remove the disease, he makes a feast to that particular 
 god. Should he meet with ill luck in hunting, he imagines 
 he has displeased the god of the game, and the offering is 
 made to him. I have frequently seen the Indians, when 
 on a journey by water, kill a dog and throw it into the 
 lake or river, as an offering to the god of the waters, for 
 a safe and prosperous voyage, or for success in fishing. 
 Tobacco is esteemed a weed peculiarly pleasing to the 
 munedoos, and is used more or less in all their feasts. The 
 jire-waters, now so much loved by the natives, have become 
 a common offering, judging the taste of their gods by their 
 own. They consider it the most acceptable sacrifice they 
 can make. Sometimes, an Indian, before he prepares a 
 feast, will sing and beat his tawaegun (drum) for a whole 
 night, his object being to make atonement for neglected 
 duty. 
 
 In illustrating the nature of the great atonement to my 
 pagan countrymen, I have often made reference to their 
 own sacrifices. This has greatly assisted me in explaining 
 to them the fundamental principles of the Christian religion, 
 the necessity, value, and efficacy of the oblation presented 
 by our blessed Lord and Saviour for the redemption of 
 transgressors. 
 
 The Ojebways have no regularly appointed priests among 
 them. The pow-wows, conjurors, and gifted speakers, act 
 for them, so that any ambitious Indian, by cultivating the 
 
ANNUAL PRESENTS TO NAHNEETIS 
 
 ClffOi 'Petticoats, J Piece ofDcersforv 
 . - Short Gcmv , 5 Shirt?, , Cotton; Jterchuf 
 
 VJhtterrv for Gcwn/ S Leqqtns . 
 
DIFFERENT KINDS_QF_.FEASTS. 9 7 
 
 talent of public speaking, may become the mouthpiece of his 
 deluded brethren. 
 
 There are several kinds of feasts ; of these the following 
 are the most important : 
 
 The Painted Pole Feast, or Sahsahgewejegun, which sig 
 nifies the spreading out to view the desires of the suppli 
 cants a term still often used by the Christian Indians in 
 making their wants known to God. When this feast is 
 made a long pole is erected ; after the bark is carefully 
 pealed it is painted red and black, and before raising it a 
 bunch of sacred feathers and tobacco is tied near the top. 
 When elevated a shout is raised, after which the meat 
 cooked for the occasion is distributed, part of it being 
 burnt as an offering to the sun, the pole pointing to the 
 object of worship. 
 
 Weendahsowin Weekoondeidn, The Naming Feast. This 
 feast is held when a name is to be given to a child. It is 
 prepared by the parents, who invite a number of their rela 
 tions or neighbours. Representations of the gods to whom 
 the child is to be dedicated are previously prepared, and 
 now laid before it. While the meat is burning, an old 
 Indian offers up a prayer, during which he pronounces the 
 name given to the child, to which the whole company 
 respond by repeating it. 
 
 Ooslikenetaligawin, which signifies the offering of the first 
 animal or fowl killed by a boy, and is always turned into 
 a feast. The whole is cooked, and part offered as a burnt 
 offering. These feasts consist of two kinds. The first small 
 game the boy kills, such as a bird, squirrel, or duck, makes 
 the first feast ; and the second is when he kills a bear, dear, 
 or buffalo. It is a kind of offering of the first-fruits, and 
 destines the boy to take his place among the braves and 
 noted hunters. 
 
98 EELIGIOUS FEASTS. 
 
 JeebanaJikawin ; A feast or offering to the dead. This 
 ceremony is observed by kindling a fire at the head of 
 the grave, on which a portion of meat is burnt, and a 
 prayer offered to the dead. The fire-water was a celebrated 
 offering in this feast, especially if the departed had been 
 fond of it during his earthly career ; it was then believed 
 that he would enjoy the pure alcoholic fumes arising from, 
 the liquid flames. 
 
 Kahgahgeshee, or Crow Feast. The meat or fish on this 
 occasion is spread on bark trays, around which the party 
 invited take their seats, like a flock of crows round a dead 
 carcase, helping themselves from the abundance placed be 
 fore them, each trying to outdo his fellow in gormandizing. 
 While eating they now and then raise a noise like a crow. 
 The Indians often say that the white man's table is a com 
 plete crow feast. 
 
 Uhnemoosh, or Dog Feast, is considered a meritorious 
 sacrifice. After the dog is killed and the hair singed off, it 
 is cooked without breaking a bone. The animal is then 
 divided among the guests, a portion being devoted as a 
 burnt offering. The dog is considered by Indians as an 
 ominous animal, and supposed to possess great virtue. 
 
 There are several other minor feasts, unnecessary to 
 detail. 
 
 MODE OF BURYING THEIR DEAD. 
 
 As soon as an Indian dies his friends proceed to lay him 
 out on the ground, putting his best clothes on him, and 
 wrapping his body in skins or blankets. Formerly, coffins 
 were not known, or not used among them. After digging 
 a hole about three feet deep, generally in the course of 
 twelve hours they inter him, with his head towards the 
 west. They then place by the side of the corpse all his 
 
V 
 
 . 
 
BURIAL CEREMONIES. 99 
 
 former hunting and war implements ; such as his bow and 
 arrow, tomahawk, gun, pipe and tobacco, knife, pouch, 
 flint and steel, medicine-bag, kettle, trinkets, and other 
 articles which he carried with him when going on a long 
 journey. The grave is then covered, and on the top of it 
 poles or sticks are placed lengthways, to the height of 
 about two feet, over which birch bark or mats form a 
 covering to secure the body from the rain. The relations 
 or friends of the deceased then sit on the ground in a circle 
 round the head of the grave, when the usual offering to the 
 dead consisting of meat, soup, or the fire-waters is made. 
 This is handed to the people present in bowls, a certain 
 quantity being kept back for a burnt offering. While this 
 is preparing at the head of the grave, the old man, or 
 speaker for the occasion, makes a prayer to the soul of the 
 departed, enumerating his good qualities, imploring the 
 blessing of the dead that his Spirit may intercede for them, 
 that they may have plenty of game ; he also exhorts his 
 spirit to depart quietly from them. They believe that the 
 soul partakes of a portion of the feast, and especially that 
 which is consumed by fire. If the deceased was a husband, 
 it is often the custom for the widow, after the burial is 
 over, to spring or leap over the grave, and then run zig 
 zag behind the trees, as if she were fleeing from some 
 one. This is called running away from the spirit of her 
 husband, that it may not haunt her. In the evening of the 
 day on which the burial has taken place, when it begins to 
 grow dark, the men fire off their guns through the hole left 
 at the top of the wigwam. As soon as this firing ceases, 
 the old women commence knocking and making such a 
 rattling at the door as would frighten away any spirit that 
 would dare to hover near. The next ceremony is, to cut 
 into narrow strips, like ribbon, thin birch bark. These they 
 
 H 2 
 
100 RELIGIOUS FEASTS. 
 
 fold into shapes, and hang round inside the wigwam, so 
 that the least puff of wind will move them. With such 
 scarecrows as these, what spirit would venture to disturb 
 their slumbers ? Lest this should not prove effectual, they 
 will also frequently take a deer's tail, and after burning or 
 singeing off all the hair, will rub the necks or faces of the 
 children before they lie down to sleep, thinking that the 
 offensive smell will be another preventive to the spirit's 
 entrance. I well remember when I used to be daubed 
 over with this disagreeable fumigation, and had great faith 
 in it all. Thinking that the soul lingers about the body 
 a long time before it takes its final departure, they use 
 these means to hasten it away. 
 
 I was present at the burial of an old pagan chief by the 
 name of OdahmeJcoo, of Muncey Town. We had a coffin 
 made for him, which was presented to his relatives ; but 
 before they placed the body in it, they bored several holes 
 at the head, in order, as they supposed, to enable the soul 
 to go in and out at pleasure. 
 
 During the winter season, when the ground is frozen as 
 hard as a rock, two or three feet deep ; finding it almost 
 ' impossible to penetrate through the frost, having no suitable 
 tools, they are obliged to wind up the corpse in skins and the 
 bark of trees, and then hang it on the fork of a large tree, 
 high enough to be beyond the reach of wolves, foxes, 
 and dogs, that would soon devour it. Thus the body 
 hangs till decomposition takes place, and the bones, falling 
 to the ground, are afterwards gathered up and buried. 
 
 MANNER OF MOURNING FOR THE DEAD. 
 
 Immediately after the decease of an Indian all the near 
 relatives go into mourning, by blackening their faces with 
 charcoal, and putting on the most ragged and filthy 
 clothing they can find. These they wear for a year, which 
 
MOURNING FOR TlUf 
 
 is the usual time of mourning for a husband or wife, father 
 or mother. 
 
 At the expiration of a year the widow or widower is 
 allowed to marry again. Should this take place before the 
 year expires, it is considered not only a want of affection 
 for the memory of the dead, but a great insult to the rela 
 tions, who have a claim on the person during the days of 
 the mourning. The first few days after the death of the 
 relative are spent in retirement and fasting ; during the 
 whole of their mourning they make an offering of a portion 
 of their daily food to the dead, and this they do by putting 
 a part of it in the fire, which burns while they are eating. 
 I have seen my poor countrymen make an offering of the 
 fire-waters to the departed : they deem this very acceptable, 
 on account of its igniting the moment it touches the fire. 
 Occasionally they visit the grave of the dead, and there 
 make a feast and an offering to the departed spirit : tobacco 
 is never forgotten at these times. All the friends of the 
 dead will for a long time wear leather strings tied round 
 their wrists and ankles, for the purpose of reminding them 
 of their deceased relative. 
 
 It is a custom always observed by widows, to tie up a 
 bundle of clothes in the form of an infant, frequently orna 
 mented with silver brooches. This she will lie with and 
 carry about for twelve months, as a memorial of her de 
 parted husband. When the days of her mourning: are 
 ended, a feast is prepared by some of her relatives, at 
 which she appears in her best attire. Having for the first 
 time for a twelvemonth washed herself all over, she looks 
 once more neat and clean. 
 
 NOTIONS OF A FUTURE STATE. 
 
 The Ojebways, although believers in a future state, know 
 nothing about the blessedness of heaven, as an inheritance 
 
; .\ BELIGIOUS FEASTS. 
 
 procured by the merits and prepared by the grace of the 
 Saviour. They have, therefore, no motives to impel them 
 to a life of holy obedience, and to qualify them for the enjoy 
 ment of that world of glory on which the Christian fixes 
 the eye of faith ; in hope of admission into which he can say : 
 " We know that if our earthly house of this tabernacle were 
 dissolved, we have a building of God, a house not made 
 with hands, eternal in the heavens." They are equally 
 ignorant of a place of torment, as described in the word of 
 God ; consequently they have no fears of eternal punish 
 ment to check their unbridled indulgences, but are left to 
 act as if there were no hell to escape, and no heaven to 
 gain. The Indians believe in the existence of the soul 
 after the death of the body, but their ideas on this subject 
 are very confused and absurd. The little knowledge they 
 think they possess is derived from persons- who have been 
 in a trance, and travelled in their dreams to the imaginary 
 world of spirits, which they say lies towards the sun-setting. 
 They believe that the souls of brave warriors, good hunters, 
 the virtuous, and the hospitable, go there and spend an 
 eternity in carnal pleasures, such as feasting, dancing, and 
 the like ; but the soul of the coward, the lazy hunter, the 
 stingy, the liar, the thief, the adulterer, and the unmerciful, 
 they imagine will wander about in unknown regions of dark 
 ness, and be exposed to the continual rage of wolves, bears, 
 panthers, &c. These are all the ideas the poor Ojebways 
 have of a future state ; and they can Conceive of no greater 
 degree of felicity or misery as the reward of good and evil. 
 Some Indians believe, that between this world and the world 
 of spirits there is a wide, deep, and rapid river, over which 
 the souls of Indians are constrained to pass on a log or pole 
 which is placed across it. They think that the souls of the 
 brave and good encounter no difficulty in crossing, whilst 
 
IDEAS OF A FUTURE STATE. 103 
 
 those of the cowardly and wicked fall off- and are carried 
 down by the current into unknown regions. 
 
 The following story, which was communicated to me by 
 an Indian named Netaligawineneli, will serve to illustrate 
 the source whence they derive their absurd ideas of a future 
 state : 
 
 In the Indian country far west an Indian once fell into 
 a trance, and when he came to life again, he gave the fol 
 lowing account of his journey to the world of spirits. 
 
 " I started, said he, my soul or spirit in company with 
 a number of Indians who were travelling to the same spirit 
 land. We directed our footsteps to wards the sun-setting. On 
 our journey we passed through a beautiful country, and on 
 each side of our trail saw strawberries as large as a man's 
 head. We ate some of them, and found them very sweet ; 
 but one of our party who kept loitering behind, came up to 
 us and demanded, 'Why were we eating a ball of fire?' 
 We tried to persuade him to the contrary, but the foolish 
 fellow would not listen to our words, and so went on his 
 way hungry. We travelled on until we came to a dark, 
 swollen, and rapid river, over which was laid a log vibrat 
 ing in a constant wavering motion. On this log we ven 
 tured to cross, and having arrived at the further end of it, 
 we found that it did not reach the shore ; this obliged us 
 to spring with all our might to the land. As soon as we 
 had done this, we perceived that the supposed log on which 
 we had crossed was a large serpent, waving and playing 
 with his huge body over the river. The foolish man behind 
 was tossed about until he fell off, but he at length succeeded 
 in swimming to shore. No sooner was he on land than a 
 fierce and famished pack of wolves fell on him and began to 
 tear him to pieces, and we saw him no more. We jour 
 neyed on, and by and by came within sight of the town of 
 
104 RELIGIOUS FEASTS. 
 
 spirits. As soon as we made our appearance there was a 
 great shout heard, and all our relatives ran to meet us and 
 to welcome us to their happy country. My mother made a 
 feast for me, and prepared everything that was pleasant to 
 eat and to look upon ; here we saw all our forefathers ; and 
 game and corn in abundance ; all were happy and contented. 
 
 " After staying a short time, the Great Spirit of the place 
 told me that I must go back to the country I had left, as 
 the time had not yet arrived for me to dwell there. I ac 
 cordingly made ready to return ; and as I was leaving, my 
 mother reproached me by all manner of foolish names for 
 wishing to leave so lovely and beautiful a place. I took 
 my departure, and soon found myself in the body and in 
 the world I had left." 
 
 The Indians also believe that the soul of the dead lingers 
 about the wigwam or place of the departed for several days, 
 and that it hovers about the body after it has laid in the 
 grave for some time before it finally departs to the world of 
 spirits. In addition to this belief in the immortality of their 
 own souls, they suppose that all animals, fowls, fish, trees, 
 stones, &c., are endowed with immortal spirits, and that 
 they possess supernatural power to punish any who may 
 dare to despise or make any unnecessary waste of them. 
 When they deify any of these objects, they imagine that 
 they have the aid of their souls, imparting to them the 
 power or destructive quality the animal or thing possesses. 
 In their heathen state they very seldom cut down green or 
 living trees, from the idea that it puts them to pain ; and 
 some of the pow-wows have pretended to hear the wailing of 
 the forest trees when suffering under the operation of the 
 hatchet or axe. 
 
CHAPTER IX. 
 
 COUNCILS. 
 
 General Councils Common Councils Mode of Electing Chiefs Government. 
 GENEBAL COUNCILS. 
 
 THESE are composed of the chiefs and principal men of 
 the various tribes, met to deliberate on matters connected 
 with their general interests. The head chief of the tribe in 
 whose territory the council is convened, generally takes the 
 lead. The first thing done is to kindle the council fire. 
 This is called the uncovering of the slumbering embers of 
 former councils, and the closing of a council is called the 
 covering of the council fire. From this fire they light their 
 pipes. The council then proceed to the ceremony of smoking 
 the pipe of peace, from which each Indian present takes a few 
 whiffs. This is done in token of their friendship and good-will 
 to all parties. The pipe of peace is generally decorated with 
 coloured feathers, strings of wampum, and ribbons. When 
 the round of smoking is over the ceremony of condolence 
 is repeated, a specimen of which is the following, delivered 
 by Chief Obwahnowashkung, alias John Riley, of the 
 Ojebways, to the Oneidas on their arrival from the State of 
 New York to their new settlement at Muncey Town : 
 
 " Brothers, We thank the Great Spirit for preserving 
 us to meet this day at the time appointed. 
 
 " Brothers, It makes our hearts glad to see you all 
 seated with us on this ground. 
 
 "Brothers, You have come a long march to settle your 
 selves down by us. 
 
 " Brothers, I raise my hand to heaven and take the 
 
106 COUNCILS. 
 
 white feather, and brush out your ears, that you may hear 
 us distinctly. 
 
 " Brothers, I raise my hand to heaven and take the 
 white linen and wipe out your eyes, that you may see us 
 clearly who we are. 
 
 " Brothers, Your journey has been long and tiresome. 
 You have come through dust and mud, and in your hard 
 march have sweat much. I raise my hand to heaven and 
 take the clean white linen, and wipe off all the perspiration 
 and dust from your bodies, that you may be rested and 
 have contentment. 
 
 " Brothers, I raise my hand to heaven and take the 
 white linen and make your feet clean, that you may tread 
 softly and take comfort. 
 
 " Brothers, We are thankful to the Great Spirit who 
 has brought you here in safety with your women and 
 children. I raise my hand to heaven and take the pure 
 white linen and wipe all your hearts clean, that you may 
 have great happiness in this land of our fathers. Your 
 march is now ended ; we meet you as brothers ; we shake 
 hands with you all. This is all I have to say." 
 
 To this ceremony the assent of "Yah, yah," was responded 
 throughout the whole company of the Oneidas. Having per 
 formed this ceremony, they proceed to deliberate on the busi 
 ness for which they have assembled. The leading chiefs of the 
 different tribes rise in succession and deliver their talk, 
 during which the greatest attention is paid by all present, 
 who now and then utter their hearty responses by the word 
 " haahe." At these councils federal unions are formed, war 
 or peace is declared, treaties are made or renewed, and 
 boundaries of territories established. There is no voting 
 among them, but they give their decisions according to the 
 opinions expressed by a majority of the speakers. When 
 a measure is found to be unpopular it is generally dropped : 
 
COUNCILS. 107 
 
 hence there are seldom any warm discussions. If the same 
 freedom of speech was taken at the Indian Councils which 
 is often witnessed in the Legislative halls of the white 
 man, the scalping-knife and tomahawk would soon be seen 
 glittering in true Lynch style over the heads of the rude 
 Indian law-makers. 
 
 COMMON COUNCILS. 
 
 These are held in each tribe whenever occasion may 
 require, and are composed of the chiefs and principal men 
 belonging to the tribe. Each person is at liberty to give 
 his opinion on all matters before the council. At these 
 meetings their local affairs are settled, such as the sale and 
 division of their lands, settling disputes, adopting other 
 Indians into their own body, and the transaction of business 
 with the British Government. 
 
 MODE OF ELECTING CHIEFS. 
 
 The Indian country is allotted into districts, and each 
 section is owned by a separate tribe of Indians. These 
 districts become so many independent states, governed by 
 their own chiefs, one of whom is styled the " head chief. " 
 The office of civil chieftainship is hereditary, but not always 
 conferred on the eldest son. When a vacancy occurs, the 
 surviving chiefs and principal men meet in council, and then 
 select the most suitable person out of the family. The 
 eldest son has the first consideration ; but if he is deficient 
 in any of the qualifications which they consider necessary, 
 they elect the next best qualified. In some instances this 
 practice has caused bickerings and jealousies in the family, 
 and has been known to lead even to murder. The title of 
 head chief is either hereditary or obtained by the election 
 
108 COUNCILS. 
 
 of the tribe in council assembled. Although the Ojebway 
 nation of Indians is scattered over a vast section of country 
 there is no person among them recognized as king. The 
 office of war chief is not hereditary, but the tribe in council 
 confer this honour on those who have distinguished them 
 selves by bravery and wisdom. Such chiefs always take 
 the lead in their wars, while the civil chiefs manage their 
 general matters at home. Every chief has his attendant, 
 called mezhenuhivay, who acts as aide-de-camp. It is his 
 duty to deliver the messages of the chief, call a council, and 
 attend to all the necessary preparations. Formerly the chiefs 
 received no emolument for their services. These were 
 purely honorary, except on the division of government 
 presents, when the chiefs got a larger portion than the 
 warriors. Now, however, among some of the civilized 
 tribes the head chiefs receive a small annual allowance out 
 of their payments for lands ceded to the Crown. A uni 
 versal custom prevails, as far as the influence of the British 
 Government extends, to give to each chief a silver medal, 
 as a mark of recognition of his office. This medal, on all 
 public occasions, is worn suspended round the neck. 
 
 GOVEKNMENT. 
 
 The Indian form of government is patriarchal, after the 
 manner of the ancients. The chiefs are the heads or 
 fathers of their respective tribes ; but their authority ex 
 tends no further than to their own body, while their 
 influence depends much on their wisdom, bravery, and 
 hospitality. When they lack any of these qualities they 
 fall proportionably in the estimation of their people. It 
 is, therefore, of importance that they should excel in every 
 thing pertaining to the dignity of a chieftain, since they 
 govern more by persuasion than by coercion. Whenever 
 
GOVERNMENT. 109 
 
 their acts give general dissatisfaction their power ceases. 
 They have scarcely any executive power, and can do but 
 little without the concurrence of the subordinate chiefs and 
 principal men. They have no written code of laws, nor 
 any power to put their people to death by their own will ; 
 but they are taught by their chiefs and wise men to observe 
 a certain line of conduct, such as to be kind and hospitable. 
 They are also encouraged to be good hunters and warriors, 
 and great pow-wows, or medicine men. 
 
 The chiefs of each tribe settle all the disputes which arise 
 among the people, watch over their territories, regulate the 
 order of their marches, and appoint the time for their 
 general rendezvous. This generally takes place after sugar- 
 making, or about the first of May, when they have their 
 grand pow-wow dances and various games. 
 
 The law with regard to murder was blood for blood, 
 especially if the relatives of the murdered man required the 
 life of the murderer. The manner of pronouncing sentence 
 was the following : The chiefs and principal men met in 
 council, at which the parties concerned were present, and 
 when the guilt of the accused was proved the head chief 
 pronounced sentence of death. The executioner was the 
 nearest kin to the murderer, and either shot, tomahawked, 
 or stabbed him. It sometimes happened that the relatives 
 of the murdered and his kindred were held responsible for 
 the payment of whatever was demanded.* I knew one 
 instance in which the murderer and his relatives were 
 several years making payment, consisting of clothing, 
 kettles, skins, fire-water, and a horse. This is, in fact, 
 a sort of servitude; for the murderer is not his own, 
 having to exert himself until the injured parties are satisfied. 
 Instances have occurred in which the parties have taken 
 
 * Vide Appendix H. 
 
110 COUNCILS. 
 
 upon themselves to punish the offender, instead of sub 
 mitting the case to the proper authorities. I was informed 
 by John Sunday, a well-known Indian Missionary, that 
 when he was travelling on the south shore of Lake Superior, 
 the Indians informed him that the tribe who formerly in 
 habited that part of the country were nearly exterminated 
 by carrying out this dreadful spirit of revenge. The quarrel 
 began between two families, which ended in the murder of 
 one of them. The friends of the murdered killed the mur 
 derer, and so they continued to kill one family after another, 
 till the w r hole tribe were nearly destroyed. A number of 
 graves were pointed out to him which covered the remains 
 of these unhappy victims. Formerly the advice of a chief, 
 or noted wise man, was implicitly obeyed ; but their power 
 has much decreased since the settlement of the country by 
 white people. The British Government have taken them 
 under their paternal care ; they have been taught to look 
 up with reverence to their great Father, the governor, and 
 the Indian agents. As a consequence, the chiefs have 
 yielded their authority into the hands of more wise and 
 powerful guardians. Another cause of their losing their 
 influence is, the introduction of fire-waters, which have 
 sadly prostrated the wisdom and dignity of the Indian. 
 
CHAPTER X. 
 
 WAE. 
 
 War between Ojebways and Nahdoways Treaty of Peace Division of Coun 
 try General Council held January 17th, 1840 Wars between Ojebways 
 and Sioux Treaty between French and Ojebways British and Ojebways 
 Mode of Warfare Weapons of War War Song War Dance Burying 
 the Tomahawk. 
 
 I HATE often listened with deep attention to the narration 
 of Ojebway wars with other tribes, long before the white 
 man appeared in their country. The Ojebway tradition 
 states that the greatest and most bloody war their nation 
 ever waged was with the Nahdoways, a term applied to the 
 six nations of Indians who originally inhabited territory 
 now called the State of New York. The Hnrons or Wyan- 
 dots are also called by the same name. At the commence 
 ment of their wars the Ojebway country extended eastward 
 only to the northern shores of Lake Huron, and the 
 Nahdoways owner\ all the region east and south of it. The 
 Nahdoways made the first inroads into the Ojebway coun 
 try, where they surprised, killed, and scalped many of the 
 scattered tribes. For some time the Ojebways acted only 
 upon the defensive ; but, after the war had continued for a 
 considerable period, during which many were killed on 
 both sides, the Nahdoways got so exasperated at being 
 often defeated, that they began to kill and waste, and to eat 
 all their prisoners. These brutal acts called forth the ven 
 geance of the great Ojebway nation. A general council 
 was called; the chiefs, prophets, and warriors met; the 
 
112 WARS. 
 
 council fire was lighted, and the smoke ascended to the 
 abode of the Great Spirit. The meat of the buffalo, deer, 
 bear, and beaver was brought and cooked ; sacrifices were 
 offered to the gods of war for success in their contemplated 
 destruction. The prophets predicted certain victory ; the 
 sachems made speeches, and exhorted the young braves to 
 signalize themselves by some daring exploit, and thus im 
 mortalize their names. The old warriors sung the war 
 song, and the young men danced the war dance. The war 
 whoop was raised, which made the earth quake, the sound 
 echoing like that of thunder from mountain to mountain. 
 The tomahawk, or puhguhmahgun, was lifted up, the scalp- 
 ing-knife sharpened, and the hows and arrows made ready. 
 The medicine bags were prepared, and filled with war 
 medicines and emblems of their munedoos. The warriors 
 painted themselves ; the women prepared the parched corn 
 and the pemegun. All being in readiness, the war-whoop 
 was again raised, and every warrior breathed vengeance on 
 his enemy. The women saluted their husbands, and, ex 
 horting them to be courageous, wished them a happy 
 return with many scalps. The children wept at the 
 thought that perchance they might never again see the 
 smile of their fathers ; but the brave warrior leaves all the 
 endearments of 'home for the land of the enemy. The first 
 attack they made was on an island on the south shore of 
 Lake Huron. There they fell on a large body of the Nah- 
 doways, who had been dancing and feasting for several 
 nights, and were so exhausted as to have sunk into a pro 
 found sleep the night on which they ^vvere killed. The 
 island is called Pequahkoondebaymenis, that is, skull 
 island, from the number of skulls left on it. In one of my 
 tours to the north I visited this island, and lodged on it 
 for a night. Its present appearance indicates a place 
 
WARS OF THE OJEBWAYS. 113 
 
 frequented by Indians, the smoothness of its surface being 
 
 I well adapted for a great Indian dance. From this island 
 they extended their conquests to Lakes Simcoe, Ontario, 
 Erie, St. Clair, and the interior parts of the country : wher- 
 
 I ever they went they conquered, destroying villages, and 
 
 | leaving dead bodies in heaps. 
 
 The last battle that was fought was at the outlet of Bur 
 lington Bay, which was at the south end of the beach, where 
 
 I the Government House formerly stood. Near to this place 
 a mound of human bones" is to be seen to this day ; and also 
 another "ante-north end, close to the residence of the late 
 Captain Brant. Besides these, there are traces of fortifica- 
 
 i tions aTshort distances along J:he whole length of the beach, 
 where holes had been dug into the sand and a breastwork 
 
 I thrown round them. They are about twenty or thirty feet 
 in diameter, but were originally much larger. At this 
 
 | finishing battle the Ojebways spared a few of their enemies, 
 whom they suffered to depart in peace, that they might go 
 and tell their brethren on the south side of Lake Ontario 
 the fate of their nation that all the country between the 
 waters of the Ontario, Erie, St. Clair, and Huron, was now 
 surrendered into the hands of the Ojebways. After this, 
 the conquering remnant divided into two parties : one went 
 westward, and settled on the banks of the* Detroit river ; 
 the other moved eastward, towards the shores of the St. 
 Lawrence. A treaty of peace an,d friendship was then 
 made with the Nahdoways residing on tlje south side of 
 Lake Ontario, and both nations solemnly covenanted, by 
 going through the usual forms of burying the tomahawk, 
 smoking the pipe of peace, and locking their hands and 
 arms together, agreeing in future to call each other BRO 
 THERS. Thus ended their wars with the Nahdoways. 
 The territory conquered was divided among the victorious 
 
 i 
 
114 WARS. 
 
 Ojebways, and the treaty of peace and friendship mentioned 
 has from time to time been renewed at general councils. Yet, 
 notwithstanding this treaty, there has been, and still is, a 
 smothered feeling of hatred and enmity between the two 
 nations ; so that when either of them comes within the haunts 
 of the other they are in constant fear. Ever since my re 
 membrance, I have frequently known the Ojebways to be 
 greatly alarmed at the idea of the Nahdoways lurking about 
 in the woods near them, and I firmly believe that nothing 
 but Christianity and a good sound education will ever era 
 dicate this settled hatred. 
 
 I shall now give an account of one of the general Councils 
 convened for the purpose of renewing this ancient treaty, 
 which was held at the Credit Mission, U.C., January, 1840. 
 
 GENERAL COUNCIL, Friday, January Yttli, 1840. 
 After singing and prayer the subject of appointing a 
 chairman to preside during the council was discussed. It 
 was stated that our fathers never recognised a presiding ; 
 chief in their councils ; but, as we were imitating the good 
 ways of the white people, it was thought proper to appoint 
 one. It was then proposed by John Sunday that Chief: 
 Joseph Sawyer be chosen president of this council. Peter 
 Jones was appointed secretary. The subject of renewing 
 the treaty of friendship with the Six Nations of Indians on* 
 the Grand River (whose chiefs intend meeting this council 
 on Tuesday next) was talked over. Joseph Sawyer, Chief 
 Yellowhead, and John Sunday, were named the speakers. 
 Colonel Jarvis, Chief Superintendent of Indian Affairs, met : 
 the chiefs in council this afternoon. After smoking the pipe 
 of peace* with the Colonel, Chief Sawyer proceeded to 
 
 * The pipe used on this occasion was the beautiful pipe tomahawk pre 
 sented to Kahkewaquonaby in the year 1838, by Colonel Sir Augustus 
 D'Este, son of the late Duke of Sussex. 
 
GENERAL COUNCIL. 115 
 
 inform Colonel Jarvis that the object of convening this 
 council was to talk over various matters which related to 
 their welfare. These were : Firstly, To smoke the pipe of 
 peace with the Six Nations of Indians on the Grand River, 
 and thus renew the treaty formed with them by our fore 
 fathers many winters ago. Secondly, To thank the British 
 Government for the annual presents and other tokens of 
 friendship shewn to them, and to solicit the continuance of 
 such presents. In reply, the Colonel solemnly assured the 
 council that the British Government had no intention of 
 discontinuing the presents, nor would they ever violate such 
 a pledge as was made between the Indian tribes and the 
 government. Thirdly, To consider whether anything can be 
 done to promote their civilization, forming manual labour 
 schools, &c. Colonel Jarvis expressed his happiness to 
 hear that the attention of the chiefs had been directed to 
 this subject; thought that they might appropriate part of 
 their annuities to their agricultural pursuits ; and said that 
 the Home Government was now considering what can be 
 done for the central manual labour schools. Fourthly, To 
 renew the application to the government for titles for their 
 lands. The Colonel replied, that he was opposed to the 
 Indians receiving ? "itle-deeds ; that this opposition arose 
 from the good-will he had towards them, as lie feared if they 
 had deeds many of them would soon dispose of their lands. 
 He also stated that he had recommended a plan to the 
 government, which he thought would answer every pur 
 pose : this was to give every tribe a map of the reserves, 
 with a 'full description of it, and the names of the Indians 
 to whom it belongs ; and the said map to contain the seal 
 of the province and the government signature. He added 
 that his Excellency Sir George Arthur had approved of this 
 plan ; and such titles, he thought, would soon be granted 
 
 i 2 
 
116 WARS. 
 
 to them. Fifthly, To petition the government to extend 
 the Indian reserve at the Sangeeny River, for the benefit' 
 of all the Indian tribes who might hereafter wish to emi 
 grate to that place. This subject the Colonel said was j 
 under the consideration of the government. Sixthly, To 
 enquire of the Colonial Government in what relation they 
 stand to the British Government whether as subjects or 
 allies. Colonel Jarvis intimated that all the Chippeway 
 Indians were considered as subjects, and added that this 
 question was under consideration. The Colonel before 
 leaving the council expressed the pleasure which he felt in 
 witnessing such a large and well-behaved body of people as 
 he saw before him. He was happy to know that all were 
 animated by one feeling of attachment to Her Majesty 
 the Queen, and her government, and thought their de 
 mands were quite reasonable. 
 
 Saturday, 18th January. Opened by singing and prayer. 
 The Muncey chiefs w r ere introduced, and the chairman con 
 veyed to them the salutations of the council, and expressed 
 their great satisfaction in meeting their grandfathers. Chief 
 Westbrook, the Muncey chief, replied, addressing his 
 grandchildren through John Sumeko as interpreter. Peter 
 Jones enquired of the Muncey chief <!if they knew the 
 reason why they called the Ojebways their grandchildren. 
 Westbrook answered that he did not know exactly, but 
 what he knew he would tell them. He said that they, the 
 Munceys, formerly lived towards the sun-rising, whence 
 their forefathers were driven by the white people ; that 
 when they came to this part of the country they met the 
 Ojebways ; that when the latter had observed their sedate 
 and quiet disposition, and that they had come from the 
 east, they said in a council that they would call them their 
 grandfathers. The designation has continued to this day. 
 
GEKEKAL COUNCIL. 117 
 
 I The council disapproved of the conduct of Kandoching and 
 
 j his people, in not attending this assembly after having been 
 
 I notified, and also of their saying that they supposed they 
 
 j were sent for in order to be talked to about the worthless 
 
 Christianity. During the day the council took into con- 
 
 isideration the necessity of malqng greater exertions in 
 
 ( their farming operations. The speakers were Peter Jones, 
 
 John Asance, John Riley, William Yellowhead, Squire 
 
 Markiii, John Sunday, and John Simpson. John Sunday 
 
 j read and interpreted a communication from Sir Augustus 
 
 D'Este and Dr. Hodgkin, addressed to the Indians 
 
 [generally in this province, which communication contained 
 
 I much wholesome advice to them. Peter Jones also read a 
 
 ! letter to the council from Sir Augustus D'Este. With the 
 
 I contents of these letters the council was highly pleased.* 
 
 "Monday, 20th January. After singing and prayer a 
 j committee was appointed to draft a statement, embodying 
 those matters which the council wished to lay before the 
 government. The committee consisted of nine of the 
 principal men. Another of sixteen was appointed, to con 
 sider the propriety of reprinting the old Indian Hymn 
 Book, corrected, and other hymns which Peter Jones may 
 have translated, and to report to this council on the same. 
 
 " Tuesday, 2lst January. Singing and prayer. The chiefs 
 
 of the Six Nations of Indians, numbering fifteen, residing on 
 
 j the Grand River, having arrived in the village, were invited 
 
 I to meet their Ojebway brethren in council. Having come, 
 
 ; and being seated by themselves, the chairman, Joseph 
 
 Sawyer, addressed them in behalf of the council to this 
 
 effect : That the Great Spirit has brought us together in 
 
 I health and peace. That as they, the Mohawk chiefs, had 
 
 i expressed a wish to meet their Chippeway brethren, he had 
 
 * Vide Appendix I. 
 
118 WAES. 
 
 sent for them in order to smoke the pipe of peace together, 
 and thus renew the treaty of friendship which had been made 
 by our forefathers. That the time was when the hearts of 
 our forefathers were black towards each other, and much 
 blood was shed. The Good Spirit inclined the hearts of 
 our forefathers to kindle the great council fires, when the 
 pipe of peace was smoked, the tomahawk buried, and they 
 took each other by the arms, and called each other BEOTHEES, 
 Thus their hearts, formerly black, became white towards 
 each other. He had sent for them that the council fire, 
 kindled by our forefathers, might be rekindled by gathering 
 the brand together, as the fire was almost extinguished. 
 He hoped, when it was lighted, the smoke would ever 
 ascend in a straight line to the Great Spirit, so that when 
 the eyes of all our people looked upon it they might 
 remember the treaty of our forefathers. The council fire 
 was then struck with flint and steel, and the pipe of peace 
 having been filled, it was lighted with the new fire, and the 
 Mezhinuway (Aide-de-camp) presented itto each of the chiefs 
 of the Six Nations, then to the Ojebway chiefs, and after 
 wards to the warriors present. John S. Johnson, one of 
 the Mohawk chiefs, informed the council that the Onondaga 
 chief, who kept the council fire or " talk "of the Six Nations, 
 would then speak in their behalf. The purport of this 
 speech was, that, his Ojebway brethren having invited them, 
 they had been brought to meet together ; that they were 
 much pleased with the words contained in the letter sent 
 them; that they were happy to meet their Ojebway brethren, 
 and to hear them speak of the ancient treaties made by our 
 forefathers, and requested to consult among themselves for 
 a short time. This request was granted. 
 
 The council again met in the afternoon, when the Onon 
 daga chief, John Buck, made a speech and exhibited the 
 
THE OJEBWAYS AND THE SIX NATIONS. 119 
 
 wampum belts, the memorials of the old treaties, and 
 explained the talks contained in them. There were four 
 belts or strings of wampum. 
 
 The first contained the first treaty made between the 
 Six Nations and the Ojebways. This treaty was made many 
 years ago, when the great council was held at the east end 
 of Lake Ontario. The belt was in the form of a dish or 
 bowl in the centre, which the chief said represented that 
 the Ojebways and the Six Nations were all to eat out of 
 the same dish ; that is, to have all their game in common. 
 In the centre of the bowl were a few white wampums, which 
 represented a beaver's tail, the favourite dish of the 
 Ojebways. At this council the treaty of friendship was 
 formed, and agreement was made for ever after to call each 
 other BEOTHEBS. This treaty of friendship was made so 
 strong that if a tree fell across their arms it could not 
 separate them or cause them to unloose their hold. The 
 second wampum was given, as the chief stated, where 
 Buffalo is now situated, at which place the original treaty 
 was renewed. The third wampum was given at a great 
 council held at the Maumee River, at which the late Captain 
 Joseph Brant was present. There were a great number of 
 different tribes present, who met the chiefs of the Six Nations 
 for the purpose of forming alliances with ea^h other ; but the 
 strangers acted very treacherously, and would have mur 
 dered the ambassadors of the Six Nations, had not a noted 
 Ottawa chief, by the name of Agwezheway, honourably 
 protected them, so that they were enabled to effect a treaty 
 of friendship with the Shawneys and other tribes. 
 Agwezheway had formed a confederacy with twenty-one 
 different tribes, whom he could at any time call to his 
 assistance. The fourth and last wampum was given by the 
 Ojebways and Ottawas in confirmation of the treaties of our 
 fathers. This council took place at Wellington Square 
 
120 WARS. 
 
 t 
 
 about twenty-five years ago. After this chief had rehearsed 
 the talks contained in the wampums in his possession, one 
 of the Mohawk chiefs, John Johnson, addressed the council 
 to this effect : That it was their intention to renew treaties 
 of peace and friendship with all the Indian tribes in the 
 dominions of Her Majesty the Queen : that the interests of 
 all the Indians were one : that they had always supported 
 the British Government, as they were strongly attached to 
 it, and if even that attachment should be lessened, it would 
 not be their fault, but the fault of the government, in not 
 keeping faith with the Indians : that all the Indian tribes 
 ought to unite in obtaining titles to their lands, as all 
 Indians stood in the same situation with regard to their 
 lands : that the government and the white people were 
 taking away their lands ,by fair promises : that they called 
 the Governor brother, and not father, as the Ojebways do. 
 The reason why they called the Governor brother was, 
 that they might feel themselves equal with the Governor, 
 and so speak more freely with him, which they could not 
 do if he was their father : that they called the ministers 
 who preached to them fathers only in spiritual things. 
 
 Wednesday, 22nd January. The council being consti 
 tuted, proceeded to business. Chief Yellowhead made a 
 speech, exhibiting the great wampum belt of the Six 
 Nations, and explaining the talk contained in it. John 
 Sunday next addressed the chiefs of the Six Nations, and 
 replied to the several particulars related yesterday by the 
 Onondaga chief, and concluded by stating that they (the 
 Ojebways) a few years ago were very poor and miserable, 
 but the Great Spirit had been pleased to smile upon them, 
 and now they had begun to have their eyes opened to see 
 what was for their good, and hoped that their brothers, the 
 Six Nations, would now look upon them as having risen 
 from their former wretchedness and degradation. 
 
THE OJEBWAYS AND THE SIX NATIONS. 
 
 The Ojebway chiefs having closed their talk concerning 
 the renewal of the treaties, the wampum belts were re 
 turned to the Onondaga chief, with the salutations of all 
 the Ojebway chiefs, their warriors, women, and children. 
 
 John S. Johnson, one of the Mohawk chiefs, next addressed 
 the council. He informed the Ojebway chiefs of the rela 
 tion existing between the Six United Nations. " The 
 Mohawks/ 7 he said, "are considered the head nation next 
 to them the Onondagas and the Senecas, who are their 
 brothers. The Oneidas, the Cayugas, and the Tuscaroras 
 were their children, who were also three brothers. The 
 Tuttelees, Nanticokes, Mantuas, and Delawares were their 
 nephews, who dwell in thejr bosoms." Johnson then ex 
 plained the emblems contained in the wampum belt brought 
 by Yellowhead, which, he said, they acknowledged to be 
 the acts of their fathers. Firstly, the council fire at the Sault 
 St. Marie has no emblem, because then the council was 
 held. Secondly, the council fire as Mamtoulni has the em 
 blem of a beautiful white fish ; this signifies purity, or a 
 clean white heart that all our hearts ought to be white 
 towards each other. Thirdly, the emblem of a beaver, 
 placed at an island on Penetanguishew Bay, denotes 
 idsdom that al\ the acts of our fathers were done in 
 wisdom. Fourthly, the emblem of a white deer placed at 
 Lake Simcoe, signified superiority; the dish and ladles at 
 the same place indicated abundance of game and food. 
 Fifthly, the eagle perched on a Fall pine tree at the Credit 
 denotes watching, and swiftness in conveying messages. 
 The eagle was to watch all the council fires between the 
 Six Nations and the Ojebways ; and being far-sighted, he 
 might, in the event of anything happening, communicate 
 the tidings to the distant tribes. Sixthly, the sun was 
 hung up in the centre of the belt, to show that their acts 
 were done in the face of the sun, by whom they swore that 
 
122 WARS. 
 
 they would for ever after observe the treaties made between 
 the two parties. 
 
 Mr. Johnson also informed the Ojebways that they would, 
 at some future day, desire to hold another council with all 
 the Ojebways and Ottawas, and that they would let the 
 eagle know that he may take the message to the white 
 deer, who would decide when the council should be held. 
 Yellowhead presented the Six Nations with two strings of 
 white wampum, as a memorial or pledge of this council, 
 and of what had been transacted between the two parties. 
 The chiefs of the Six Nations then returned the wampum 
 belt to Yellowhead, and so parted, shaking each other by 
 the arm; whkh method was adopted by our forefathers 
 when the treaty of friendship was first formed. Thus 
 ended the renewal of the treaty, with which all present were 
 much pleased. 
 
 The committee appointed to report on the subject of re 
 printing another edition of the old Ojebway hymns met 
 this evening (January 22nd), J. Sawyer in the chair. After 
 a good deal of discussion on the subject, the following 
 motion passed : Yeas, 14; Nay, 1. 
 
 " That this committee recommend to the general council 
 to reprint the old hymns revised, with such other as our 
 brother Peter Jones may translate, at the expense of the 
 several Ojebway tribes." 
 
 Thursday, 23rd January. In the evening of this day the 
 duties of the chiefs to their people and property, and the 
 duty of warriors to their chiefs, were discussed ; when many 
 of the chiefs who had given way to drink solemnly promised 
 that they would never again be overcome by the fire-waters. 
 
 Friday, 24<th January. The council being constituted, 
 the secretary, Peter Jones, read the following Address to 
 the Governor-General, and moved its adoption. This was 
 carried unanimously by a rising vote : 
 
ADDRESS TO THE GOVERNOR-GENERAL. 
 
 "To our Great Father the Right Hon. CHARLES PAULETT 
 THOMSON, Governor-General of British North Ame 
 rica, &c.j &c. 
 
 " The Address of the Ojebway Nation of Indians residing 
 at Eiver Credit, Aldersville, Rice Lake, Mud Lake, Balsam 
 Lake, Nanows, Snake Island, Coldwater, Sangeeny, St. 
 Clair, and Muncey Town, in general council assembled. 
 
 " Father, We, the children of the great Mother, the 
 Queen, who sit beyond the great waters, beg leave most 
 respectfully to approach you, our great Father, for the 
 purpose of congratulating you. 
 
 "Father, We are the original proprietors of this country, 
 on which your white children have built their towns, and 
 cleared their farms. 
 
 "Father, Our people were once numerous, free, and 
 happy, in the enjoyment of the abundance which our 
 forests, lakes, and rivers produced. 
 
 "Father, When the white man came into our country, 
 our forefathers took him by the hand, and gave him land 
 on which to pitch his wigwam. Ever since that time he 
 has continued to flow to our shores ; and now the white 
 man is greater and stronger than your red children. 
 
 "Father, For many years we have *been made very 
 poor on account of the introduction among us of the fire 
 waters and other evils, which have killed or ruined many of 
 our fathers. 
 
 "Father, About sixteen years ago the words of the 
 Great Spirit were preached to us by the Methodists. We 
 opened our ears, and the Good Spirit opened our hearts, 
 to receive the Gospel ; and we are happy to inform your 
 Excellency that great changes have taken place among our 
 people. We have forsaken our old ways and evil habits, 
 and are trying to live like good Christians and good far- 
 
124 WARS. 
 
 mers. We have churches, school-houses, and fields. These 
 things make our hearts very glad. 
 
 " Father, The presents we receive from our good 
 Mother, the Queen, are of great benefit to us and our 
 people, and we beg to convey to her Majesty, through 
 your Excellency, our unfeigned gratitude for the same, 
 which we hope may ever be continued. 
 
 "Father, We rejoice to assure your Excellency that we 
 are perfectly satisfied and contented to live under the good 
 and powerful protection of the British Government, who 
 have already proved, by repeated acts of kindness, that 
 they are the true friends of the red man ; and we shall 
 ever hold ourselves in readiness to obey the calls of our 
 Great Mother the Queen to defend this country. 
 
 "Father, We are also glad to state that the fame of 
 British generosity has spread far to the west, and many of 
 our red brethren living within the territory of the United 
 States have experienced a desire to come and settle in the 
 dominions of our great Mother the Queen. 
 
 "Father, As her Majesty has b6en pleased to send a 
 chief of your exalted station and wisdom for the purpose 
 of arranging and settling the affairs of these provinces, we 
 lift up our hearts to the Great Spirit abdve that he may 
 bless your important undertaking, and make you a great 
 blessing both to the white and red men of this country ; 
 so that our children after us may rise up and call you 
 blessed. 
 
 " Father, We now shake hands with you in our hearts, 
 in which all our warriors, women, and children unite. 
 
 " This is ah 1 we have to say. 
 
 (Signed) JOSEPH SAWYEK. 
 
 " In General Council, PETER JONES. 
 
 River Credit, Jan. 24<th. JOHN JONES. 
 
 And thirty-six other chiefs from different tribes." 
 
PETITION TO THE QUEEN. 125 
 
 Peter Jones moved the adoption of the following petition 
 to the Queen, through his Excellency the Governor-General, 
 Carried unanimously : 
 
 " To our Great Father, the Right Hon. CHARLES PAULETT 
 THOMSON, Governor-General of British North America, 
 &c. } &c. 
 
 "The Ojebway (Chippeway) Nation of Indians, in general 
 council assembled, beg leave most respectfully to approach 
 your Excellency. 
 
 " Father, We have heard that a union of Upper and 
 Lower Canada is about to take place, and that in all pro 
 bability the great council fi>e which was lighted at Mene- 
 cing (now called Toronto) will be removed farther towards 
 the sun-rising. 
 
 "Father, We beg to inform you that the great body of 
 your red children reside towards the sun-setting, from 
 Menecing, or Toronto. 
 
 " Father, Your red children have been happy and con 
 tented to live within sight and reach of the smoke of your 
 great council fire, to which our forefathers and ourselves 
 have resorted for wisdom, protection, and assistance. 
 
 " Father, It Mis our hearts with fear and sorrow when 
 we think of the difficulties and expense of such a journey 
 by your red children, when any of them may desire to see 
 their great Father. 
 
 "Father, We, your red children, humbly, pray that 
 our beloved great Mother, the Queen, may be graciously 
 pleased to allow the great council fire of our great Father 
 to remain at Toronto. And we, as in duty bound, will 
 ever pray. 
 
 "In General Council, [SIGNED AS THE FOREGOING 
 
 Elver Credit, Jan. 24*7i." ADDRESS.] 
 
126 WARS. 
 
 Peter Jones moved the adoption of the following address. 
 Carried unanimously. 
 
 " To our Great Father, Sir GEORGE ARTHUR, Lieutenant- 
 Governor of Upper Canada, &c., &c. 
 
 "Father, We, the chiefs representing the different Indian 
 settlements in this province, in general council assembled, 
 beg leave most respectfully to address your Excellency. 
 
 " Father, It is with great pleasure that we have learned 
 from the Chief Superintendent of Indian Affairs that your 
 Excellency's attention has been directed to those matters 
 which relate to our prosperity and happiness, and that your 
 Excellency has put them in such a train as will bring about 
 their final accomplishment. 
 
 " Father, We thank your Excellency for the readiness 
 which you have always manifested in promoting our welfare, 
 and we hope your Excellency will continue still to look 
 after the interests of your red children, and to secure to us 
 and to our children, as soon as convenient, the lands on 
 which we reside, as expressed in Lord Glenelg's despatches.* 
 
 " Father, We all unite in praying to the Great Spirit, 
 that he may bless your Excellency with health and peace. 
 We also send our good wishes to her Ladyship and family. 
 
 " Father, All our warriors, women and children, join us 
 in shaking hands with you in our hearts. This is all we 
 have to say. 
 
 "In General Council, [SIGNED AS THE FOREGOING 
 
 River Credit, January, 2kth." ADDRESSES.] 
 
 Peter Jones moved the adoption of the following petition 
 to the government, through the Chief Superintendent of 
 Indian Affairs. Carried unanimously. 
 
 * Vide Appendix J. 
 
PETITION TO THE GOVERNMENT. 127 
 
 " To our Father, Col. S. P. JARVIS, Chief Superintendent 
 of Indian Affairs. 
 
 " Father, We, the chiefs representing the Indian settle 
 ments in this province, in general council assembled, beg 
 leave most respectfully to submit, through you, to our 
 Great Father the Governor, the following matters for 
 consideration. 
 
 " Father, Being convinced of the necessity of making 
 greater exertions in our agricultural improvements, and in 
 the attainment of useful trades, we are willing to adopt any 
 measures which our Great Father may recommend for the 
 accomplishment of these objects. 
 
 "Father, It is our earnest desire that one or more 
 manual labour schools should be established at some of 
 our settlements for the religious education of our children, 
 and at the same time to train them up in industrious and 
 domestic habits. And we beg to state that if our Great 
 Father would render assistance in the formation of such 
 schools, we are willing ourselves to appropriate part of our 
 land payments for these objects. 
 
 " Father, We would again humbly solicit our Great 
 Father to secure* to us and our descendants for ever the 
 lands on which we reside. 
 
 " Father, It is our wish to be informed of the relation 
 which your red children sustain to the British Government : 
 whether as subjects or allies. 
 
 "Father, Having considered the future welfare of our 
 children, and anticipating the time when your red children 
 will be so crowded by your white children, as to be com 
 pelled to leave their present settlement and seek a home 
 elsewhere : we therefore humbly pray that our beloved 
 great Mother the Queen may be graciously pleased to 
 
128 WAES. 
 
 rescue a sufficient tract of land in the vicinity of the 
 Sangeeny River, as the future home of all your red 
 children. 
 
 " Father, We wish to be informed whether the white 
 people have power to prevent the Indians from hunting on 
 their wild lands. We ask this question on account of our 
 people having repeatedly been ordered from the woods 
 when they had gone to hunt, and in some instances have 
 had their venison taken away, by white men. 
 
 " Father, We have taken into consideration the practice 
 of our people removing from one tribe to another, and in 
 order to have a proper understanding on the subject, we 
 have agreed that any of our people leaving their tribe shall 
 forfeit their portion of the land payments, and on presenting 
 a certificate from the chief or chiefs to whom they belonged 
 shall henceforth become one of the tribe to which they 
 remove, and be entitled to all the allowances received by 
 them. It is further agreed that when any of our people 
 leave their tribe, they shall be paid for the buildings they 
 may have put upon the land where they have resided ; and 
 after having left their tribe and been adopted into another, 
 they shall not be allowed to return to their former residence 
 without the sanction of the chiefs in council. 
 
 " Father, Last winter an act was passed by the Parlia 
 ment of this country for the preservation of game and for 
 the better observance of the Sabbath day, imposing fines 
 and penalties upon any person or persons shooting game on 
 the Sabbath. It is our desire that our Great Father may 
 be pleased to recommend that the said Act may be so^ 
 amended as to impose the same fines and penalties upon 
 any person or persons fishing on the Lord's day. 
 
 "In General Council, [SIGNED AS THE FOREGOING 
 
 River Credit, January 24<th" ADDRESSES.] 
 
TREATIES WITH EUROPEANS. 129 
 
 There is a tradition among the Ojebways, that many 
 generations ago their fathers made extensive war excursions 
 in the country of the Flat-head Indians beyond the Rocky 
 Mountains ; but with what success I have not learned. 
 For many years past a wasting war on a small scale has 
 been kept up between the Ojebways and Sioux or Nahdo- 
 waseh Indians. This originated in encroachments made 
 by either nation upon the hunting-grounds of the other. 
 When any hunter was found trespassing, he was imme 
 diately killed and scalped. This called for revenge on the 
 part of the relatives of the person killed, who would pursue 
 the murderer until they had satisfied the calls of their 
 friend's blood. This warfare is still kept up ; it is both trea 
 cherous and cruel ; every year they are thinning each other's 
 numbers ; and the author sincerely wishes that the British 
 and American Governments would unite to put it down. 
 
 I have been informed that when the French came to this 
 country, a treaty of friendship was made between them and 
 the Ojebways. This treaty bound their hands together 
 l)y a steel chain. But when the English conquered the 
 French in Canada, they broke this steel chain, and entered 
 into a treaty of friendship with the Ojebways, stating to 
 them that the chain which had bound their hands with the 
 French was one that would soon rust and break, and was 
 of little value ; but the chain that they (the British) would 
 use should never rust nor break, and would be of great value. 
 This would be a silver chain, and this chain has kept their 
 hands bound together to this day. 
 
 During the last American war the Ojebways, as well as 
 other Indian tribes, rendered the British great assistance 
 in fighting the Americans. In that war many of our fathers 
 fell, sealing their attachment to the British Government 
 with their blood. As to the wars of other Indian tribes, I 
 
 K 
 
130 WARS. 
 
 am not prepared to give an account. Many historians have 
 noticed the wars of the Six Nations, and their conquests. 
 The following are the names of the chiefs who distinguished 
 themselves during the Indian wars : King Philip, Pontiac, 
 Captain Joseph Brant, Tecumseh, Black Hawk, Osceola, 
 and Yellowhead. 
 
 MODE OF WARFARE. 
 
 In their war excursions the war chiefs take the lead, and 
 act as captains over their respective warriors. These chiefs 
 direct the order of the march and mode of attack, and are 
 men who have distinguished themselves for their bravery, 
 and consequently obtain the confidence of their tribe. The 
 civil chiefs, who in general inherit their chieftainship by 
 descent, are not expected to go to the field of action. They 
 seldom, however, neglect a good opportunity of displaying 
 their wisdom, skill, and bravery, and often accompany their 
 people and engage in the conflict. The more scalps they 
 take, the more they are revered and consulted by their 
 tribe. Their mode of action is entirely different from that of 
 civilized nations. They have no idea of meeting the enemy 
 upon an open plain face to face, to be shot at like dogs, as 
 they say. Their aim is to surprise the enemy by darting upon 
 them in an unexpected moment, or in {he dead of night. 
 They always take care, in the first place, to ascertain the 
 position of the enemy. When they find them unprepared 
 or asleep, they creep up slowly and stealthily, like panthers 
 in pursuit of their prey ; when sufficiently near, they simul 
 taneously raise the war whoop, and before the enemy awake 
 or have time to defend themselves, the tomahawk is rattling 
 over their heads. When a village, a wigwam, or a party 
 is thus surprised, there is seldom any mercy shown either 
 to age or sex : all are doomed to feel the weight of the 
 tomahawk and the deep incision of the bloody scalping- 
 

: 2 
 
 x , 2,Spear\?. 3 iA&e and; tSfrear heads / Jiw , 6 t 4rrvw3 ; 6 , Tomahawk 
 and pipe of Peace/, 7 Ornamented.' PKxr (?&/> rV <Sltaljrinq fijitfe. , ff ^.tfrrvw TifcuLs 
 
MODE OF WARFARE. 131 
 
 knife. Such close battles, if they may be so called, seldom 
 last long, not more than a few minutes.* If they have a 
 regular pitched battle, they endeavour to get behind the 
 trunks of trees, whence they shoot the enemy. Sometimes 
 a few are taken captives and conveyed home, where they 
 are adopted by some family who have lost a relative in the 
 war. The prisoner then either becomes like a member of 
 the family, enjoying perfect freedom, or is doomed to serve 
 as a slave. If the captive is not thus adopted, he is com 
 pelled to undergo the most painful death, by being burnt 
 alive either at the stake or tree, when a war dance is gene 
 rally performed. It is stated that the Indian victims thus 
 burnt have never betrayed any weakness in complaining of 
 the severity of their punishment by shedding a tear, or 
 littering a groan ; but, on the contrary, when undergoing 
 the greatest suffering, have been known to upbraid their 
 tormentors, telling them that they did not know how to 
 give pain ; that they were not men, but a set of old women. 
 
 WEAPONS OF WAR. 
 
 Before the introduction of guns, swords, &c., by Euro 
 peans, their weapons of war consisted of boivs and arrows. 
 These are too welj known to require description. Spears : 
 These are about eight or nine feet long, pointed with sharp 
 stone, flint, or bone. Tomahaivk : This instrument was made 
 of hard grey stone, sharpened at one end, and fastened into a 
 wooden handle. The pipe tomahawk now in use among 
 the Indians, is of recent date, being made by Europeans. 
 
 * Carver says " The greatest blemish in the Indian character is that savage 
 disposition which impels them to treat their enemies with a severity other 
 nations shudder at. But if they are thus barbarous to those with whom they 
 are at war, they are friendly, hospitable and humane in peace. It may in 
 truth be said of them, that they are the worst enemies and the best friends 
 of any people in the world." 
 
 K 2 
 
132 WARS. 
 
 It is of iron, steel, or silver. At one end is a pipe ; the 
 other serves as a hatchet. It is, therefore, used for three 
 purposes war, luxury, or husbandry. The handle is of 
 wood, and is pierced from end to end that the smoke may 
 escape. Some of these are fantastically ornamented. Puh- 
 guhmaguns or war clubs : One kind is cut out of a solid 
 piece of wood which had a knot in the end of it; the 
 other is made of a flat piece of hard wood in the shape of 
 an obtuse angle ; and to this is fastened a sharp flint or 
 bone. Scalping knife : This originally consisted of a sharp 
 flint or bone, but those now in use resemble a large 
 butcher's knife pointed and sharpened. When scalping any 
 one, they take hold of the hair of the head, making an 
 incision with the knife round the head to the skull, and then 
 jerk off the scalp. This must be a very painful operation 
 when performed on a living person, yet some have survived. 
 I have seen an Indian woman at Lake Huron, who had 
 been both tomahawked and scalped by the Sioux. She had 
 recovered from her wound when I saw her, but was obliged 
 to wear a wig of cloth. The scalps are stretched on round 
 hoops and carefully dried. They are then painted, and 
 decorated with wampum beads and ribbons. 
 
 WAR WHOOP. 
 
 This is a sudden raising of the voice to its highest 
 pitch, repeated in rapid succession, sometimes causing 
 a vibration by beating the hand against the mouth. 
 When the voices of a hundred brave warriors are thus 
 raised, it is indeed a terrific sound, well calculated to strike 
 terror into the hearts of their enemies. 
 
 WAR SONG. 
 
 This is what is used at their war dance. The words refe 
 to their invincible bravery, and the manner in which th 
 
 ; 
 
WAR SONG AND DANCE. 133 
 
 will treat their enemies. They invoke their gods, rehearse 
 their war dreams, and exhort their women not to weep for 
 them. 
 
 WAR DANCE. 
 
 The war dance is designed to kindle the passion for war 
 in every breast ; and certainly, when we consider their war 
 .song, painted bodies, war implements, and the warriors 7 
 antics performed on such occasions, nothing could be better 
 calculated to rouse the feeling to the highest state of excite 
 ment. A smooth piece of ground is chosen for the exhi 
 bition, in the centre of which a pole is placed. The singers 
 take their seats and begin to beat on their drums, to which 
 they keep time by singing in a most monotonous tone. 
 The warriors, fully equipped, dance round and round the 
 pole, brandishing their tomahawks, throwing their bodies 
 into all sorts of postures, and raising at intervals the 
 hideous war whoop. A warrior will occasionally strike the 
 pole, which is a signal that he is about to make a speech. 
 On a sudden the dancing and singing cease, and all atten 
 tion is given to the speaker while he relates his war ex 
 ploits, and receives the hearty responses of the assembly. 
 At these dances they also have a sham fight, in which they 
 exhibit the manner of surprising the enemy tomahawking, 
 scalping, and drinking the blood of the foe. 
 
 BURYING THE TOMAHAWK. 
 
 This is a figurative speech, signifying the cessation of 
 hostilities, and the entering into a treaty of peace and 
 friendship, so that past differences are forgiven and for 
 gotten. 
 
CHAPTER XL 
 
 AMUSEMENTS, ETC. 
 
 Dancing Foot Races Ball Playing Bow and Arrow Bow] Plays Jumping 
 and Leaping Smoking Mode of keeping Time Toodaims Wampum. 
 
 DANCING is a favourite amusement, in .which both men 
 and women participate. The men begin with a slow step, 
 and quicken their motions as the singing and beating rise, 
 till every muscle is strained to its greatest tension, stamping 
 and shaking most violently. The women scarcely ever raise 
 their feet from the ground, but glide along sideways. 
 
 The Ojebways have two kinds of drums. One, called 
 mahdwauhkoquon, is made from the trunk of a hollow 
 tree, about two feet long, having one end headed with a 
 board, and the other covered with undressed deer-skin, on 
 which they strike. These drums are used principally for 
 sacred purposes. The other kind, called tawaegun, is made 
 in the form of English drums. These are used on festival 
 occasions and at amusements. They have no other musical 
 instruments, except a rude kind of flute, which makes a 
 monotonous sound. 
 
 Foot races, in which they show much swiftness, are 
 common among them. Ball playing is another favourite 
 amusement. Their principal play during the winter season 
 is the snow snake, which is made of hard smooth timber, 
 about six feet long, having eyes and mouth like a snake. 
 The manner of playing is to take the snake by the tail, and 
 throw it along the snow or ice with all their strength. 
 Whoever sends his snake the farthest a certain number of 
 
/ Drum , ? Tcltflccc Potick . 3 , >Sncw n<*Mu i > 
 6". AkcccwJrtt Anl . 7 fa/tie Jirnilw t< Ci<f> 
 
AMUSEMENTS. 135 
 
 times gains the prize. Shooting with bow and arrow forms 
 the first amusement of little boys, who grow up, as it were, 
 with bows and arrows in their hands. They shoot at 
 marks, birds, and squirrels, and in this way become good 
 marksmen. They have also their swimming and diving 
 raceSj and are in general good swimmers, thinking nothing 
 of crossing a river a mile wide. In their bowl plays they 
 use plum stones. One side is burnt black, and the other is 
 left of its natural colour. Seven of these plums are placed 
 in a wooden bowl, and are then tossed up and caught. If 
 they happen to turn up all white, or all black, they count 
 so many. This is altogether a chance game. Wrestling, 
 jumping, and leaping are practised by the young people. 
 The women have a game called uhpuhsehthivon, which is 
 played with two leathern balls tied with a string about 
 two feet long. These are placed on the ground, and each 
 woman, with a stick about six feet long, tries to take up 
 uhpuhsekuhicon from her antagonist, throwing it in the 
 air. Whichever party gets it first to their respective goals 
 or stakes counts one. Smoking the pipe is a very favourite 
 occupation of the men. They mix the tobacco with sumach 
 leaves or red willow bark, which greatly sweetens the 
 fragrance. The old men are passionately fond of their 
 pipes, and oftentimes spend many hours in the course of the 
 day in raising the smoke. While thus employed they think 
 a great deal of their munedoos, which causes them to 
 attach a kind of sacredness to this practice, as if it were 
 pleasing in their sight. 
 
 MODE OP KEEPING TIME. 
 
 Indians divide the year into four quarters, which they 
 designate seegwun (spring), or the sap season ; neebin 
 (summer), or the abundant season ; tuhgwuhgin (autumn), 
 
136 AMUSEMENTS, ETC. 
 
 the fading season ; and peboon (winter), which signifies 
 cold freezing weather. 
 
 They also reckon by moons, the names of which are as 
 follow : 
 
 January moon Keche Munedoo keezis (the Great Spirit 
 moon). 
 
 February Nuhmabene keezis (the mullet fish moon). 
 
 March -Neke keezis (the wild goose moon). 
 
 April Omuhkulikee keezis (the frog moon). 
 
 May Walibegwunee keezis (blooming moon). 
 
 June Odcemin keezis (strawberry moon). 
 
 July Mesquemene keezis (red raspberry moon). 
 
 August Meen keezis (huckleberry moon). 
 
 September Alitabuhgali keezis (fading leaf moon). 
 
 October Penahqueewene keezis (falling leaf moon). 
 
 November Kulishkulidene keezis (freezing moon). 
 
 December Munedoo keezis (Spirit moon). 
 
 They have no division of time into weeks or days of the 
 month, nor have they any knowledge of the number of 
 days in a year. They divide the day into morning, noon, 
 and afternoon. Morning commences at sun-rising, and 
 ends at noon; when afternoon begins, and ends at sun- 
 setting. They divide the night into evening, midnight 
 (which they know from the position of certain stars), and 
 dawn of day. Having no timepieces, they are quite 
 ignorant of hours, minutes, and seconds. They reckon 
 their ages by the number of winters they have passed since 
 certain remarkable events happened ; and the time of the 
 year by some particular circumstance, such as planting- 
 time, hoeing, or gathering Indian corn, the time when the 
 different fruits of the country are ripe, the croaking of the 
 frogs in spring, the falling of the leaf, and the snow or 
 cold of winter. Mothers often number the days of their 
 
MODE OF KEEPING TIME. 137 
 
 children's ages by cutting a small notch each day on some 
 part of the infant's cradle, but they seldom keep up this 
 register beyond two or three months, and from that time 
 reckon by moons and winters. It is a notorious fact that 
 very few Indians know their exact age, and when asked, 
 " How old are you ?" will reply, " I do not know ; I 
 cannot remember when I was born." I once asked an 
 Indian of about fifty how old he was. He replied, " I do 
 not know." " Are you fifty ?" "A great way beyond 
 that ; I think I am more than one hundred." I heard of 
 a young man about twenty who positively declared he was 
 one hundred years old. This ignorance is not at all 
 surprising when we consider they have no correct standard 
 for computing time. When our Indians were first con 
 verted to Christianity we were obliged to make a sort of 
 hieroglyphic almanac for them, so that they might know 
 when the Sabbath returned. We did this by making six 
 marks alike, to represent working or hunting days, and the 
 seventh different, thus : 000000+ These they took 
 with them, and, as each successive week-day returned, they 
 pierced a hole, until it reached the Sabbath mark. In this 
 way the Christian Indians, far in the wilderness, kept 
 holy day, and worshipped the Christian's God. 
 
 As to the value of time, it never enters their thoughts 
 that it is a gift which every human being ought to make 
 a good use of, and endeavour to improve, both for his own 
 benefit and that of others. The poor Indian lives as if he 
 were to remain on this earth for ever, as though each day 
 would necessarily supply all his wants. It may truly be 
 said of the Indians that they are "careful for nothing." 
 Indians can count to any number, but have no idea of 
 arithmetic, figures as well as letters being quite unknown 
 to them. 
 
138 AMUSEMENTS, ETC. 
 
 OF THEIR TOODAIMS. 
 
 Their belief concerning their divisions into tribes is, that 
 many years ago the Great Spirit gave his red children their 
 toodaims, or tribes, in order that they might never forget 
 that they were all related to each other, and that in time 
 of distress or war they were bound to help each other. 
 When an Indian, in travelling, meets with a strange band 
 of Indians, all he has to do is to seek for those bearing the 
 same emblem as his tribe ; and having made it known that 
 he belongs to their toodaim, he is sure to be treated as a 
 relative. Formerly it was considered unlawful for parties 
 of the same tribe to intermarry, but of late years this 
 custom is not observed. I have remarked that when the 
 English speak of the different nations of Indians they gene 
 rally call them tribes ; which term is quite erroneous, as each 
 nation is subdivided into a number of tribes or clans, called 
 " toodaims," bearing some resemblance to the divisions of 
 the twelve tribes of Israel mentioned in Scripture; and 
 each tribe is distinguished by certain animals or things, as, 
 for instance, the Ojebway nations have the following too 
 daims : the Eagle, Reindeer, Otter, Bear, Buffalo, 
 Beaver, Catfish, Pike, Birch-bark, White Oak Tree, Bear's 
 Liver, &c., &c. The Mohawk nation have only three 
 divisions, or tribes the Turtle, the Bear, and the Wolf. 
 
 The tribe to which I belong is the Eagle, called by us 
 Mesdssauga, a term commonly used by the English when 
 speaking of the Indians residing at the River Credit, Rice 
 Lake, Grape Island, Mud Lake, and those in the vicinity 
 of Kingston, but it is incorrect when applied to them as a 
 body, for in these bands are found remnants of almost all 
 the tribes existing among the Ojebways; and the Eagle 
 tribe, or Messissauga, does not form more than about one 
 
TRIBES. 139 
 
 quarter of the whole number of Indians residing at the 
 above-mentioned places. Another common mistake is, 
 that the Messissauga Indians are distinct from the Ojeb- 
 ways, whereas they are a part of that nation, and speak 
 the same language. 
 
 From the great number of tribes, or toodaims, found 
 among the different natiohs, many of which are now ex 
 tinct, there is no doubt that they were once far more 
 numerous than they are now. 
 
 It is my opinion that the origin of the toodaims might, 
 were it possible, be traced back to the time when our fore 
 fathers first came into the continent of America, and that it 
 has been handed down from one generation to another 
 from time immemorial. Coming into a vast wilderness 
 country, and fearing that in their wanderings they might 
 lose their relationships to each other, they probably held a 
 general council on the subject, agreeing that the head of 
 each family should adopt certain animals or things as their 
 toodaims, by which their descendants might be recognized 
 in whatever part of the world they were found, and that 
 those of the same tribe should ever be considered as 
 brethren or relations. 
 
 WEEGIS, OR WAMPUM. 
 
 Wampum was first introduced at Plymouth, New Eng 
 land, as an article of commerce, by Isaac De Razier, a 
 Dutch merchant, in the year 1627. It was made by the 
 Indians residing on the sea coast. The following is ex 
 tracted from the " History of Plymouth," p. 70 : " Wom- 
 pompagne," says Mr. Gookin, " is made artificially of a 
 part of the wilk's shell ; the black is double the value of 
 the white. It is made principally by the Marraganeet and 
 Long Island Indians. Upon the sandy flats and shores 
 
140 AMUSEMENTS, ETC. 
 
 of those coasts the wilk-shells are found." In Roger 
 William's Key, wampum is considered as the Indian 
 money, and is described in the twenty-fourth chapter of 
 that interesting work. " One fathom of this thin-stringed 
 money is worth five shillings. Their white money they 
 call wampum, which signifies white ; their black, suckaw- 
 hook ; suki signifying black." The editor of the memorial 
 says he received from the late Professor Peck a reply to 
 some inquiries on this subject. He was satisfied that 
 wampum was made from the shell of the paquawhock or 
 quahog. A traveller in this country in the year 1760, 
 describing his journey from Newark to New York, by the 
 way of Staten Island, has the following remark : " In my 
 way I had an opportunity of seeing the method of making 
 wampum. It is made of the clam-shell ; a shell consisting 
 within of two colours, purple and white, and in form not 
 imlike a thick oyster-shell. The process of manufacturing 
 it is very simple. It is just clipped to a proper size, which 
 is that of a small oblong parallelopipedon ; then drilled, 
 and afterwards ground to a smooth round surface and 
 polished. The purple wampum is much more valuable 
 than the white, a very small part of the shell being of that 
 colour." 
 
CHAPTER XII. 
 
 DISEASES. 
 
 Original Introduced "by Whites Pow-wows and Medicine Men Mode of 
 performing Cures Opposition to the Missionary Interesting Conversion 
 of a Pow-wow A strange story, by Captain Anderson Another Jesuh- 
 kon, or Conjuring-house Medicines Great variety in their Woods 
 Minerals Medicine Bag Hunter's Medicine Warriors' Love Powder. 
 
 THE diseases most common among the aborigines of 
 America before the landing of the Europeans were few, in 
 comparison with those now debilitating their constitutions, 
 and so rapidly thinning their numbers. There is a saying 
 among our people, that our forefathers were so exempt 
 from sickness, that, like the cedar which has withstood the 
 storms of many ages, and shows the first signs of decay by 
 the dying of the top branches, so the aged Indian, sinking 
 under the weight of many winters, betokens, by his gray 
 hairs and furrowed cheeks, that life is declining. 
 
 The diseases most common to the Indians were, con 
 sumption, fever, pleurisy, cough, worms, and dysentery. 
 The measles, small-pox, hooping-cough, and other con 
 tagious disorders, were unknown to them before the 
 landing of the white man. But now they are subject to 
 all these maladies, and suffer greatly from them, not 
 knowing their nature. Being also much exposed to winds 
 and storms, they are very liable to colds, which increase the 
 virulence of the complaint, and thus hurry thousands off 
 the stage of life. I am happy to say, however, that the- 
 small-pox does not now make such havoc as it did on its 
 
142 DISEASES. 
 
 first appearance. The English. Government have from 
 time to time sent medical gentlemen to vaccinate the 
 Indians ; and this, under the blessing of God, has tended 
 much to check the progress of that loathsome and fatal 
 distemper. Blessed be the memory of Dr. Jenner, the 
 discoverer of this valuable antidote, by which thousands of 
 lives, not only among my own people, but in all parts of 
 the world, have been prolonged. Oh that it may be to 
 show forth the praise of Him in whom we live, move, and 
 have our being ! 
 
 The Indians die of inflammation of the lungs and con 
 sumption, more frequently than of other diseases. The seeds 
 of them are often sown in the constitution when they are 
 young, owing, partly to insufficient or unwholesome diet, 
 and partly to exposure to all kinds of weather. Many of 
 them linger but a short time ; others gradually waste away 
 till they are reduced to skeletons, and at length the little 
 spark of life quits the enfeebled and emaciated frame. 
 Other existing causes are, the fatigues which they often 
 undergo in chasing the deer ; sometimes using the utmost 
 exertion for a whole day, before they can tire out the 
 animal, and then, when enduring the extremes of heat and 
 thirst, taking large draughts of cold spring water. Another 
 injury arises from the carrying of heavy burdens, which 
 often causes inward strains. I have known some Indians 
 carry a whole deer, weighing about 200 Ibs. on their backs 
 for several miles. Then, again, their exposure to frost and 
 cold during a state of intoxication, and the wounds and 
 internal injuries they receive by fighting when in this sad 
 condition, are frequent causes of mortality. 
 
 It is painful for me to relate, that of all the children that 
 have been born among those tribes with which I am 
 acquainted, more than one half die before even reaching the 
 
MOETALITY OF CHILDREN. 143 
 
 period of youth ; it is only those who have the strongest 
 constitutions that survive the shocks and exposures to which 
 they are subjected during infancy and childhood. The 
 poor mothers are very ignorant of the nature of the diseases 
 common to children, and of the proper treatment of them ; 
 sometimes their clothing is very scanty, at other times they 
 are almost smothered in blankets. The food which they eat 
 is often injurious, and thus disease is generated by the very 
 means used to subdue it. These evils can be remedied only 
 by the benign influence of the gospel, the precepts of which 
 teach men to be sober and industrious, to cultivate the 
 earth, and provide for their families. By these means they 
 would soon possess everything necessary for the supply of 
 their temporal wants, and at the same time be inspired 
 with gratitude to the bountiful Giver of all good. 
 
 POW-WOW, OE MEDICINE MEN. 
 
 Each tribe has its medicine men and women, an order 
 of priesthood consulted and employed in all times of sick 
 ness. These pow-wows are persons who are believed to 
 have performed extraordinary cures, either by the applica 
 tion of roots and herbs, or by incantations. When an 
 Indian wishes to be initiated into the order of a pow-wow, 
 in the first place he pays a large fee to the faculty. He is 
 then taken into the woods, where he is taught the names 
 -and virtues of the various useful plants ; next he is instructed 
 how to chaunt the medicine song, and how to pray : which 
 prayer is a vain repetition offered up to the master of life, 
 or to some munedoo whom the afflicted imagine they have 
 offended. 
 
 The pow-wows are held in high veneration by their 
 deluded brethren ; not so much for their knowledge of 
 medicine, as for the magical power which they are supposed 
 
144 DISEASES. 
 
 to possess. It is for their interest to lead these credulous 
 people to believe that they can at pleasure hold intercourse 
 with the munedoos, who are ever ready to give them what 
 ever information they require.* 
 
 I am acquainted with a noted medicine man, a chief 
 residing at the River St. Glair, who, by his subtle art and 
 cunning, has impressed with fear all the Indians who know 
 him, insomuch that the other chiefs never undertake any 
 thing of importance without consulting him. If he approve, 
 it is well ; if not, the object is abandoned. This chief is quite 
 like a patriarch among his people, and may be considered a 
 rich pagan Indian, as he possesess many horses, which run 
 wild on the plains, and are only caught as he wishes to use 
 or sell them. It is said that he has obtained most of his 
 possessions by his pow-wowism on the sick, and by curing 
 those who are bewitched. The pow-wows are generally 
 paid well for their performances, either by a gun, kettle, 
 blanket, coat, or a gallon or two of whisky. When the 
 last article is demanded and paid, the performance of the 
 pow-wow is sure to be crowned by a drunken frolic, in 
 which the doctor joins with his companions for a whole 
 night, singing, yelling, and beating a drum, much to the 
 annoyance of the afflicted person, whose sufferings are 
 aggravated and his death hastened by this barbarous 
 custom. I have visited this chief and his people three or 
 four times for the purpose of introducing the Gospel among 
 them ; but, like Elymas the sorcerer, he has by subtlety 
 and mischief resisted our endeavours and prevented his 
 tribe from embracing the truth. 
 
 The greatest opposition which missionaries encounter in 
 the spreading of the Gospel is from these medicine men and 
 conjurors, who well know that if the Indians become Chris- - 
 
 * Vide Appendix K. 
 
* I 
 
\ 
 
 / ', Wooden; God ; 2 Snake ST<tn, (red. -, ~tnedrritit- ttfd up in/ a wtaeeLi #lan> at iff Ti 
 &YtJb, / JJnitatoan/ at alb tv ywimis Oetwte , S Iwal* l?y Ccnjutvrs tv lwl< mtc fiutut 
 
OPPOSITION TO THE MISSIONARIES. 145 
 
 tians there will be an end to their craft and gains. In 
 reading the Acts of the Apostles we find that their preach 
 ing was greatly opposed by the same sort of persons, and 
 for similar reasons.* 
 
 WITCHCRAFT. 
 
 As the pow-wows always unite witchcraft with the appli 
 cation of their medicines, I shall here give a short account 
 of this curious art. 
 
 Witches and wizards are persons supposed to possess the 
 agency of familiar spirits, from whom they receive power 
 to inflict diseases on their enemies, prevent the good luck 
 of the hunter, and the success of the warrior. They are 
 believed to fly invisibly at pleasure from place to place ; to 
 turn themselves into bears, wolves, foxes, owls, bats, and 
 snakes. Such metamorphoses they pretend to accomplish 
 by putting on the skins of these animals, at the same time 
 crying and howling in imitation of the creature they wish 
 to represent. Several of our people have informed me that 
 they have seen and heard witches in the shape of these 
 animals, especially the bear and the fox. They say that 
 when a witch in the shape of a bear is being chased, all at 
 once she will run round a tree or a hill, so as to be lost 
 sight of for a time by her pursuers ; and then, instead of 
 seeing a bear, they behold an old woman walking quietly 
 along, or digging up roots, and looking as innocent as a 
 lamb. The fox witches are known by the flame of fire which 
 proceeds out of their mouths every time they bark. 
 
 Many receive the name of witches without making any 
 pretensions to the art, merely because they are deformed or 
 ill-looking. Persons esteemed witches or wizards are 
 generally eccentric characters, remarkably wicked, of a 
 
 * Vide Appendix L. 
 
146 DISEASES. 
 
 ragged appearance and forbidding countenance. The way 
 in which they are made is either by direct communication 
 with the familiar spirit during the days of their fasting, 
 or by being instructed by those skilled in the art. The 
 method they take to bewitch those who have offended them 
 is this : The necromancer in the first place provides himself 
 with a little wooden image, representing an Indian with a 
 bow and arrow. Setting this figure up at a short distance 
 before him, he will name it after the person whom he wishes 
 to injure ; he then takes the bow and arrow and shoots at the 
 image, and wherever the arrow strikes, at that instant, they 
 say, the person is seized with violent pain in the same part. 
 
 The causes that urge them to take revenge by witchcraft 
 often arise from quarrels, or from supposed injuries done to 
 them, and not unfrequently has it led to murder. A rela 
 tive of the person thought to be bewitched will go secretly 
 and put the necromancer to death. Many instances, which 
 have come under my own observation, have arisen out of 
 disappointments in marriage. If the witch or wizard is 
 denied the object of his or her desire, then the poor crea 
 ture in request is immediately threatened with some severe 
 disease, and from fear of being bewitched they are often 
 induced to give their consent to marry. In this way it is 
 that many of the old noted conjurors obtain more than one 
 wife. Frequently, when I have enquired the cause of a 
 disease, the reply has been that it originated in offence 
 given to some witch or wizard. 
 
 I have been informed that formerly, when any notorious 
 necromancer was suspected of having bewitched any one, 
 they were often condemned by the councils of the different 
 tribes to execution ; but this was always done with great 
 caution, lest the conjuror should get the advantage over 
 them, and thus bewitch the whole assembly. 
 
WITCHCKAFT. 147 
 
 I have sometimes been inclined to think that, if witchcraft 
 still exists in the world, it is to be found among the abori 
 gines of America. They seem to possess a power which, it 
 would appear, may be fairly imputed to the agency of an 
 evil spirit. 
 
 The conjurors not only pretend to have the powers 
 already specified, but they profess also to have the gift of 
 foretelling future events. The following curious account 
 on this subject I received from a respectable gentleman who 
 has spent most of his life in the Indian country, and who 
 is therefore well acquainted with their character and pre 
 tensions. He is now one of the Government Indian Agents 
 in Upper Canada. He thus relates : 
 
 " In the year 1804, wintering with the Winebagoes on 
 the Rock river, I had occasion to send three of my men to 
 another wintering house, for some flour which I had left 
 there in the fall on my way up the river. The distance 
 being about one and a half day's journey from where I 
 lived, they were expected to return in about three days. 
 On the sixth day after their absence I was about sending 
 in quest of them, when some Indians, arriving from the 
 spot, said that they had seen nothing of them. I could 
 now use no means to ascertain where they were : the plains 
 were extensive, the paths numerous, and the tracks they 
 had made were the next moment covered by the drift snow. 
 Patience was my only resource ; and at length I gave them 
 up for lost, 
 
 " On the fourteenth night after their departure, as 
 several Indians were smoking their pipes, and telling 
 stories of their war parties, huntings, &c., an old fellow, 
 who was a daily visitor, came in. My interpreter, a 
 Canadian named Felix, pressed me, as he had frequently 
 done before, to employ this conjuror, as he could inform me 
 
 L 2 
 
148 DISEASES. 
 
 about the men in question. The dread of being laughed at 
 had hitherto prevented my acceding to his importunities ; 
 but now, excited by curiosity, I gave the old man a 
 quarter-pound of tobacco and two yards of ribbon, telling 
 him that if he gave me a true account of them, I would, 
 when I ascertained the fact, give him a bottle of rum. The 
 night was exceedingly dark and the house situated on a 
 point of land in a thick wood. The old fellow withdrew, 
 and the other Indians retired to their lodges. 
 
 " A few minutes after, I heard Wahwun (an egg) begin 
 a lamentable song, his voice increasing to such a degree 
 that I really thought he would have injured himself. The 
 whole forest appeared to be in agitation, as if the trees were 
 knocking against each other ; then all would be silent for a 
 few seconds ; again the old fellow would scream and yell, 
 as if he were in great distress. A chill seized me, and my 
 hair stood on end ; the interpreter and I stared at each 
 other without power to express our feelings. After remain 
 ing in this situation a few minutes the noise ceased, and we 
 distinctly heard the old chap singing a lively air. We 
 expected him in, but he did not come. After waiting some 
 time, and all appearing tranquil in the woods, we went to 
 bed. The next morning I sent for my friend Wahwun to 
 inform me of his jaunt to see the men. 
 
 " ' I went/ said he, ' to smoke the pipe with your men 
 last night, and found them cooking some elk meat, which 
 they got from an Ottawa Indian. On leaving this place 
 they took the wrong road on the top of the hill ; they 
 travelled hard on, and did not know for two days that they 
 were lost. When they discovered their situation they were 
 much alarmed, and, having nothing more to eat, were afrak 
 they would starve to death. They walked on withoi 
 knowing which way they were going until the seventh day, 
 
WITCHCRAFT. 149 
 
 when they were met near the Illinois river, by the Ottawa 
 before named, who was out hunting. He took them to his 
 lodge, fed them well, and wanted to detain them some days 
 until they had recovered their strength ; but they would 
 not stay. He then gave them some elk meat for their 
 journey home, and sent his son to put them into the right 
 road. They will go to Lagothenes for the flour you sent 
 them, and will be at home in three days.' I then asked 
 him what kind of place they were encamped in when he 
 was there ? He said ' they had made a shelter by the side 
 of a large oak tree that had been torn up by the roots, and 
 which had fallen with the head towards the rising sun/ 
 
 " All this I noted down, and from the circumstantial 
 manner in which he related every particular, though he 
 could not possibly have had any personal communication 
 with or from them by any other Indians, I began to hope 
 my men were safe, and that I should again see them. On 
 the appointed day the interpreter and myself watched most 
 anxiously, but without effect. We got our suppers, gave 
 up all hopes, and heartily abused Wahwun for deceiving 
 us. Just as we were preparing for bed, to my great joy 
 the men rapped at the door, and in they came with the 
 flour on their backs. My first business was to enquire of 
 their travels. They told me the whole exactly as the old 
 Indian had before stated, not omitting the tree or any other 
 occurrence ; and I could have no doubt but the old fellow 
 had got his information from some evil or familiar spirit. 
 
 " Not long after this I had another opportunity of trying 
 Wahwun's witchcraft, which was shewn in the following 
 occurrence : I had occasion to send my interpreter Felix 
 to Millwurkie, a distance of about ninety miles. He was 
 to have returned on the fourth clay. On the seventh I got 
 very uneasy about him, and applied to my friend Wahwun, 
 
150 DISEASES. 
 
 to tell me what had become of him. I paid him as I had 
 done before, but heard nothing of the noise which had 
 so terrified me on the former occasion. At daylight the 
 next morning the old fellow came in, and, making a great 
 noise, woke me up, and said : ' Tell the cook to put on the 
 kettle quick and get something ready for Felix to eat ; he 
 is close by and is very hungry. Make some broth for him ; 
 he has not eaten anything for two days. 7 The tea-kettle 
 had scarcely time to boil when in came Felix. He told 
 me that they himself and another man had started from 
 MiUwurkie with a gallon of rum, of which they drank 
 pretty freely during the first day's march. At night they 
 got very drunk, and whilst a drop remained they continued 
 in the same encampment, and, like all improvident men, they 
 ate, drank, and were merry, as long as their means lasted. 
 The tea, broth, &c., were not spared ; and indeed it required 
 no small quantity to replenish the void made by a two-days' 
 fasting.' 7 
 
 On the 9th of August, 1828, 1 was engaged in preaching 
 to the Indians at Lake Simcoe, at which time the Great 
 Spirit began in a very powerful manner to convert them 
 from paganism to Christianity. During the day some of 
 the Christian Indians informed me that a certain pagan 
 pow-wow had intimated his intention of consulting his 
 munedoos, to ascertain from them whether it was right for 
 Indians to forsake the religion of their fathers, and take 
 hold of the white man's religion. I requested them to let 
 me know when he would begin his performance, as I wished 
 to go and hear him for myself. Shortly after dark they 
 brought me word that the pow-wow had gone towards the 
 pine-grove to commence his incantations. I immediately 
 accompanied them in that direction, and we soon heard the 
 rattling of his conjuring wigwam, called in Ojebway 
 
INCANTATIONS. 151 
 
 jeesuhkon; which is made by putting seven poles in the 
 ground to the depth of about a cubit, in a circle of about 
 three or four feet in diameter, and about six feet high, 
 with one or more hoops tied fast to the poles, to keep them 
 in a circle. The sides were covered with birch bark, but the 
 top was left open. Into this the pow-wow had entered, and 
 was chaunting a song to the spirit with whom he wished to 
 converse. The jeesuhkon began to shake as if filled with 
 wind. Wishing to see and hear his performance without 
 his knowing we were present, we proceeded towards him 
 as softly as we could, and placed ourselves around the 
 jeesuhkon. On our approach we heard the muttering talk 
 of one of the familiar spirits, in answer to questions he had 
 put to him. This spirit told him that it was right for 
 Indians to become Christians, and that he ought to go to 
 the meetings and hear for himself. The next spirit he in 
 voked spoke decidedly against Indians becoming Christiains, 
 and exhorted him to adhere to the religion of his fathers. 
 The third spirit spoke nearly as the first ; with this addition, 
 that he, the conjuror, was quite wrong in supposing the 
 Christian Indians to be crazy, as if they were under the 
 effects of the fire-waters ; that they were not as they 
 appeared to be, but that all the time they were crying and 
 praying, they were in their right minds and worshipping 
 the Great Spirit in their hearts, and according to His will. 
 The fourth spirit informed him that shortly one of his chil 
 dren would be taken from him by death. One of the 
 Christian Indians standing near whispered to me, saying, 
 " If we kneel down and begin to pray to the Great Spirit, 
 his enchantment will be broken, and all his devils will have 
 to fly." I replied, " We had better not disturb him," as I 
 wished to hear the end of it. My friend then in a low 
 whisper prayed that the Great Spirit would have mercy on 
 
152 DISEASES. 
 
 this poor deluded Indian. That very instant the jeesuhJcon 
 ceased shaking, and the muttering talk stopped, as if the evil 
 spirits had all been put to flight. 
 
 The juggler then spoke to himself: " I suppose the 
 Christian Indians are praying at my wigwam ?" He then 
 began to sing with all his might, and presently his jee- 
 suhkon was filled with wind, and began again to shake as 
 if it would fall to pieces. Then a grumbling voice spoke 
 and said, "The Christian Indians are standing all around 
 you." Upon this the conjuror came out of his jeesuhJcon. 
 We then asked him what news the spirits had communicated 
 to him ? He replied, " Some have forbidden me to become 
 a Christian, and encourage me to live as my forefathers 
 have done ; but others inform me that it is perfectly right 
 to be a Christian, and that I ought to go and hear the 
 missionaries for myself ; this I shall now do, and to-morrow 
 I shall go and hear you at your meetings." 
 
 I have now stated what came under my own observation 
 in this one instance, and I leave the reader to form his 
 own judgment as to the power by which these deluded 
 Indians perform their incantations. This Indian, according 
 to promise, attended worship the next day. 
 
 Another story of a conjuror I received from John 
 Sunday.'* 
 
 THEIR MEDICINES. 
 
 In describing the medicines used by the North American 
 Indians, I am led to admire the wisdom and goodness of 
 the Almighty, in supplying them with such a variety of 
 remedies every way applicable to the diseases common to 
 their country and climate. Their forests abound with 
 medicinal plants ; so that the pow-wow who has obtained 
 
 * Vide Appendix M. 
 
INDIAN MEDICINES. 153 
 
 a knowledge of the virtue of roots and herbs is never at a 
 loss for a supply during the summer season, when he lays 
 up a store for winter use. I doubt not that our woods, 
 plains, and marshes, could furnish a specific for every 
 disease, if the virtues of the plants were better known ; for, 
 even with the limited knowledge which the pow-wows 
 possess, they are enabled to perform wonderful cures. I 
 have known instances of persons who had been given up 
 by regular physicians, being restored to health by the 
 simple administration of Indian medicines ; and many of 
 the white people, who have great confidence in their bene 
 ficial effects, will travel miles to place themselves under the 
 care of an Indian doctor. 
 
 The following are some of the principal medicinal plants 
 in common use : 
 
 Of Roots: Sassafras, spignet, Seneca snake,* alecam- 
 paine, wild turnip, coltsfoot, skunk Cabbage, lady slipper, 
 poke-root, gold thread, liverwort, white root, milkweed, 
 white pond lily, thistle, sassafrilla. 
 
 Of Herbs : Pennyroyal, lobelia or emetic herb, balm, 
 winter green, Oswego bitters. 
 
 Of Barks: White oak, butternut, elder, hemlock, spotted 
 alder, red willow, wild cherry, iron-wood, slippery elm. 
 
 Of Leaves : Beech, sumach, hemlock, basswood. 
 
 Of Minerals: Gypsum, and native lead. ;/ 
 
 They also use yellow ochre, and other substances, which 
 they find in the crevices of steep rocks and mountains, and 
 mix with other medicines. There are several poisonous 
 plants; the most noted is the wild parsnip, generally 
 resorted to when an Indian wishes to poison either his 
 enemy or himself. Many of the healing plants are held in 
 
 * A sure remedy for the bite of the rattlesnake. 
 
154 ' DISEASES. 
 
 religious veneration ; so much so that even the muhslike- 
 mood, or medicine-bag, is considered to possess supernatural 
 power to injure any who may dare to examine its sacred 
 contents. So afraid are the Indians of it, that it might lie 
 for months in the wigwam without being touched. The 
 pow-wows are very careful to instil this feeling of dread 
 and veneration for the bag and its contents, that they 
 may the more easily work upon the credulity of their 
 subjects. 
 
 There are also roots, which the Indians term medicines, 
 and suppose to act as charms. 
 
 First. The hunter's medicine. This is held in great esteem 
 by all hunters. It is made of different sorts of roots, which 
 he takes with him on his hunting excursions, a little of which 
 he puts into his gun, that it may make the first shot take 
 effect. He will also place a small portion of it in the first 
 deer or bear's track he meets with, supposing that if the 
 animals be two or three days' journey off, they will come 
 in sight of it in a short time, the charm possessing the 
 power of shortening the journey from two or three days to 
 two or three hours. To render the medicine more effectual 
 he will frequently sing the hunter's song ; and I have known 
 many a hunter sit up all night beating his tawagun, and 
 then at daylight take his gun and go in quest of the game. 
 This is generally done when an Indian imagines he has 
 displeased the god of the game, by not paying him that 
 reverence which secures his success in the chase. The first 
 animal he takes he then devotes to the god of the game, 
 making a feast, and offering part in sacrifice, by which he 
 thinks to appease his wrath. 
 
 Secondly. The warrior's medicine. This the Indians 
 highly esteem, and never fail to take with them when they 
 go out to war, believing that the possession of this medicine 
 
MEDICINE-CHARMS. 155 
 
 renders their bodies invulnerable to the bullet, the arrow, 
 and the spear. 
 
 Thirdly. Love powder. This is a particular kind of 
 charm which they use when they wish to obtain the object 
 of their affections. It is made of roots and red ochre. With 
 this they paint their faces, believing it to possess a power 
 so irresistible as to cause the object of their desire to love 
 them. But the moment this medicine is taken away, and 
 the charm withdrawn, the person who before was almost 
 frantic with love, hates with a perfect hatred. 
 
CHAPTER XIII. 
 
 INDIAN NAMES. 
 
 Fairies Waindegoos, or Giants Indian Names Derivation Specimen of 
 Indian Names Ojebway Words in common use, and their signification. 
 
 THE heathen Indians all believe in the existence of those 
 imaginary little folks called Fairies. The Ojebways call 
 them Mamagwasewug, the hidden or covered beings. They 
 believe them to be invisible, but possessed of the power of 
 showing themselves. Many old Indians affirm that they 
 have both seen and talked with them. They say that they 
 are about two or three feet high, walk erect, and have the 
 human form, but that their faces are covered over with 
 short hair. The following are some of the stories related 
 concerning them : 
 
 A hunting party were once encamped near a river ; 
 finding that their powder and shot gradually decreased 
 every night, and being unable to account for the fact, one 
 of the party determined to lie awake, in order, if possible, 
 to discover the thief. Sometime after midnight, as the fire 
 was going out, a fairy entered the wigwam, and began 
 very softly to help herself to the powder and shot. The 
 Indian then macle a noise, upon which the little elf ran 
 towards the door, but as she was passing over the legs of 
 the Indian he raised them suddenly, and she tripped up. 
 The moment she found herself caught she covered her face 
 with the blanket belonging to the Indian, and could not be 
 prevailed upon to show it until he promised to give her a 
 quantity of powder and shot. When she uncovered her face 
 
FAIRIES. 157 
 
 he saw that it was grown over with short soft hair, and it 
 was on this account that the fairy was so reluctant to 
 disclose her countenance. After keeping her a prisoner for 
 a short time, and receiving a promise that good luck should 
 attend him in hunting, he released her, and she soon 
 vanished out of sight, According to agreement, success 
 attended him. 
 
 The Indians say that fairies are very fond of shooting, and 
 that they frequently hear the report of their guns. How 
 they obtain them is a mystery, unless they steal them from 
 the hunters, or take them from the graves of the dead. 
 
 Several places have been pointed out to me as their 
 residence before the white people became numerous. One 
 is a large pond near Burlington Bay, where the old Indians 
 say they frequently saw them in a stone canoe. When 
 pursued they would paddle to a high bank; and the 
 moment the canoe struck the bank all would disappear, and 
 nothing be heard but a distant rumbling noise. The 
 Indians supposed they had their abode inside the bank. 
 Another tribe of fairies were said to have formerly resided 
 on the east bank of the River Credit, about a mile from 
 the lake, where they often showed themselves. 
 
 They are reported to be extravagantly fond of pieces of 
 scarlet cloth and smart prints; and whenever they appear to 
 an Indian, if he can only bestow some such gaudy present 
 upon them, however small, the giver is sure to be rewarded 
 either with long life or success in hunting. In all my 
 travels through the wilderness I have never been favoured 
 with a visit from these invisible beings. 
 
 The following story is related of fairies on the River St. 
 Clair : In the year 1824, a Scotch family, residing on the 
 banks of the River St. Clair, were visited by some strange 
 invisible agencies. The first attack was made on their 
 
158 INDIAN NAMES. 
 
 poultry, which were taken as if with fits, and soon died ; 
 then the cattle, pigs, and horses were seized in the same 
 manner, and died. After this the house was attacked, 
 and stones and pieces of lead were thrown against the 
 windows, breaking them and entering the house. The pots 
 and kettles were then moved from their places without any 
 one being near them. An attempt was next made to burn 
 the house. Live coals of fire were found tied up in tow 
 and rags in different parts of the chambers, which were 
 extinguished as soon as discovered ; but eventually the 
 house was burned down. While these occurrences were 
 taking place, a vigilant watch was kept up by the family 
 and neighbours, who flocked in to witness these strange 
 scenes ; but no clue could be discovered as to the cause. 
 It was finally declared to be the work of witchcraft. 
 Accordingly, a celebrated witch doctor, by the name of 
 Troyer, residing near Niagara Falls, was sent for, to expel 
 all the witches and wizards from the premises. Being on a 
 missionary tour to the Walpool Island Indians at the time 
 these incidents were going on, I went to the enchanted 
 house, and preached the ever-blessed Gospel ; but the mis 
 chievous spirits were all very quiet, so that I saw nothing 
 out of the common order of things. But the Eev. R. 
 Phelps was more fortunate, for he told me that when he 
 visited the family, and attempted to preach, they kept throw 
 ing in small stones and bits of lead, one of which struck 
 his body. This ne picked up, and showed to me. On my 
 return from the St. Clair, I met an old man who, from his 
 appearance, wearing a long flowing beard, I judged must 
 be the witch doctor. I therefore asked him if he were Mr. 
 Troyer. He replied, " I am." He then positively stated 
 that he knew the whole affair was witchcraft, and that he 
 would soon make a finish of the witches. I was after- 
 
FAIRIES. 159 
 
 wards informed that he began to expel them by firing off 
 guns loaded with silver bullets, which he stated were the 
 
 ! only kind of weapons which could take effect upon a 
 witch. Whilst he was in the midst of his manoeuvring, 
 
 i the neighbouring magistrate, hearing of what was going 
 on, issued a warrant to take him into custody. The 
 great doctor, being apprised, quickly made his escape to his 
 own quiet home. Thus ended the whole affair of the 
 supposed witches and fairies. 
 
 In conversation with a noted pow-wow chief, Pashegee- 
 ghegwaskum of Walpool Island, I asked him what he thought 
 of these strange occurrences among the white people. He 
 replied, " O, I know all about it. The place on which the 
 white man's house now stands was the former residence of 
 the Mamagwasewugj or fairies. Our forefathers used to see 
 them on the bank of the river. When the white man came 
 and pitched his wigwam on the spot where they lived, they 
 removed back to the poplar grove, where they have been 
 living for several years. Last spring this white man went 
 and cleared and burnt this grove, and the fairies have again 
 been obliged to remove ; their patience and forbearance 
 were now exhausted ; they felt indignant at such treatment, 
 and were venting their vengeance at the white man by 
 destroying his property." The old chief uttered these 
 words as if he fully believed in the existence of these 
 imaginary beings, and in their power to harm those who 
 dared to disturb their habitations. 
 
 GIANTS, OR WAINDEGOOS. 
 
 In my early days I have often listened with wonder and 
 deep attention to the stories related of the waindegoot, or 
 giants. They are represented as beings tall as pine trees, 
 and powerful as the munedoos. In their travels they pull 
 
160 INDIAN NAMES. 
 
 down and turn aside immense forests, as a man would the , 
 high grass he passes through. They are said to live .! 
 on human flesh, and whenever they meet an Indian are 
 sure to have a good meal ; being also invulnerable to the 
 shot of an arrow or bullet, they are the constant dread of 
 the Indians. Persons who have been known to eat human t 
 flesh from starvation are also called waindegoos, after the 
 giants. 
 
 INDIAN NAMES. 
 
 The Indians have but one name, which is derived either 
 from their gods or some circumstance connected with their 
 birth or character. Many of their names are taken from 
 the thunder gods, who, they suppose, exist in the shape of 
 large eagles. My Indian name Kalikewaquonaby belongs to 
 this class, and signifies " Sacred Feathers" This name was 
 given me by my grandfather when I was a few days old. 1 1 
 was named after my mother's brother, who died at the age of 
 seven. These feathers plucked from the eagle represent the 
 plumes of the supposed thunder god, by which it flies from 
 one end of the heavens to the other. When my name was 
 given me, a bunch of eagles' feathers was prepared for the \ 
 occasion. It was considered sacred, as it represented the 
 speed of the thunder and the eagle. At the same time I 
 received a war-club, to which they tied a little bunch of 
 dried deers' hoofs, denoting the power with which I should 
 be invested by the thunder to become a brave and mighty 
 warrior ; and a little canoe, to show that I should have 
 success in crossing the waters. 
 
 Their names are generally derived from the following 
 objects, the sun, moon, stars, sky, clouds, wind, lakes, 
 rivers, trees, animals, fowls, snakes. 
 
 As the wise and aged Indians have the best knowledge of 
 
MISCOCOMON CHIEF 
 
 (THE RED KNIFE.) 
 
INDIAN NAMES. 161 
 
 the ancient names of their forefathers and are the most 
 capable of inventing new ones, the office of giving names is 
 I generally invested with them. 
 
 When a child is to be named, the parents make a feast, 
 and invite all the old people to come and eat at their 
 ; wigwam. A portion of the meat is offered as a burnt 
 sacrifice. During the time this is burning, the giver of the 
 name makes a prayer to the god to whom he is about to 
 ; dedicate the child, and towards the close proclaims what 
 ; it is to be. There is no particular time observed for this 
 ceremony to take place ; it is left with the parents, who some 
 times have their children named when a few months old, at 
 other times not till they are two or three years of age. 
 
 Almost every young person receives a nickname either 
 characteristic' or arising from some peculiarity ; these names 
 they often retain after they have arrived at maturity. It is 
 the custom of the Indians on extraordinary occasions to 
 change their names. Eor instance, if a sick person, or his 
 friends, suppose that the grim monster Death has received a 
 commission to come after an Indian bearing a certain name, 
 they immediately make a feast, offer sacrifices, and alter the 
 name. By this manoeuvre they think to cheat Death 
 when he comes for the soul of the Indian of such a name, 
 not being able to find the person bearing it. 
 
 The following are specimens of Indian names, with their 
 literal translations : 
 
 Nawalijegezliegwabej masculine ; the sloping sky. 
 
 Pepoonahbay, m. ; the god of the north, who makes the 
 winter. 
 
 Manoonooding, m. ; the pleasant wind. 
 
 Kezhegoowinenej m. ; sky man, or man of the sky. 
 
 Pamegaliwayalising, m. ; the blown down. 
 
 Sahswayalmgog,m. ; the scatteringlight by the sun or moon. 
 
162 INDIAN NAMES. 
 
 Maliyaliwegezliegwaby, m. ; the upright sky. 
 
 Kanahwahbahmind, m. ; he who is looked upon. 
 
 Oominwahjeiowij m. ; the pleasant stream. 
 
 Naningalmga, m. ; the sparkling light. 
 
 Pahoombwawindung,m. ; the approaching roaring thunder. 
 
 AJizliahwahnaliguahdicaby, m. ; the cloud that rolls 
 beyond. 
 
 Madwayalishe, m. ; the whistling wind. 
 
 OozhaJiwaJishkoogezhig, m. ; the blue sky. 
 
 Shahwundais, m. ; the god of the south, who makes the 
 summer. 
 
 Wahbegivuhna, m. ; white feathers. 
 
 Wawanosh, m. ; the beautiful sailor. 
 
 Wahbahnoosay, m. ; morning walker. 
 
 Naliwaliquayahsega, m. ; the noon-day, or shining sun. 
 
 Kechegalimewinene, m. ; man of the lake. 
 
 The female names ,are distinguished from the males by 
 the feminine termination, quay, or gooquay. Any of the 
 above names can be rendered feminine ; for example : 
 
 Naningalisegaquay, f. : the. sparkling light woman. 
 
 Oozlialiwalislikoogezldgooquay, f. ; the blue sky woman. 
 
 Oogenebaligooquay, f. ; the wild rose woman. 
 
 Mesquahqualidooquay, f. ; the red sky woman. 
 
 A singular fancy prevails among the Ojebways with 
 respect to mentioning their own names. When an Indian 
 is asked his name he will look at some bystander and 
 request him to answer. This reluctance arises from an 
 impression they receive when young, that if they repeat 
 their own names it will prevent their growth, and they 
 will be small in stature. On account of this unwillingness 
 to tell their names, many strangers have fancied that they 
 either nave no names or have forgotten them. Husbands 
 and wives never mention each other's names, it not being 
 in accordance with Indian notions of etiquette. 
 
NAMING OF PLACES. 163 
 
 I received the following letter from Thomas G. Ridout, 
 iEsq., of Toronto, requesting some Indian names for places. 
 : As it gave me great pleasure to furnish them, I take the 
 liberty of inserting his communication, wishing more places 
 an Canada were named after the aborigines of this great 
 i country. 
 
 " Bank of Upper Canada, 
 
 " TORONTO, 24th March, 1855. 
 " MY DEAR SIR, 
 
 " There is to be a station of the Great Western Rail 
 way Company's line on some land that I own on the River 
 ; Thames, in the township of North Dorchester ; and as it 
 is on the site of an ancient Indian town, I have a great 
 I desire to give the place an Indian name, and so perpetuate 
 I some landmark of that noble and ancient race, who for 
 * ages past were the rightful owners of this great country. 
 May I beg of you to inform me the Chippewa name of the 
 River Thames, or some other appropriate name ? Perhaps 
 you may know the name of some Indian town on the banks 
 of the Thames, which would please the ear, and be easily 
 
 f spoken 
 
 " Yours most truly, 
 
 "THOMAS G. RIDOUT." 
 " The Rev. PETER JONES." 
 
 In answer the following names were sent : 
 
 As-kun-e- See-be ; the Horn River, or Chippewa name for 
 
 the River Thames. 
 Wau-bun-o ; * the morning light. 
 Torn-e-co ; the name of the head chief of the Chippeways 
 
 of the River Thames. 
 0-je-bway ; the proper name for Chippewa. 
 
 * Name of a celebrated chief my grandfather. 
 
 M2 
 
 
164 
 
 INDIAN NAMES. 
 
 0-da-nuli ; the name of any town. 
 
 Ta-kuh-mo-say ; he who walks over the water. 
 
 The following Ojebway words being in common use 
 among the white settlers in Canada, it may be deemed 
 interesting to give their signification : 
 
 As spelt in English . 
 
 As pronounced by Indians. 
 
 Signification. 
 
 Chippewa 
 
 Ojebway 
 Ma-se-sau-gee 
 
 The puckered moccasin people 
 The eagle totem, clan, or tribe 
 
 Etobicoke 
 
 A-doo-pe-kog 
 Ash-qua-sing 
 
 Place of the black alder 
 That which, lies at the end 
 
 Nassagaweya 
 Chinguacousy .... 
 Schoogog 
 
 Nan-zuh-zau-ge-wa-zog . . . 
 Shing-wau-koons-see-be . . . 
 Wuh-yau-wus-ke-wuh-gog 
 
 Two outlets, 16-mile creek 
 Young pine river 
 Shallow muddy lake 
 
 Otonabee 
 
 0-doon-ne-be 
 
 Mouth- water 
 
 Napanee 
 
 Nau-pau-na 
 
 Sau-^eeng. . 
 
 Flour 
 Mouth of a river 
 
 
 Mun-e-doo-me-nis . 
 
 Spirit Island 
 
 
 Mun-e - do o- wah-ning 
 
 The abode of a spirit god 
 
 Manito 
 
 Mun-e-doo 
 
 Sr>irit, or god 
 
 Moccasin 
 Penetanguishene. 
 Notawasaga 
 
 Muli-ke-zin 
 
 Pe-nuh-dau-wung-o-sheeng 
 Nau-do wa-sau-ge . ...... 
 
 Indian shoe 
 Caving sandbank 
 Mohawk outlet 
 
 Oshawa 
 
 Tecumseth 
 
 Au-zhuh-wuh 
 Ta-kuh-mo-sah. 
 
 Ferry him over 
 He who walks over water 
 
 Shebenaning 
 Gananoque 
 Squaw* 
 
 Consecon . 
 
 Shee-ban-o-nau-ning 
 Gau-nuh-nau-queeng 
 Equa 
 0-gons-e-kong 
 
 Straight narrow passage 
 Place of residence 
 Woman 
 Place of small pickerel (fish) 
 
 
 A Mohawk word 
 
 Looming of trees 
 
 
 Brant's ford . 
 
 Capt. Brant's place of crossing 
 
 Mackinaw 
 
 Mesb-e-ne-mah-ke-noong 
 
 The great turtle 
 
 The Indians generally consider this word a term of reproach. 
 
CHAPTER XIV. 
 
 CONNECTION WITH THE WHITES, AND EYILS INTRODUCED. 
 
 Indian Fur Companies and Traders. 
 
 THE intercourse which, has long subsisted between the 
 ; red man and the white man has to a great extent changed 
 j the character of the former as regards native simplicity, 
 moral habits, language, and dress. Some of the aged 
 relate that their forefathers informed them that previously 
 to the arrival of the white man in America the Indians 
 were far more virtuous than they are now, and that the 
 fire-waters have tended to demoralize them in every re 
 spect. Indeed, every traveller who has written on the 
 -condition of the Indians affirms that their intercourse with 
 Europeans has sadly corrupted their morals and lowered 
 their dignity. 
 
 Carver states: "The southern tribes, and those that 
 have held a constant intercourse with the Erench and 
 English, cannot have preserved their manners or customs 
 in their original purity. They could not avoid acquiring 
 the vices with the language of those they conversed with ; 
 and the frequent intoxications they experienced through the 
 baneful juices introduced among them by the Europeans, 
 have completed a total alteration in their character." 
 
 The reason is obvious. The first adventurers into the 
 Indian territory were, in general, destitute of moral prin 
 ciple, " neither fearing God nor regarding man." Such 
 persons would naturally introduce vice instead of virtue ; 
 I have every reason to believe that had they then in- 
 
166 CONNECTION WITH THE WHITES. 
 
 culcated the holy principles of the pure word of God, my 
 countrymen would long since have become prosperous and 
 happy. A circumstance which happened in my early days 
 will prove that their dark minds were at that time ready 
 to receive the light of the gospel had there been any one to 
 instruct them. 
 
 Our wigwam was pitched by the shore of Lake Ontario, 
 and our little band consisted principally of poor Indian 
 women, who got their living by making baskets and 
 brooms, which they sold to the white people then settled 
 in the country. One evening, after the return of the 
 women, they began to relate what some white woman had 
 been telling them about the Son of the Great Spirit. " A 
 long time ago the Great Spirit sent his Son into this world, 
 in order, as they understood, to make the white people 
 good and happy, but that the wicked people hated him, 
 and after he had been here a little while, they took him 
 and killed him. While this was being related, all in the 
 wigwam listened with deep attention, when one of them 
 spoke with a heavy sigh, and said " 0, that the Son of the 
 Great Spirit had not been killed, for had he lived till this 
 day lie might have had compassion on us poor Indians, as 
 ivell as on the white people, but now ice are so poor " 
 
 Mr. Harman states, as to the whites corrupting the 
 Indians : " The tribes that are the most enlightened, and 
 that have advanced the farthest towards a state of civiliza 
 tion, are the Sauteux, or Chippeway, the Muskagoes, and the 
 Crees, or Knisteneux. The white people have been among 
 the above-mentioned tribes for about 150 years. To this cir 
 cumstance it is probably to be attributed that the knowledge 
 of these Indians is more extensive. But I very much ques 
 tion whether they have improved in their character or con 
 dition by their acquaintance with civilized people. In their 
 
DRUNKENNESS. 167 
 
 savage state they were contented with the mere necessaries 
 of life which they could procure with considerable ease ; 
 but now they have many artificial wants, created by the 
 luxuries which we have introduced among them ; and as 
 they find it difficult to obtain these luxuries, they have 
 become, to a degree, discontented with their condition, and 
 practise fraud in their dealings. A half-civilized Indian is 
 more savage than one in his original state. The latter has 
 some sense of honour, while the former has none. I have 
 always experienced the greatest hospitality and kindness 
 among those Indians who have had the least intercourse with 
 white people. They readily discover and adopt our evil prac 
 tices ; but they are not as quick to discern and as ready to 
 follow the few good examples which are set before them." 
 
 I shall now state some of the evils introduced by the 
 white people. 
 
 First. Drunkenness. This was the polluted source whence 
 flowed poisonous waters that contaminated and deadened 
 every good feeling of the heart. No people, as a body, 
 can be more addicted to this crying sin than the natives 
 of America. Previously to the introduction of Christianity 
 among them, I have often seen such scenes of degradation 
 as would sicken the soul of a good man ; such as husbands 
 beating their wives, and dragging them by the hair of the 
 head; children screaming with fright, the older ones running 
 off with guns, tomahawks, spears, knives, and other deadly 
 weapons, which they concealed in the woods to prevent the 
 commission of murder by their enraged parents ; yet, not 
 withstanding this precaution, death was not unfrequently 
 the result. Dr. Schofield related " That when he first 
 settled in Canada, there were many Indian families who 
 gradually disappeared. He knew twelve children perish 
 iu one drunken frolic, their mothers being too intoxicated 
 
168 CONNECTION WITH THE WHITES. 
 
 to take care of them." When an Indian gets a taste for 
 the fire-ivaters, his craving appetite knows no bounds, and 
 in order to get them he will part with anything which the 
 white trader will receive from him. I knew an Indian 
 woman named Nawich, who, when drunk, would sell her little 
 daughter for a quart of whisky ! because she had nothing 
 else wherewith to procure what her soul thirsted after. 
 
 Second. The habit of taking the name of God in vain, is 
 another evil taught the Indian by his w r hite brother, tn 
 their own language they have no words by which they can 
 blaspheme the name of the Lord ; but I have often 
 observed, that among the very first things which they 
 learn in English or French, is to swear. There is this, 
 however, in their favour, that many of them do not know 
 the meaning of the words they utter. 
 
 Third. Introduction of contagious diseases, such as small 
 pox, measles, whooping cough. In P. J. De Smet's 
 "Sketches" we have the following notice of a nation nearly 
 destroyed by small-pox : " Next day we crossed the 
 forest, the winter quarters of the Gros Ventres and Ari- 
 karas, in 1835. It was there that those unfortunate tribes 
 were nearly exterminated by the small-pox. We saw their 
 bodies wrapped up in buifalo robes, tied to the branches of 
 the largest trees. It was truly a sad and mournful spec 
 tacle. Two days later we met the miserable survivors of 
 these unhappy tribes." 
 
 Fourth. Dishonesty, lying, and deception, are too often 
 taught them by the traders. Cases have often occurred 
 where the Indian has received credit from a trader ; but 
 should another trader meet him, in order to save some 
 skins for the one to whom he is indebted, he will conceal 
 part of them, and then say he has no more. Their furs are 
 often taken from them by force, or a very poor remunera- 
 
DISHONESTY. 169 
 
 lion paid for them. When an Indian first arrives at a 
 trading-post with his pack of skins, he will begin by asking 
 a fair price for his peltries. The trader, knowing wherein 
 his weakness lies, will appear indifferent about closing the 
 
 t bargain, and treat him with some rum. No sooner does 
 the Indian taste the fire-waters than his thirst becomes 
 
 ' insatiable ; so that the trader, by a little manoeuvring, will 
 get all the skins he wishes at his own price. 
 
 Eifth. The loss of their country and game, for a trifling 
 remuneration. This the poor Indian feels keenly, and often 
 has he thirsted for revenge on his encroaching neighbour. 
 This has been seen lately in the south, in the case of the 
 Seminoles struggling in vain against the power of the 
 United States. The warrior may raise the war whoop, 
 
 j whirl the tomahawk, and brandish his scalping knife ; but 
 how can a handful of braves compete with a well conducted 
 
 ! army ? They may annoy and slaughter their intruders for 
 a time, but ruin and degradation will be the result of these 
 unequal struggles, and the poor Indians will be obliged to 
 
 , lay down the tomahawk with shame and disgrace. Every 
 traveller in the Indian country has borne ample testimony 
 to the fact that injury after injury has been inflicted on the 
 red man by the adventurers who first penetrated the 
 American forests. 
 
 INDIAN FUR COMPANIES AND TRADERS. 
 
 History informs us, that soon after the discovery of 
 America by Europeans, the adventurous traders penetrated 
 far into the interior, for the purpose of procuring furs from 
 the Indians ; in exchange for which they gave them trinkets, 
 guns, ammunition, clothes, prints, knives, whisky ! 
 
 The French were the first who established regular 
 trading-posts along the chain of the great lakes in Canada. 
 After its conquest by the English the Honourable Hudson's 
 
170 CONNECTION WITH THE WHITES. 
 
 
 Bay Company was formed, which has been in successful 
 operation ever since, and I have been informed that they 
 have amassed great wealth. A celebrated person in New 
 York has made an immense fortune by his Indian trade. It 
 is reported that he commenced business a comparatively 
 poor man, but that now he is one of the richest men in 
 New York, and owns the famous Astor House in Broadway. 
 Persons acquainted with the enormous profits made on 
 these skins are not at all surprised that so many get rich in 
 this trade. A beaver skin worth eight hundred dollars is 
 often bought for one hundred dollars, and so in proportion.* 
 
 * The Poor Indian. In the splendid regions of the " far west " which lie 
 between Missouri and the Rocky Mountains, there are living at this moment 
 on the prairies, various tribes who, if left to themselves, would continue for 
 ages to live on the buffalo which cover the plains. The skins of these 
 animals, however, become valuable to the whites, and accordingly this beauti 
 ful verdant country and these brave and independent people have been 
 invaded by white traders, who by paying them a pint of whisky for each 
 skin, (or " robe," as they are termed in America,) which sell at New York for 
 ten or twelve dollars, induce them to slaughter these animals in immense 
 numbers, leaving their flesh, the food of the Indian, to rot and putrify on the 
 ground. No ambition or caution can arrest for a moment the propelling 
 power of the whisky ; accordingly, in all directions these poor thoughtless 
 beings are seen furiously riding, under its influence, in pursuit of their game, 
 or, in other words, in the fatal exchange of food for poison. It has been 
 attentively calculated by the traders, who manage to collect about 150,000 
 buffalo skins per annum, that at the rate at which these animals are now dis 
 posed of, in ten years they will be killed off. Whenever that event happens, 
 Mr. Catlin very justly prophecies that 250,000 Indians, now living in a plain 
 of nearly three thousand miles in extent, must die of starvation, and become 
 a prey to wolves ; or they must either attack the powerful neighbouring tribes 
 of the Rocky Mountains ; or, in utter frenzy of despair, rush upon the white 
 population, in the forlorn hope of dislodging it. In the two latter alter 
 natives there exists no chance of success ; and we have, therefore, the appal 
 ling reflection before us, that these 250,000 Indians must soon be added to 
 the dismal list of those who have already withered and disappeared, leaving 
 their country to bloom and flourish in the possession of the progeny of 
 another world ! Quarterly Eeview. 
 
 
THE AMERICAN FUR COMPANY. 171 
 
 The American Fur Company have also extended their 
 operations far to the west ; and I am happy to state that, 
 as far as my information goes, with respect to the conduct 
 pursued by these companies towards the Indians, it is now 
 as honourable as circumstances will permit ; and I rejoice 
 to add, that since they have seen the evils occasioned by 
 the fire-waters, they have abolished them as an article of 
 traffic. This speaks loudly for their humanity. 
 
 Many of the factors are now taking an active part in 
 assisting the missionary to civilize and christianize the 
 Indians within the bounds of their territory. The factors 
 and servants of the Fur Company have almost universally 
 adopted the custom of marrying Indian wives, from whom 
 a numerous offspring of half-breeds have sprung up. These 
 intermarriages have produced a kind of half civilization, 
 which, without importing the religion of the Bible, only 
 makes the poor Indian " ten times more the child of the 
 devil than he was before/ 7 his superior worldly knowledge 
 enabling him to be a skilful worker in all kinds of iniquity. 
 The traders exert a powerful influence over the Indians, 
 who invariably get greatly indebted to them, and thus 
 become subservient to their creditors. 
 
 Their servants, who are mostly Canadian French, profess, 
 the Roman Catholic religion, and have their priests in 
 different parts of the western wilderness. These mission 
 aries are most persevering and self-denying men ; they will 
 compass sea and land to make proselytes to their faith. 
 The ceremonies and gaudy show connected with the 
 services of the Romish Church, resembling much his own 
 heathen rites and ceremonies, are well calculated to strike 
 the untutored mind of the Indian. Hence he readily 
 adopts the Papist religion in preference to the Protestant, 
 which requires the renunciation of idolatry, witchcraft, and 
 
172 CONNECTION WITH THE WHITES. 
 
 drunkenness. No barbarous people will forsake their old 
 customs and manners till the rays of Divine revelation dis 
 sipate the mists of ignorance, and, by enlightening the 
 conscience, show them the vanity of Pagan worship. 
 Then, and not till then, will they " cast their idols to the 
 moles and to the bats." I have never discovered any real 
 difference between the Roman Catholic Indian and the 
 pagan, except the wearing of crosses. 
 
 As the country becomes peopled by the whites, the 
 Indian traders disappear, the game is destroyed, and what 
 little fur may be taken the Indians dispose of to the shop 
 keepers or merchants. 
 
 Desirous of the welfare of our Christian Indians, I have 
 often longed for the time when the game and fur shall be 
 so destroyed as to leave no inducement for them to 
 abandon their farms and houses. This, coming from the 
 pen of an Indian, may appear strange ; but I have good 
 reasons for saying so. No one acquainted with the hunting 
 propensities of Indians will deny that the little game now 
 left is rather a source of injury than benefit to them. It 
 induces them to leave their homes, and fosters indolent 
 and lounging habits. So long as they depend upon this 
 precarious mode of subsistence they must continue in wretch 
 edness and want. The sooner, therefore, they abandon 
 hunting the better. They will then from necessity be com 
 pelled to devote their attention to the more primitive, 
 healthy, and profitable employment of man, and become 
 tillers of the ground. 
 
CHAPTER XV. 
 
 WHISKY AND THE INDIANS. 
 
 (Indians' love for the Fire-waters before conversion Firmness in resisting- 
 after. 
 
 THE Rev. S. Waldron, when missionary at Muiicey Town,, 
 stated, at a missionary meeting, that Rufus Turkey was so 
 fond of the fire-waters that he went by night to the still- 
 house, and when he could not get in at the door or window 
 i climbed upon the roof, thinking to descend by the chimney; 
 but when he got half-way down he stuck fast, and was 
 1 obliged to remain there till morning. The whisky-maker^ 
 i when he came to make his fire, heard an unaccountable 
 | noise of groaning ; and, looking up, he saw the Indian, 
 who was almost suffocated. He flogged the intruder, and 
 sent him away. Poor Rufus soon after died. 
 
 An Indian, who was a notorious drunkard, on one occa 
 sion, after taking a dram of the fire-waters, exclaimed, " O 
 that my throat were two miles long, that I might have- 
 tasted it all the way as it went down 1" 
 
 An Indian came to an agent at Mackinaw, and began to 
 beg for a dram of fire-water. The agent said to him he 
 never gave drunken Indians any drams. The Indian then 
 said, "Me very good Indian." The 1 agent replied that 
 good Indians never asked for drams, and it was only bad 
 Indians who drunk or asked for whisky. The Indian re 
 plied, " Den me be d rascal." 
 
174 WHISKY AND THE INDIANS. 
 
 FIRMNESS OF THE INDIANS IN RESISTING THE FIRE-WATERS, 
 AFTER THEIR CONVERSION. 
 
 Shortly after the work of God commenced among the 
 Indians of Schoogag Lake, an Indian trader bought a 
 barrel of whisky to sell to them. The Indians requested 
 him to take it away, as they were resolved not to purchase 
 any. He persisted in offering it. The brave Christian 
 Indians then went in a body to the trader, and demanded 
 the barrel, which he reluctantly delivered. They rolled it 
 to the lake, cut a hole through the ice, into which they 
 tumbled it, sinking it to the bottom. 
 
 A similar circumstance occurred to my mother when re 
 turning from Toronto in a canoe, in company with other 
 Indian women. She informed me they were overtaken 
 by a boat-load of white men, who came alongside, and then 
 pulled out a bottle of whisky, asking them to drink. The 
 women told them that they did not drink ; but the men 
 were urgent, saying, " Surely a little will do you no 
 harm." The former still refusing, and the latter persisting, 
 my mother held out her hand, saying, " Hand me the, 
 bottle." This being done, the white men thought they had 
 prevailed. But, instead of that, my mother poured out 
 the liquid fire on the opposite side of the canoe into the 
 lake, and then returned the bottle empty to their tempters. 
 The white men laughed and applauded, saying they had 
 done perfectly right. 
 
 The Rev. Thomas Hurlbert informed me that four Indians 
 from Muncey Town went to the white settlement to trade. 
 The trader tempted them to drink some whisky, but they 
 refused, saying they were Christians. Finding he could 
 not succeed, he thought perhaps they were afraid lest some 
 one should see them drink and tell the missionary, and 
 
AN ANECDOTE. 175 
 
 that if they could take it slily they would drink as formerly. 
 Knowing the road they would return home, he put a small 
 keg of whisky by the side of the Indian path, at the edge 
 of a sloping bank, and hid himself in the bushes beneath, 
 thinking to enjoy the sport of seeing them drink when all 
 alone. At length they came along following in Indian 
 file ; when, suddenly, the first one stopped, and exclaimed, 
 *' O, mah-je-mun-e-doo sah-oomah ahyah: Lo ! the evil 
 spirit (the devil) is here." The second, on coming up, 
 said, " Aahe, nebejemahmahsah : Yes, me smell him." 
 The third shook the keg with his foot, and said, " Kaguit, 
 nenoondahwahsah : of a truth me hear him." The fourth 
 Indian coming up, gave the keg a kick, and away went 
 the fire-waters tumbling down the hill. The four Indians 
 went on their way like brave warriors, leaving the mortified 
 wltite heathen to take up his keg and drink the devil 
 himself. 
 
 The Rev. Elijah Hedding mentions the following incident 
 occurring just before his visit to the Grape Island Mission, 
 W. C., which shows how strong had become their hatred 
 of whisky drinking : " A Christian Indian had gone out 
 in the bay in a canoe, and been driven off in a storm ; and 
 in his danger had been picked up by a steam-boat. The 
 poor Indian was almost exhausted, and the captain of the 
 steam-boat made him drink a glass of whisky. When he 
 came back to the village the Indians were so afflicted that 
 he should, under any circumstances, drink whisky, that 
 they took up a discipline with him; and for one whole 
 afternoon and evening, alternately, one would exhort him, 
 and another pray for him, and then they would make him 
 promise that he would drink no more whisky." 
 
176 WHISKY AND THE INDIANS. 
 
 A CURIOSITY. 
 
 Our red brothers, the Indians, are curious people very. 
 The extract below is an illustration in point. 
 
 " Memorial of the Onondaga Nation in favour of the Maim 
 
 Law. 
 
 " To the Senate and House of Representatives, Albany, N. Y. 
 
 " Dear Fathers and Brothers : We understand that you \ 
 are at the great Council House at Albany, and that the 
 great council fire is now burning, and that our white- 
 brothers all over the State are sending wood to put on the 
 council fire, but we 'fraid the council fire will not burn i 
 bright and clear without more help ; so we send this to < 
 make it burn. Now brothers, what we want to say is- 
 this : We hear about our brothers in the State of Maine 
 we hear that they find Great Rogue this Rogue he get*- 
 folks' money, sometimes he burns houses, sometimes he 
 kill people, sometimes he make a family very poor, some- 
 times he take 'way senses, sometimes he make 'em very 
 cross and ragged and dirty, and sometimes he freeze 7 em i 
 to death. 
 
 " Now, we hear our brothers there they try to stop it 
 they try talk about it, see if can stop it little but he won't 
 stop it. We hear at last our brothers wont bear it no 
 longer so they make law to 'knock him on the head, any 
 where they find him in barrel, or jug, or bottle ; in 
 tavern, grocery, or barn: anywhere knock him on the 
 head. Now we want to tell you brothers, that this big 
 Rogue has been here to Onondago ; he has made us great 
 tiouble. Some of our people would be very good if this 
 bad fellow would keep away. We try our people try 
 some, but he will not. Now what we ask you is to make 
 
THE MAINE LAW. 177 
 
 us laws such, as our brothers in the State of Maine have 
 made. We have tried to coax him, but he wont be coax ; 
 we try scare he wont scare much ; he still make great 
 deal trouble ; we think better make law to knock him on 
 head then he make us no more trouble. We Christian 
 party ask it, and Pagan too most all ask it you make 
 this law. 
 
 " Now brothers, our people sold our land to white people, 
 and white people make treaty he say he be good to 
 Indian. But he let this Rogue trouble us most too long. 
 Now, brothers, we was one great people, and we have 
 gone to war for our white brother ; but now we are few, 
 and our white brothers are strong. We want you help 
 us we want you make this law, so when we find this 
 Rogue we will keep him. We see him great many times, 
 but we mean to be good and peaceable, and so he got 
 away ; but if you make this law then we kill him, and then 
 we live happy and friendly no more cross no more 
 ragged no more fight, but raise corn, wheat, oats, beans, 
 cattle, horses, and some children too ; no more get drunk 
 no more freeze to death work and get good things like 
 white men. 
 
 " DAVID HILL, ) . 
 it T\ o c Chiefs. 
 
 ' DAVID SMITH, J 
 
 " And 61 more of the Onondagas." 
 
CHAPTER XVI. 
 
 THE INDIAN LANGUAGES. 
 
 Two Roots Peculiar Construction Capable of being arranged grammatically 
 Specimen of Conjugations Lord's Prayer in Ojebway. 
 
 AFTER minute observation on the various Indian dialects 
 I have heard spoken, I have only discovered two distinct 
 or leading languages, and have come to the conclusion that 
 all others bear affinity to them both in sound and idiom. 
 These two roots I should call the Ojebway and the Mohaivk, 
 which are entirely different from each other. The former 
 comprehends the following tribes, viz. : Ojebicay, Odahiuah; 
 PotawaJiduhmee ; Minoomenee ; Kenistenoo, or Cree ; Dela 
 ware ; Muncey ; Saukie ; Kicapoo ; Muskeegoo ; Moliegan, 
 backwoods men ; Miskwukeeyuk, red earthmen, from 
 wearing red blankets ; Juskivaugume ; Weali ; Shaivnee ; 
 Miamee ; Peoria ; Aubinaukee ; Kaskaskia ; and Piangeshau: 
 The Rev. Thomas Hurlbert, who has travelled extensively 
 in North America, has met with large tribes whose nationality 
 and language is entirely distinct from the above-mentioned, 
 for instance : Saux ; Assinebwaunuk ; Osage ; Kansas ; 
 Quaupaw ; Oto ; Pawnee ; and Omuhaw. 
 
 The Mohawk includes the Oneida ; Onondaga ; Seneca 
 Cayuga ; Tuscarora ; Wyandot ; and Cherokee. 
 
 It is allowed by all travellers in the Indian country, th 
 the Ojebway is the most extensive of any of the Nort 
 American languages, being understood and spoken by a 
 the tribes found on both sides of the lakes Huron, Michigan, 
 
THE OJEBWAY LANGUAGE. 179 
 
 and Superior, and so on to the head-waters of the Missis 
 sippi and Eed River. It is true that some of the tribes 
 find it difficult to understand each other when they first 
 meet, but after a short intercourse they are enabled to con- 
 i verse with one another. This establishes the fact that 
 there is one common origin to the different dialects of the 
 Ojebway and Mohawk languages. The following are some 
 , examples : [See pp. 180-1.] 
 
 All the Indian languages abound in polysyllables, and, 
 owing to the affixes and prefixes, some of the words are 
 enormously long. A whole sentence is often expressed by 
 | one compound word, as for example : 
 
 Ki-fai-we-iin-too-tu-mau-ga-tu-mo-wau-nau-nik. 
 
 We will desire to ask alms for those persons. 
 
 Ki-ku-we-ni-ta-ivau-bu-mau-nau-nik. 
 
 We will try on the way to be in time to see them. 
 
 The following is a definition of the word Conscience in 
 Ojebway : 
 
 Kekandahmauwin ; knowing, or knowledge. 
 
 Kekanedezowin ; knowing one's self. 
 
 Mooshetumown ; internal feeling or consciousness. 
 
 The Ojebway language is capable of being arranged into 
 grammatical order. It possesses great strength, and is full 
 of imagery, as the words express the nature, use, or resem 
 blance of the things spoken of. On this account it makes 
 a deeper impression on the mind of both speaker and 
 hearer than a language composed of arbitrary or unmeaning 
 sounds. I shall now give a specimen of the conjugation of 
 an Ojebway verb. (This verb was left unfinished by the Rev. 
 P. Jones, but it is deemed proper to insert it as his pro 
 duction. At the same time the editor is greatly indebted to 
 the Rev. Thomas Huiibert for his kindness in furnishing a 
 complete verb, which with his observations on the intricacies 
 
180 
 
 INDIAN LANGUAGES. 
 
 
 
 
 
 
 | 
 
 o 
 
 
 
 ^ 
 
 
 
 
 1 
 
 M 
 1 '? 
 
 .2 .2 
 J | 1 
 
 la 
 
 
 1 1 
 
 ^ 
 
 "a |< 
 
 C 3 GD 
 
 A 
 
 i 
 
 ^ <x> 
 
 "-3 rC 
 
 g 
 
 g 
 
 O 
 
 1 
 
 i! 
 
 J "2 5 
 
 ^ H 
 
 "? 
 ra O 
 
 a* 
 
 I 
 
 II 
 
 I 
 
 <? i 
 
 CD 72 
 ^ 
 
 i 
 
 1 
 
 6 
 
 
 
 
 
 
 ^ 
 
 t3 
 
 
 
 
 
 
 Munsee. 
 
 o 
 
 Oorh-quaiwh 
 Um-ee-minz 
 
 Skah-in-zoowh 
 Oorh-qua-zis 
 Uh-ke 
 
 Keesh-koowh 
 Kee-shoorqh 
 
 | 
 
 1 
 ^4 
 
 I 
 
 Uh-lon-qua 
 Pah-tumowhwoz 
 
 Owhwozuhkuma 
 Ne-be 
 
 Ne-bee-zis 
 See-poowh 
 
 II 
 
 1 
 
 Uh-toowh 
 Mwah-kun-a 
 
 
 
 
 [S3 
 
 M 
 
 CD ,4 
 
 | 
 
 , r 
 
 rt 
 
 S 
 
 
 s 
 
 
 rt 
 
 Delaware. 
 
 | 
 1 
 
 11 
 I ? 
 
 ?ee-lowh-wa 
 Orh-qua-ch 
 Kuk-keh 
 
 a-mah-pun- 
 Kee-shoorq 
 
 1 
 | 
 
 O 
 
 o 
 
 Uh-lun-quj 
 ahtum-owhi 
 
 whwossahkl 
 Ne-bi 
 
 Me-no-paig 
 See-poh 
 
 II 
 
 | 
 
 Uh-toowh 
 Mvvah-kun 
 
 
 
 
 
 OH 
 
 
 PH 
 
 O 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 bo 
 
 
 s 
 
 
 ^ 
 
 odawahduhi 
 
 Enin-uh 
 
 
 Ke-kah-ba 
 3eg-yug-koo 
 Uh-ka 
 
 Kee-zheeg 
 Kee-zas 
 
 Te-bik-zas 
 
 Uh-nung 
 ezhamunad 
 
 Ish-pee-min 
 Na-beesh 
 
 | 
 
 l| 
 1 <* 
 
 o 
 
 Me-tig 
 iVe-gee-wau 
 
 Mah-koo 
 
 Suk-ke-cee 
 TTh-na-moos 
 
 
 
 
 
 M 
 
 
 
 W 
 
 
 W 
 
 
 
 
 
 
 S 
 
 s 
 
 
 .3 
 
 1 
 
 bo 
 
 
 
 g 
 
 
 | ^ 
 
 Od ah wah 
 
 E-ne-ne-za 
 
 E-qua 
 Uh-be-noo-je 
 
 Quee-we-zar 
 E-qua-zani 
 Uh-ke 
 
 .9 a 
 
 1 1 
 
 <D M 
 
 M p 
 
 Te-bik kee-z 
 
 bo o 
 
 ? S 
 
 rd 03 
 
 P -g 
 
 0) 
 
 M 
 
 Ish-pe-min 
 Nee-beesh 
 
 Ke-che-guh-i 
 See-be 
 
 .P | 
 
 0^ 
 
 Muh-quah 
 
 Wah-wah-shke 
 Un-r\e-moof 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 1 
 5 s 
 
 CD 
 R 
 
 i 
 
 Mi 
 
 E-qua 
 Uh-be-noo-jeeb 
 
 Quee-we-zans 
 E-qua-zans 
 Uh-ke 
 
 .SP 
 
 *? 
 
 o M 
 
 M p 
 
 Te-bik-kee-zis 
 
 Uh-nung 
 Kezha-munedoc 
 
 !i 
 
 i i 
 
 a 
 
 <b 
 
 M 
 
 Me-tig 
 Weo-ge-waum 
 
 Muh-quuh 
 
 \Yah-wah-shka- s] 
 TTVi-^o-moosh 
 
 | 
 
 g 
 
 s 
 
 >> - 5 
 
 
 1 
 
 S3 ^ 
 
 a -, 
 
 ^ S 
 
 
 
 f-i 
 
 % tc 
 
 tU) 
 
 
 
 O -" ^-t 
 
 M* r^ 
 
 ^ 
 
 ^ 
 
 ^ "rrt 
 
 " > 
 
 Q pj 
 
 
 
 CD C 
 
 a 
 
 S 
 
 f s 
 
 PQ O r^ 
 
 CQ OQ 
 
 S 
 
 02 O 
 
 CD t> 
 
 w * 
 
 i i j^ 
 
 EH ^ 
 
 " 
 
 P 
 
INDIAN LANGUAGES. 
 
 181 
 
 
 iiilti 
 
 
 iiiif 
 
 
 
 
 
 's 9 ra 5 
 
 r SsO-Jf'C1 : -J-' 
 
182 
 
 INDIAN LANGUAGES. 
 
 of the Indian verb will give a more satisfactory insight into 
 the peculiarities of the language. Much difficulty has been 
 found in writing the Ojebway with the English Alphabet 
 from the fact that there are many sounds between b and p, 
 d and t, g hard and k, ch and j, s and z. The writer often 
 interchanges these letters in writing the same word. It 
 will be observed that the orthography of the following 
 verbs differs in this respect.) 
 
 CONJUGATION OF THE VERB To WALK, Chebemosung. 
 
 INDICATIVE MOOD. 
 
 PRESENT TENSE. 
 
 Singular. 
 
 1. Nebemosa I walk. 
 
 2. Kebemosa Thou walkest. 
 
 3. Bemosa He walks. 
 
 I Plural. 
 
 \ 1 . Nebemosamin We walk. 
 
 1 2. Kebemosam Ye walk. 
 
 3. Bemosawug They walk. 
 
 PAST TENSE. 
 
 1. Ningeebemosa ...I walked. 
 
 2. Kegeebemosa ...Thou walkedst. 
 
 3. Keebemosa He walked. 
 
 1. Ningeebemosamin ...We walked. 
 
 2. Kegeebemosam Ye walked. 
 
 3. Keebemosawug They walked 
 
 FUTURE TENSE. 
 
 1. Ninguhbemosa ...I shall walk. 
 
 2. Keguhbemosa ...Thou shalt walk. 
 
 3. Duhbemosa He shall walk. 
 
 1. Ninguhbemosamin ... We shall 
 
 walk. 
 
 2. Keguhbemosam . . .Ye shall walk. 
 
 3 . Duhhemosawug ... They shall walk. 
 
 PERFECT TENSE. 
 
 1. Ningeebemosanahbun...! have 
 
 walked. 
 
 2. Kegeebemosanahbun ...Thou hast 
 
 walked. 
 
 3. Keebetnosabun He has 
 
 walked. 
 
 1. Ningeebemosaminahbun.We have 
 
 walked 
 
 2. Kegeebemosamwahbun..Ye have 
 
 walked. 
 
 3 . Keebemosabuneeg They have 
 
 walked. 
 
INDIAN LANGUAGES. 
 
 183 
 
 POTENTIAL MOOD. 
 
 PRESENT TENSE. 
 
 Singular. Plural. 
 
 1. Nindahbemosa..! may walk. I 1. Nindahbemosa ....We may walk. 
 
 2. Kedahbemosa. .Thou may est walk. 
 
 3. Dahbemosa He may walk. 
 
 2. Kedahbemosam...Ye may walk. 
 
 3. Dahbemosa wug... They may walk. 
 
 PAST TENSE. 
 
 1. Nindahgeebemosa . . .1 might walk. 
 
 2. Kedahgeebemosa. . .Thou mightest 
 
 walk. 
 
 3. Dahgeebemosa He might 
 
 walk. 
 
 1. Nindahgeebemosamin.'We might 
 
 walk. 
 
 2. Kedahgeebemosam....Ye might 
 
 walk. 
 
 3. Dahgeebemosawug They might 
 
 walk. 
 
 PERFECT TENSE. 
 
 1. Nindahgeebemosame- 
 
 dook...I may have walked. 
 
 2. Kedahgeebemosame- 
 
 dook. . .Thou may est have walked. 
 3. Dahgeebemosadoog... 
 
 He may have walked. 
 
 1. Kedahgeebemosaminah- 
 
 doog...We may have walked. 
 
 2. Kedahgeebemosamwah- 
 
 doog...Ye may have walked. 
 
 3. Dahgeebemosadooya- 
 
 nug ....They may have walked. 
 
 SUBJUNCTIVE MOOD. 
 
 PRESENT TENSE. 
 
 1. Bemosawahnan ...If I walk-. 
 
 2. Bemosawuhnan ...If thou walkest. 
 
 3. Bernosagwan If he walk. 
 
 1. Bemosawungwan If we walk. 
 
 2 . Bemesawagwan If ye walk. 
 
 3. Bemosawahgwan If they walk. 
 
 IMPERATIVE MOOD. 
 2. Bemosan *.Walk thou. j 2. Bemosayook Walk ye. 
 
 (Thus ends the verb unfinished by the Rev. Peter Jones. 
 The following is furnished by the Rev. Thomas Hurlbert : ) 
 
 SPECIMEN OF AN OCIIEPWA VERB. Root, Waubi, He sees. 
 
 Waubing ...To see. Infinitive 
 
 Waubim To see. Infinitive absolute. 
 
184 
 
 INDIAN LANGUAGES. 
 
 Singular. 
 1. Niwaub ... I see. 
 
 2. Kiwaub Thou seest. , 
 
 3. Waubi He sees. 
 
 4. Waubiwun* Him or his sees. 
 
 INDICATIVE MOOD. 
 
 PRESENT TENSE. 
 
 Plural. 
 1. Niwaubimin...We see, 
 
 exclusive of the party addressed. 
 
 1. Kiwaubimin.-.We see, 
 
 inclusive of the party addressed. 
 
 2. KiwauWm You see. 
 
 3. Waubiwug They see. 
 
 4. Waubiwun ....Them or theirs see. 
 
 PAST TIME, OB IMPERFECT TENSE. 
 
 1 . Niwaubinaubun . . I saw. 
 
 2. Kiwaubinaubun . . . Thou sawest. 
 
 3. Waubebun He saw. , 
 
 4. Waubebunen Him or his saw. 
 
 PERFECT 
 
 1. Ninkewaub. ..I have seen. 
 
 2. Kikewaub ...Thou hast seen. 
 
 3. Kewaubi He has seen. 
 
 4 . Kewauwun . . . Him or his has seen . 
 
 Note. Thei-e are no pronouns in the third and fourth persons in 
 Intransitive Verbs. 
 
 1. Niwaubiminnaubun..We saw, 
 
 exclusive of the party addressed. 
 
 1. Kiwaubiminnaubun..We saw, 
 
 inclusive of the party addressed. 
 
 2. Kiwaubimwaubun....You saw. 
 
 3. Waubebunneg They saw. 
 
 4. Waubebunen Them or 
 
 theirs saw. 
 
 TENSE. 
 
 Ninkewaubinaubun 
 Ninguwaub 
 
 I had seen. 
 I will see. 
 
 Ningukewaub I will have seen. 
 
 Nintauwaub , 
 
 Niwewaub 
 
 Nimpewaub 
 
 I may or can see. 
 I wish to see. 
 I come seeing. 
 
 * Anomalous as it may seen, this language has four persons. For want of 
 pronouns in the English we cannot express it better than above. 
 
INDIAN LANGUAGES. 
 
 185 
 
 , Niwepewaub 
 
 i Ningunipimon 
 
 ] Ninguniwaub 
 
 I Nintaukewaub 
 
 i Nintawaub 
 
 | Niwetawaub 
 
 i Ninguwepetawaub 
 
 I wish, to come seeing. 
 I will go walking. 
 I will go seeing. 
 I should have seen. 
 I am able to see. 
 I wish to be able to see. 
 I will desire to be able to come 
 seeing. 
 
 SUBJUNCTIVE MOOD. 
 
 PRESENT TENSE. 
 
 Singular. 
 1. Waubiyaun If I see. 
 
 2. Waubiyun If thou seest. 
 
 3. Waubit If he see. 
 
 4. Waubinit If him or his see. 
 
 Plural. 
 1. Waubiyaung.Jf we see, 
 
 exclusive of the party addressed. 
 
 1. "Waubiyung...If we see, 
 
 inclusive of the party addressed. 
 
 2 . Waubiy ag ... If you see. 
 
 3. V7aubiwaud...If they see. 
 
 4. Waubinit If them ortheirs see. 
 
 Chiwaubiyaun That I may see. 
 
 "Wewaubiyaun If I wish to see. 
 
 Piwaubiyaun If I come seeing. 
 
 I Kauwaubiyaun When I had seen. 
 
 Chiwewaubiyaun That I may desire to see. 
 
 Chipewaubiyaun That I may come seeing. 
 
 Chitawaubiyaun That I may be able to see. 
 
 Chiwetawaubiyaun That I may desire to be able to see. 
 
 PASSIVE VERBS. 
 
 1. Niwaubumigoo I am seen. 
 
 2. Kiwaubumigoo Thou art seen. 
 
 3. Waubumau He is seen . 
 
 4. Waubumimaun Him or his is 
 
 seen. 
 
 1. Niwaubumigoomin We are 
 
 seen, 
 exclusive of the party addressed 
 
 1. Kiwaubumigoomin We are 
 
 seen, 
 
 inclusive of the party 
 
 2. Kiwaububigoom You are seen. 
 
 3. Waubumauwug They are seen. 
 
 4. Waubumimaun Them or theirs 
 
186 INDIAN LANGUAGES. 
 
 SUBJUNCTIVE MOOD. 
 
 1. Waubumigooyaun I If I am seen. 
 
 2. Waubumigooyun I If thou aft seen. 
 
 3. Waubumint.... 
 
 4. \Vaubumimint 
 
 If he is seen. 
 
 If him or his is seen. 
 
 (io.) 
 
 Ni wewaubumigos 
 
 I am desirous of being seen. 
 
 I show myself. 
 
 (&c.) 
 
 Niwaubumigoowiz I I am providentially, fortunately, or 
 
 luckily seen. 
 
 (&c.) 
 
 Niwaubumawiz The same as ahove. 
 
 Niwaubikauz I pretend to see. 
 
 Okimaukauzo He pretends to be a chief. 
 
 Niwaubundis I see myself. 
 
 Niwaubuntimin We see each other. 
 
 Niwaubunjiga I see, I look on. 
 
 Niwaubuntumau I see, it is not dark. 
 
 TRANSITIVE VERBS. 
 
 Singular. 
 
 Niwaubumau I see him. 
 
 Niwaubiau I cause him to see. 
 
 Niwaubunduau Icause him to see it. 
 
 Niwaubundumowau I see it with 
 
 or for him. 
 
 Plural, transitive object. 
 
 Niwaubumaug I see them. 
 
 Niwaubiaug I cause them 
 
 to see. 
 
 INVERSE TRANSITION. 
 
 1. Niwaxibumik ... 
 
 2. Kiwaxibumik ... 
 
 3. Owaubumigoon 
 
 He sees me, or rather him sees I. 
 
 He sees thee. 
 
 He sees him, or him sees he. 
 
 4. Owaubumigoni This form implies the return action 
 
 from a second transitive object to which the first objective case is 
 nominative, thus 
 
 345 
 He Him 
 
 3 4 
 
 Owaubumaun He sees him 
 
 4 
 Omaubumaune Him sees. No. 5. 
 
INDIAN LANGUAGES. 187 
 
 The form above is the inverse or return action from 
 No. 5 to 4. To attempt to express these inflections by 
 using English pronouns, obscures instead of elucidating 
 the subject. 
 
 Niwaubumigoog They see me. 
 
 JNiwiwaubiigoog They cause me to see. 
 
 Niwaubunduigoog They cause me to see it. 
 
 Niwaubundumaugoog They see it with or for me. 
 
 TRANSITIVE OBJECT INANIMATE. 
 
 Niwaubundaun I see it. 
 
 Niwaubundaunun - I see them. 
 
 , Niwaubumigon It sees me. 
 
 1 Niwetookaugon It assists me. 
 
 Ninoojimoigon It cures me as a medicine. 
 
 jNinoojimoigowaun His medicine cures me. 
 
 \ Mmetookaugowaun They assist me. 
 
 I have given the most important forms of conjugation. 
 
 JThe inflections arising from one root amount to many 
 
 millions. This language has more moods of time than the 
 
 Greek, and more pronouns and forms of conjugation than 
 
 any other known language. 
 
 TlIOS. HURLBERT. 
 
 None of the North American Indians, when first visited 
 by Europeans, had any written language ; consequently, 
 they were entirely destitute of anything like literature, 
 Some years ago, a Cherokee Indian, named George Guess, 
 invented an alphabet for that language, which has been 
 | adopted by the nation. The following is an account of 
 this singular fact : 
 
 "The Cherokees," said John Ridge, in his late speech, 
 
 i " are the only modern nation who can claim the honour of 
 
 having invented an alphabet. George Guess, a Cherokee 
 
 Indian, who did not understand a single letter within a few 
 
188 INDIAN LANGUAGES. 
 
 years, had invented an alphabet in which a newspaper is 
 published in the Cherokee nation, and their children taught 
 to read and write. He was a poor man, living in a retired 
 part of the nation, and he told the head men one day that 
 he could make a book. The chiefs replied it was impos 
 sible, because, they said, the Great Spirit at first made a 
 red and a white boy ; to the red boy he gave a book, and 
 to the white boy a bow and arrow, but the white boy came 
 round the red boy, stole his book, and went off, leaving 
 him the bow and arrow, and therefore an Indian could not 
 make a book. But George Guess thought he could. He 
 shut himself up to study ; his corn was left to weeds, and 
 he was pronounced a crazy man by the tribe. His wife 
 thought so too, and burnt up his manuscripts whenever 
 she could find them. But he persevered. He first 
 attempted to form a character for every word in the Chero 
 kee language, but was forced to abandon it. He then set j 
 about discovering the number of sounds in the language, I 
 which he found to be sixty-eight, and for each of these he 
 adopted a character, which forms the alphabet, and these f 
 characters combined like letters % form words. Having j 
 accomplished this he called together six of his neighbours, j 
 and said, ' Now I can make a book.' They did not believe | 
 him. To convince them, he asked each to make a speech, j 
 which he wrote down as they spoke, and then read to 
 them, so that each one knew his own speech, and they then 
 acknowledged he could make a book, and from this inven 
 tion of this great man, the Cherokees have become a 
 reading people." 
 
 With regard to the Ojebway language, I was the first 
 person who attempted to reduce it to a written form ; and, 
 in so doing, I made use of the Roman characters. I first 
 translated the Lord's Prayer, the Apostles' Creed, and the 
 
THE LORD'S PRATER. 189 
 
 Ten Commandments. After this I wrote a small spelling- 
 ; book, and then translated a few of Wesley's and Watts' 
 5 hymns, with the following portions of Holy Scripture : 
 j Genesis, Matthew, and John. In these I was assisted by 
 I my brother Mr. John Jones, and others. 
 
 Dr. James and John Tanner have translated the whole 
 of the New Testament into the Ojebway ; but, owing to an 
 I imperfect knowledge of the language, I regret to say they 
 have not given correct translations. 
 
 The Rev. S. Hall, and George Copway, Indian mis 
 sionary, have translated the Gospel of St. Luke. In the 
 i year 1851 I translated additional hymns for the use of our 
 ! missions. The late Rev. James Evans, and George Henry, 
 Indian, also translated a number of hymns, which have 
 I been printed by the Canada Missionary Society. There 
 I are a few other minor translations which have been printed. 
 1 A translation of the Lord's Prayer, in Ojebway, may 
 interest some of my readers. 
 
 Noo-se-non ish-pe-ming-a-yah-yan ; tuh-ge-che-e-nain-dah-gwud 
 
 Our Father in heaven who art ; supremely adored 
 
 I ke-de-zhe-ne-kah-ze-win. Ke-doo-ge-mah-we-win tuh-be-tuh-give-she-noo-muh- 
 
 be thy name. Thy kingdom let it come. 
 
 j gud. A-nain-duh-mun o-mah uh-keeng tuh-e-zhe-che-gaim, te-be-shkoo go 
 Thy will here on earth let it be done, as it 
 
 ; a-zhe-uh-yog e-we-de ish-pe-ming-. Meen-zhe-she-nom noong-com kee-zhe-guk 
 : is yonder in heaven x Give us this day 
 
 ka-o-buh-qua-zhe-gun-e-me-yong. Kuh-ya wa-be-nuh-muh-we-she-nom e-newh 
 that which will be our bread. And forgive us 
 
 nim-bah-tah-e-zhe-wa-be-ze-we-ne-nah-nin, a-she ko wa-be-nuh-muh-wung- 
 
 our sins, as we forgive 
 
 e-dwah e-gewh ma-je-doo-duh-we-yuh-min-ge-jig. Ka-go ween kuh-ya 
 
 them who have done us evil. Do not (and) 
 
 uh-ne-e-zhe-we-zhe-she-kong-ain e-mah zhoo-be-ze- win-ing ; mfih-noo suh 
 
 lead us into temptation ; but do 
 
190 INDIAN LANGUAGES. 
 
 go ke-de-skee-we-ne-she-nom. Keen mah ween ke-de -bain-don ewh 
 
 thou deliver us from evil. For thine is the 
 
 o-ge-mah-we-win, kuh-ya e~wh kuh-shke-a-we-ze-win, kuh-ya ewfo 
 
 kingdom, and the power and the 
 
 pe-she-gain-dah-go-ze-win, kah-ge-nig kuh-ya kah-ge-nig. 
 
 glory, for ever and for ever. Amen. 
 
 The Mohawk Indians Jiave had portions of the Word of 
 God iii their language for many years, such as the Gospels 
 of Mark and John, and a few chapters in Genesis, with 
 some Psalms in metre ; also portions of the Church of 
 England service. St. Mark was translated by Captain 
 Joseph Brant, and St. John by Major John Norton. 
 
 It cannot be expected that any of these are perfect. 
 After more mature experience and knowledge, I see many 
 defects in my own translations. I have, however, this 
 satisfaction, that I did my best, and I am happy to say that 
 the errors are not of vital importance ; but, were I to revise 
 them, many improvements could be made both in transla 
 tion and orthography. It is my opinion that if it be desir 
 able to form a written standard of the language, new 
 characters should be invented, something like the Cherokee* 
 
 Some years ago the Kev. J. Evans and Rev. T. Hurl- 
 bert commenced a syllabic character for the Ojebway, 
 which they have since applied to the Cree language at 
 Hudson's Bay, and I am informed that it is well adapted 
 for that language, being both easy and* simple. All that 
 the Indian has to do is to learn the characters, and when 
 he has done so he can read and write the language. 
 
CHAPTER XVII. 
 
 CAPACITY OF THE INDIANS FOK RECEIVING INSTRUCTION. 
 
 Indians' Desire and Capacity to Receive Instruction Illustrations Indian 
 Eloquence, "Wit, and Shrewdness. 
 
 As "facts are stubborn things/ 7 the best method of 
 
 establishing our position is, to relate facts. Those who 
 
 read the statement of them will be able to decide, whether 
 
 ; the Indian has not the same capacity to learn as the white 
 
 man. All that is wanting is, the proper means of instruction. 
 
 William Wilson, an Indian youth of superior abilities, 
 
 i was sent to Cobourg College, and whilst there, stood at the 
 
 i head of the first-class. He made rapid progress in the 
 
 classics, and wrote poetry with great ease. On leaving 
 
 College, he went to New York, where he was seized with 
 
 small-pox, which terminated fatally. 
 
 The following respecting him is taken from the Christian 
 Guardian, dated May 23rd, 1838 : 
 
 " INDIAN IMPROVEMENT. 
 
 " On our first page will be found an original poem r 
 on ' England and British America. 7 The author, William 
 Wilson, is an Indian youth, whose educational oppor 
 tunities have been exceedingly limited, but whose praise 
 worthy assiduity is as creditable to him and to his too 
 much despised countrymen, as it is gratifying to his friends 
 and instructors. The poem is far from being faultless, but 
 we hazard nothing in saying that it exhibits an incipient 
 genius which deserves cultivation, and which, under due 
 religious influence, may yet be of essential service to a 
 
192 INDIAN CAPACITY. 
 
 people who are nobly desirous to emerge from the bar 
 barism and wretchedness in which they have long been 
 enveloped." 
 
 ENGLAND AND BRITISH AMERICA. 
 
 BABEL ! whose primal empire erst did rise 
 In peerless pomp 'neath fair and fervid skies, 
 Where now thy lofty tower, whose siimmit proud 
 Attempted heav'n, and pierc'd the ambient cloud ? 
 Assyria where ? against whose vices bold 
 The prophet's ire in dread denouncement told, 
 Along whose streets betimes his warnings swept, 
 And o'er her doom in plaintive accents wept, 
 Till, loudly echoing, flash'd the bolts of heav'n, 
 Launch'd by Jehovah's arm in thunder giv'n, 
 And dire revenge from giant slumber burst, 
 Hurling her smitten fabrics to the dust ! 
 "Where Carthage now ? against whose rival coast 
 Triumphant Rome led forth her conquering host, 
 Ere warring Scipio bends her prostrate walls, 
 And Romans shout exulting as she falls ! 
 Where do the myriad spires of Egypt gleam 
 Along' the banks of Nile's extended stream, 
 Rearing aloft her monumental pyre, 
 Whose cloudy top would fain to heaven aspire ? 
 And where her halls by learned Magi grac'd, 
 Whose gifted minds the path of science trac'd ? 
 Where too her sceptred kings that proudly shone 
 In pomp barbaric on th' empurpled throne, 
 Commanding nations far, by stern decree, 
 In adoration low to bend the knee ? 
 And Greece ! oh where that mighty empire now 
 That bade the Perse with trembling homage bow ? 
 Bright clime of that immortal bard, whose name 
 With deathless hues shall live in brightest fame, 
 Who tun'd his hallow'd harp, all wild and free, 
 To rapturous strains of heav'nly harmony, 
 Of him whose thunder did the forum shake, 
 And made the throne of haughty Philip quake, 
 While rude Oppression from his seat was huii'd 
 And Freedom's banner o'er his corse unfurl'd ! 
 
POEM BY AN INDIAN. 193 
 
 Where now her classic field, her sylvan grove, 
 
 Made vocal with the muses' lays of love ? 
 
 Arcadia where, where sacred Science dwelt, 
 
 At whose fair shrine exalted sages knelt ? 
 
 Alas ! the lamp that brightly shone of yore 
 
 On her its light effulgent sheds no more ; 
 
 No more with her doth Genius rear his throne, 
 
 And fondly view a realm from zone to zone : 
 
 For lo ! her sons by Moslem tyrants fall, 
 
 And slavish chains their captive minds enthrall. 
 
 Where is the mighty Alexander now, 
 
 Who fought the world to deck ambition's brow, 
 
 Who dar'd in arms to match all-conquering Jove, 
 
 And boldly spurn the laws of Heaven above ? 
 
 Rolling his chariot fierce to realms afar, 
 
 And with rebellious arms wag'd dastard war ; 
 
 While nations wild with consternation stare, 
 
 And groans of slaughter'd millions fill the air ; 
 
 Until he made, by more than mortal skill, 
 
 A fated world obsequious to his will. 
 
 Th' Eternal City where, imperial Rome, 
 
 Whose standard proudly wav'd o'er realms unknown, 
 
 And through the earth her battling legions bore, 
 
 To glut their madden'd ranks with human gore ? 
 
 Where now those rock-built tow'rs that darkly frown'd. 
 
 In mystic awe o'er Tiber's stream profound, 
 
 And rear'd their impious heads in height sublime, 
 
 Scowling defiance 'gainst the blasts of time ? 
 
 To this bless'd land I turn from Empires' fall, 
 O'er which stern fate has stretch'd oblivion's pall, 
 Have fled like ocean's spray before his nod, 
 That dar'd the brunt of his relentless rod. 
 Here would the muse kneel at Apollo's shrine, 
 In votive strains t' invoke the tuneful Nine, 
 Perchance t' imbibe alike th' enlivening fire 
 Of him who did the early bards inspire. 
 But Britain first behold, that " sea-girt isle," 
 With pow'r and wealth as boundless as the Nile, 
 With genius, learning, art, and science bless'd, 
 And reason's nobler ray at her behest ; 
 Her sons, the first in glory's hallow'd field, 
 The last in battle's darker hour to yield, 
 
194 INDIAN CAPACITY. 
 
 Behold, in firm recluse from tyrants' shock, 
 
 Around the standard of their countiy flock, 
 
 A formidable front to despots show, 
 
 While to the field they dare the angry foe : 
 
 Contentment, peace, and good their steps attend, 
 
 Their sacred hearths from ruthless vice defend ; 
 
 To them each genial year its charms renews, 
 
 The fruitful earth their thousand wants pursues ; 
 
 For them wing'd commerce wafts from distant climes 
 
 The treasures of their land and richest mines ; 
 
 Harmonious laws their kindred hearts unite, 
 
 And wisdom's ways their nobler thoughts delight. 
 
 Behold her red-cross flag unfurling far, 
 
 Victorious Wellington directs her car ; 
 
 Triumphant too at Waterloo he rode, 
 
 Beneath its wheels the vain tricolor trode, 
 
 Inglorious bade the proud usurper bow, 
 
 And own his conqu'ring arm in suppliance low. 
 
 Behold, 'midst yonder deep and princely hall, 
 
 Where godlike Justice sits in awful pall, 
 
 Where Freedom's matchless champions mutual join 
 
 To shield the laws, and for their rights combine, 
 
 Immortal Pitt with conscious boldness rise ; 
 
 Destructive lightning flashes from his eyes ; 
 
 Now threat'ning vengeance sits upon his brow, 
 
 His glowing cheeks bespeak his fervour now ; 
 
 Through all his frame th' inspiring god is seen, 
 
 And all his pow'rs with mingled terror gleam. 
 
 Hark ! through the long-drawn aisle his voice resounds,. 
 
 And dreadly now re-echo back the sounds ; 
 
 Like when th' Olympian sire in thunder pours 
 
 His vengeful wrath, and arrowy tempests showers : 
 
 On schemes corrupt he wreaks his fell desire, 
 
 And fiercely vents his all-devouring ire, 
 
 While round the pompous heads of tyrant kings 
 
 Aloud his dread denunciation rings, 
 
 In thunder loud his vengeance flings retort, 
 
 While heaven and earth revere the dread report. 
 
 Before his voice now brazen discord shrinks, 
 
 Now lordly guilt in meek submission sinks ; 
 
 Insatiate ease now startles from his couch, 
 
 In frantic terror factious minions crouch : 
 
POEM BY AN INDIAN. 195 
 
 The sable sons of Afric gladly hear 
 
 His welcome voice, and lend a list'ning ear ; 
 
 He bids the captive slave from bondage flee 
 
 He fondly sets the iron-bound pris'ner free. 
 
 Amid the crowd of patiiots, heroes, view, 
 
 That grace proud Albion's clime with bright halo, 
 
 The train of star- eyed Science' devotees, 
 
 Who to her altar bow with suppliant knees. 
 
 On learning's pinions proud they take their way, 
 
 And through the maze of latent myst'ries stray ; 
 
 Far as imagination's piercing ken 
 
 With philosophic eye their flight they wend ; 
 
 Stay with firm hand the planets in their course, 
 
 Direct the pathless comet, trace its source. 
 
 Chief to her bards is due the meed of praise, 
 
 Though feebly giv'n in low discordant lays : 
 
 High on Parnassus' cliffs they glorious stand, 
 
 They strike the lyre with more than mortal hand ; 
 
 Melodious sounds retreat on heav'nly wings, 
 
 As sweet the muse in pensive sorrow sings, 
 
 And o'er romantic vales and distant plains 
 
 In fitful echoes die the mystic strains. 
 
 But first enroll'd on list .of genius' throng, 
 
 Who scal'd the proudest heights of lofty song, 
 
 With dazzling rays, as shines the morning star, 
 
 Her Milton stands on fame's dread mount afar, 
 
 And gently beckons the aspiring muse, 
 
 As o'er his soul his sacred beams diffuse. 
 
 The clime of Canada in fondness gleams, 
 And western wilds awake more pleasing themes : 
 From where the eagle gluts his hungry beak 
 On Labrador's far coast of barren peak, 
 To where the Kocky Mountains sternly rise, 
 O'erlook the land, and half invade the skies, 
 Its fair and undulating soil extends, 
 And to the eye its bright enchantment lends. 
 Here Nature's God in matchless splendour rears 
 His living fane, and in wild pomp appears. 
 Here placid lakes like molten silver beam, 
 The full-orb'd sun reflects the glassy stream, 
 
 02 
 
196 INDIAN CAPACITY. 
 
 Alluvial mountains lift their verdant heads, 
 And on the prairies prone their influence spreads. 
 Here fertile vales their rich luxuriance show, 
 Where nature's works in loveliest beauty glow ; 
 From whose retreats, or sounds the woodman's hymn, 
 Far from the bustling throng of madd'ning din, 
 Or 'mid their haunts aerial spirits stray, 
 While to the breeze they chaunt their roundelay. 
 Here cataracts vast the echoing forests wake, 
 And all the ground with quick vibrations shake ; 
 Where dread Niagara in thunder roars, 
 As o'er the rocky steep his deluge pours, 
 Along whose banks the lonely Indian wound, 
 And in the scene his kindred spirit found. 
 Here boundless plains in fragrant verdure stretch, 
 Bright landscapes there invite the artist's sketch ; 
 Here forests dark their stately branches wave, 
 And rivers there in solemn silence lave. 
 But though this land with ev'ry good is crownM, 
 And choicest gifts on ev'ry hand surround, 
 Though Nature here has wrought her grandest plan. 
 Yet does the mind deplore the fate of man. 
 : Those lordly tribes that lin'd. these mighty lakes 
 Have fled, and disappear'd like wintry flakes. 
 Lo ! on the mountain-tops their fires are out, 
 In blithesome vales all silent is their shout ; 
 A solemn voice is heard from ev'ry shore, 
 That now the Indian nations are no more, 
 A remnant scarce remain to tell their wrongs, 
 But soon will fade to live in poets' songs. 
 
 Hail to thee, Canada ! the brightest gem 
 That decks Victoria's brilliant diadem ; 
 Thine is the happy seat, the blissful clime 
 Where art and nature form one vast sublime ; 
 Where temp'rate skies effuse their golden rays, 
 The fertile land the labourer's toil repays ; 
 Plenty and peace at ev'ry footstep smile, 
 And sunny scenes to gentler thoughts beguile. 
 A voice is heard upon thy mighty floods, 
 
 A voice resounds throughout thy trackless woods, 
 Heard in the plaintive rill and cataract's roar, 
 Heard in the whisp'ring breeze on ev'ry shore : 
 
 
POEM BY AN INDIAN. 197 
 
 Tis Freedom's voice ; 'tis on thy rivers roll'd, 
 That in their course the sacred theme have told, 
 And bid the dwellers on the mountains swell 
 The choral strain, and wake the joyful knell, 
 Till all mankind shall hear the gladd'ning sound, 
 House from the trammel yoke of sleep profound, 
 And o'er the earth Britannia's banner wave, 
 Each foeman crush'd unshackled ev'ry slave. 
 
 THE BIKCH BARK ALPHABET. 
 
 About the year 1827 I made a missionary tour to Lake 
 imcoe, Mahjedushk, Sahgeeng, St. Clair, and Muncey 
 Town. At Sahgeeng the Indians received the Gospel very 
 gladly. On departing, we left one of our party, (Keche- 
 jeemon,) to labour among them. He continued to tell them 
 i all he knew about the Christian religion. One day some 
 of the young people inquired if he could not teach them 
 ; to read in the white man's book. Keche-jeemon told 
 j them he could not read himself; all he knew was a, b, c. 
 ; They then said, "Teach us a, b, c." The next difficulty 
 j was, he had no book containing the alphabet. At length, 
 he thought of making the letters on birch bark ; so he went 
 into the woods, got the bark, and then with charcoal 
 formed the letters a, b, c. When the missionary went to 
 establish the mission in that region, he found all the young 
 people knew the a, b, c. 
 
 An Indian lad, named Joseph Quenchenau, belonging 
 to the Credit tribe, showed great love for his books, and was 
 very punctual and attentive at school. But best of all, 
 he loved his Saviour, and regularly, night and morning, 
 offered up his private prayer to God. In the twelfth year 
 of his age he was taken ill, when he committed himself 
 into the hands of his Maker, saying he was not afraid to 
 die, for he knew God would take him to heaven. After he 
 
198 INDIAN CAPACITY. 
 
 was dead, his friends placed all his books, consisting of his 
 Bible, Indian hymn-book, and spelling-book, on the top of 
 his coffin, because he had loved them so much. I was very 
 sorry to lose such a promising boy from our little society ; 
 but God saw best to take him, and therefore we must bow 
 to His sovereign will. 
 
 THE MORMON BOOK AND AN INDIAN. 
 
 Soon after the conversion of the Indians on the Bay of 
 Quinty, as a converted Indian was passing through the 
 white settlement, he heard preaching in a school-house, 
 and, being anxious to learn more about the words of the 
 Great Spirit, he turned in, and took his seat near the door. 
 He listened ; but, instead of hearing about the good old 
 Bible, the preacher was extolling another book he called 
 the Mormon Bible, which he said was much better and 
 plainer than the old one. He then entered into an explana 
 tion as to its origin, telling how Joe Smith had dug it up out 
 of the ground, and was inspired to translate it. When the 
 preacher had finished his discourse, he gave permission for 
 any of the congregation to say what they thought of the 
 things they had heard. All sat still, and, as no white man 
 was found to speak for the good old Bible, the Indian at 
 length rose up and said, " May Indian speak ?" The Mor 
 mon preacher replied, "Yes, Indian may speak." The Indian 
 then said, "A great many winters ago, the Great Spirit 
 gave his good book Bible to the white man, over the great 
 waters. He took it, and read it, and it make his heart 
 all over very glad. By-and-bye, white man come over to 
 this country, and brought the good book with him. He 
 gave it to poor Indian. He hear it, and understand it, and 
 it make his heart very glad too. But when the Great 
 Spirit gave his good book to white man, the evil spirit 
 
THE BIBLE AND THE INDIANS. 
 
 Muhje-munedoo try to make one too, and he try to make it 
 
 j like the one the Good Spirit made, but he could not; and 
 
 1 then he got so ashamed of it, he go into the woods, dig a 
 
 I hole in the ground, and then he hide his book. After 
 
 ! lying there many winters, Joe Smith go and dig it up. 
 
 This is the book this preacher has been talking about. I 
 
 hold fast on the good old Bible, which has made my heart 
 
 so happy. I have nothing to do with the devil's book." 
 
 CAPTAIN JOHN AND HIS BIBLE. 
 
 Captain John, or Wageezhegome, was one of the most 
 
 : intelligent chiefs of the Credit tribe. In his early days he 
 
 went for a short time to school, and learnt to read a little 
 
 i in English ; but afterwards, mingling in Indian life, he 
 
 1 soon forgot all he had learnt at school. Some time before 
 
 I his conversion Mrs. Small, of Toronto, made him a present 
 
 of a Bible, which he kept for her sake. Soon after the 
 
 work of God commenced on the Grand River, Captain 
 
 John went up there, where he was made a partaker of the 
 
 grace of God. He no sooner found the Lord than he 
 
 began to learn to read the Bible the lady had given him, 
 
 -and by perseverance was soon able to understand its 
 
 contents, so as to become a teacher of righteousness to his 
 
 people. He made one or two visits to the Credit at his 
 
 own expense, for the express purpose of inviting his people 
 
 up to the Grand River, to hear for themselves the wonderful 
 
 things of God ; and I am happy to state that his labours 
 
 were not in vain. After adorning the Gospel of our 
 
 Saviour a few years, he died, praising God, and exhorting 
 
 his people to cleave to Him with all their hearts. 
 
 In John Sunday we have a remarkable instance of the 
 capability of an Indian to receive instruction. John was 
 
200 INDIAN CAPACITY. 
 
 about thirty years old when he was converted from the 
 depths of Paganism to the knowledge of the true God. In 
 a letter lately received from him he writes : " It took me 
 only half an hour to learn the alphabet, and it was not 
 many months after I began to read a little. The first word 
 that I spelled was b, a, g, bag, and by-and-bye I knew the 
 word G, o, d, and I thought I learned a great thing then, 
 and at last I began to read, but when I began to write it 
 was very difficult to me. When I try to make a straight 
 mark I make a mink,* and after a while I began to write. ' r 
 The late Bishop Hedding mentions the following fact as 
 coming under his own observation when on a visit to the 
 River Credit Mission, C.W., in 1827 : " I saw among 
 these nations an Indian, named John Crane, who could 
 read quite well, especially in the New Testament. He 
 said, and others confirmed it, that he did not know his 
 letters. I found, on inquiry, that he had been so anxious 
 to learn to read that he carried a New Testament with him 
 constantly, and asked every boy or girl he met with what 
 was the name of any particular word he would point out. 
 Thus he learned the word by its shape, just as a child 
 learns the name of a chair, a spoon, or a hat, before it 
 learns its letters." 
 
 Extract of a Letter to PETER JONES, from an Indian Youth 
 
 desiring more instruction. 
 
 " I am wishing to come to your school, Muncey Town, 
 if possible. I have been to school here, Wesleyan Semi 
 nary, Albion, but my time will be out next spring. My 
 people are very poor, and have not the means to assist 
 me. I belong to the Chippewa tribe. Half of us are in 
 
 * Mink was the toodaim, or tribe, to which he belonged, the representation 
 of which he made as a signature. 
 
EAGERNESS FOR INSTRUCTION. 201 
 
 Canada, and the remainder, to whom I belong, are in 
 Michigan. I wish to know if you could assist me to come 
 to school, as it would enable me to instruct our ignorant 
 brethren. I wish to have a little more instruction in the 
 English language. I know you can assist me anywhere to 
 go in your schools. I would endeavour to make it a lasting 
 benefit to our poor people, by teaching them the way of 
 life. Please send an answer. 
 
 " Yours truly, 
 
 " JOSEPH RTJCKY, 
 
 " Alias O-SHE-NAH-WA-GE-SHIEK.' r 
 
 " January 8th, 1852. 
 " To Rev. PETER JONES." 
 
 Extract of a Letter from the Rev. MATTHEW RICHEY, M.A., 
 
 dated March 20th, 1845. 
 "Our missionary meeting at Hamilton took place on 
 Wednesday evening, the 29th. John Sunday was particu 
 larly happy in his address at this meeting, and, towards the 
 close, thrilled and astonished all present by the ingenuity 
 and power of his appeals. I wish I were able to present 
 you with a correct report of his entire speech. Connecting 
 with the perusal of it your vivid recollection of his mental 
 idiosyncrasy, never so fully developed as when he becomes 
 animated on a missionary platform, I am sure you would 
 be delighted above measure. His closing words I can give 
 you with substantial I think I may say, with verbal 
 accuracy ; and they are too good to be suppressed. ' There 
 is a gentleman/ said Shawandais, ' There is a gentleman, 
 I suppose, now in this house ; he is a very fine gentleman, 
 but he is very modest. He does not like to show himself. 
 I do not know how long it is now since I saw him, he 
 comes out so little. I very much afraid he sleeps a great 
 
202 INDIAN CAPACITY. 
 
 deal of his time, when he ought to be going about doing 
 good. His name is Mr. Gold. Mr. Gold, are you here 
 to-night ? or are you sleeping in your iron chest ? Come 
 out, Mr. Gold ! Come out, and help us to do this great 
 work, to preach the gospel to every creature ! Ah, Mr. 
 'Gold, you ought to be ashamed of yourself, to sleep so 
 much in your iron chest ! Look at your white brother, 
 Mr. Silver. He does a great deal of good in the world 
 while you are sleeping. Come out, Mr. Gold ! Look, too, 
 at your little brown brother, Master Copper. He everywhere! 
 Your little brother running about all the time, doing all he 
 can. Why don't you come ? Come out, Mr. Gold ! Well, 
 if you worit come out, and give us yourself, send us your 
 shirt, that is, a Bank Note.' " 
 
 At a meeting of the Canada Conference Missionary 
 Society, at which Bishop Hedding was present, one of the 
 speakers narratedthe following incidents, with a viewto show 
 the eagerness with which the natives receive instruction: 
 
 " An Indian chief, residing in the neighbourhood of 
 Lake Simcoe, came to solicit missionary aid. After unfold 
 ing their needy state, he observed that they did not wish the 
 labours of the missionary for nothing. They would hunt 
 deer, beaver, &c., and each one would lay aside some skins, 
 and appropriate the avails of them to the support of the 
 mission. As a demonstration of this generous disposition, 
 and of their ardent desire to have their children instructed, 
 the women stripped themselves of their nose and ear 
 jewels, brooches, and breastplates, which had been given 
 them by Government, and sent them to the missionary to 
 purchase books for the school ; and these were exhibited 
 on the occasion, as an evidence of their devotion to this 
 sacred cause." 
 
TALENT FOR MUSIC. 203 
 
 We give only another proof of their general mental 
 
 j capacity, in their talent for music in particular. A book of 
 
 1 Indian melodies, by Thomas Commuck, a Narragansett 
 
 Indian, was published in New York, in 1845. The tunes 
 
 in this little book are named after noted Indian chiefs, 
 
 Indian names of places, &c., &c. The author remarks: 
 
 " This has been done as a tribute of respect to the memory 
 
 of some tribes who are now nearly, if not quite, extinct ; 
 
 also as a mark of courtesy to some with whom he is 
 
 acquainted." The book contains 120 new tunes. 
 
 The Rev. G. Cole, who is regarded as naturally and 
 
 I scientifically a good judge, thus speaks of it : " In the 
 
 first strain of the first tune there is something worthy of 
 
 i Handel, and in the whole there is something equal to any- 
 
 | thing we ever saw in the productions of Haydn. In the 
 
 i next, there is something strikingly original. The third, as 
 
 sweet as the gentle flowings of Kedron. The fourth, rather 
 
 tame, but suited to a solemn train of thought. The fifth is 
 
 bold, rich, and joyous. The sixth is in the style of Leach's 
 
 'Watchman, S.M./ but greatly superior. The hearer, 
 
 when he hears a good tune, thinks that he could make as 
 
 good an one himself. We have tried this principle with 
 
 regard to the tunes before us several times, and in every 
 
 case our auditor has shown, by unequivocal signs, that he 
 
 felt as if he could do the like himself, if he only had the 
 
 ability." 
 
 SPECIMENS OF INDIAN ELOQUENCE, WIT, AND SHREWDNESS. 
 
 At the negotiation for peace, in 1774, after the Battle of 
 the Kanhawa, the great " Mingo chief," Logan, refused to 
 appear at the council. He was in favour of peace, but his 
 proud spirit scorned to ask for it ; and he remained in his 
 cabin, brooding in melancholy silence over his own wrongs. 
 
204 INDIAN CAPACITY. 
 
 Of so much importance was his name considered by Lord 
 Dunmore, that a special messenger was despatched to ascer 
 tain whether he would accede to the articles of peace. This 
 conference took place in a solitary wood, and, at its close, 
 he charged him with the celebrated speech to Lord Dun- 
 more, which has become familiar wherever the English 
 language is spoken.* 
 
 " I appeal to any white man to say if he ever entered 
 Logan's cabin hungry, and he gave him not meat ; if ever 
 he came cold and naked, and he clothed him not. During 
 the course of the last long and bloody war Logan remained 
 idle in his cabin, an advocate for peace. Such was my love 
 for the whites,that my countrymen pointed, as they passed, 
 and said, ' Logan is the friend of the white man/ I had 
 even thought to have lived with you, but for the injuries of 
 one man. Colonel Cresass, the last spring, in cold blood 
 and unprovoked, murdered all the relations of Logan, not 
 even sparing my women and children. There runs not a 
 drop of my blood in the veins of any living creature. This 
 called on me for vengeance. I have sought it ; I have 
 killed many ; I have fully glutted my vengeance. For my 
 country, I rejoice at the beams of peace ; but do not 
 harbour the thought that mine is the joy of fear. Logan 
 never felt fear. He will not turn on his heel to save his 
 life. Who is there to mourn for Logan ? Not one !" 
 
 WIT AND SHEEWDNESS. 
 
 It is related that two chiefs came from the far West to 
 the city of Washington, on business with the government. 
 While they were there, a gentleman invited them to dinner. 
 They went, and being seated for the first time at a white 
 man's table, they began to eat such things as were set before 
 
 * Life of Brant. 
 
WIT AND SHREWDNESS. 205 
 
 them, and to help themselves to such as were within their 
 reach. One of them seeing some yellow-looking stuff 
 (mustard,) took a spoonful, swallowing the whole. Tears 
 soon ran down his cheeks. His brother chief, seeing him 
 weep, said, " Oh ! my brother, why do you weep ?" The 
 other replied, " I am thinking about my son who was 
 killed in such a battle !" Presently the other chief took 
 a spoonful of the same stuff, which caused his eyes to weep 
 as did his brother's ; who in return asked him, " Why do 
 you cry ?" Upon which he replied, " Oh ! I weep to think 
 you were not killed when your son was." 
 
 Once the Rev. W. Case took John Sunday with him to 
 visit the United States, for the purpose of raising funds for 
 the Canadian Missions. John one day received an invitation 
 to dine with a minister. At table this good man was talking 
 to John about religion, feeling truly thankful to see a con 
 verted Indian. Among other eatables before him was a 
 dish of finely-scraped horseradish : John, not knowing 
 what it was, and supposing it might be something very 
 sweet, took a spoonful of it into his mouth ; presently tears 
 came into his eyes; the minister observing them, and 
 supposing John was weeping for joy at what was the topic 
 of discourse, began to shout, " Glory ! glory ! glory !" John, 
 as soon as he could, raised his hand, and pointing to the 
 dish of horse-radish, said, " O, it is that, it is that !" 
 
 From this anecdote we may see that tears are not always 
 to be depended upon ; and also the difference between a 
 pagan and a Christian Indian's veracity. 
 
 A hunting Indian one day called at a farm-house for 
 some food. The good woman of the house began asking 
 him all sorts of questions. At length she pointed to a 
 
206 INDIAN CAPACITY. 
 
 shaking aspen tree, and asked the Indian, " What do you 
 call that?" He replied, "Me call it woman's tongue." 
 "Why do you call it woman's tongue?" was the next 
 question. The Indian then said, " You see those leaves 
 always shaking, never stand still; so me call it woman's 
 tongue." 
 
 An Indian and a white man agreed to hunt in partner 
 ship. At the end of three days they were to divide equally 
 what they had killed. The white man killed a buzzard, 
 and the Indian a turkey. The white man then said, " It 
 would be a pity to cut the birds in two, therefore you may 
 take the buzzard and I will take the turkey ; or else I will 
 take the turkey and you may take the buzzard." The 
 Indian replied, "You say white man take turkey twice, you 
 no say Indian take turkey once." 
 
 In J. Long's travels the following story is related : " An 
 old American savage, being at an inn at New York, met 
 with a gentleman who gave him some liquor, and, being 
 rather lively, boasted he could read and write English. 
 The gentleman willing to indulge him in displaying his 
 knowledge, begged leave to propose a question, to which 
 the old man consented. He was then asked who was the 
 first circumcised ? the Indian immediately replied, i Father 
 Abraham' and directly asked the gentleman who was the 
 first Quaker ? He said it was very uncertain, that people 
 differed in their sentiments exceedingly. The Indian 
 perceiving the gentleman unable to solve the question, 
 put his fingers into his mouth, to express his surprise, and 
 looking steadfastly, told him that Mordecai was the first 
 Quaker, for he would not pull oif his hat to Haman." 
 
CHAPTER XVIII. 
 
 OPINION OF THE INDIANS RESPECTING THE SOVEREIGN AND 
 PEOPLE OF GREAT BRITAIN. 
 
 Patriotism Ee-interment of Captain Brant Enjoy no Political Rights 
 Considered by the Colonial Government as Children Opinion as to their 
 capability to use their rights as British Subjects Opinions of the 
 Americans ; of the Negroes Letter from an Indian in Paris P. Jones's 
 impression of England and English customs on his first visit. 
 
 THE ideas entertained by the Indians generally of the 
 King of England, with regard to his power, riches, and 
 knowledge, are most extravagant. They imagine his power 
 to be absolute, and his authority unlimited ; that his word 
 is law, to which all his subjects bow with implicit obedi 
 ence ; that his wigwam is the largest in the world, and 
 decorated with the most gorgeous trappings ; that he sits 
 upon his throne, clothed in robes of many colours, sur 
 rounded by his officers of state ; and that heralds are 
 always in attendance, to proclaim his mandates to the 
 people from day to day. 
 
 They also consider that his riches and benevolence are 
 unbounded, the whole resources of the kingdom being at his 
 command, a portion of which he grants to those of his sub 
 jects who are needy. With regard to his wisdom, they 
 conceive that he knows everything that is going on in the 
 world ; that even the speech or talk of an Indian chief 
 delivered to a Superintendent of Indian Affairs in the wilds 
 of Canada is made known to him. 
 
 On the eve of my visiting England in the year 1831, 
 
208 OPINION OF THE ENGLISH. 
 
 Ohief Yellowhead of Lake Simcoe came to me, and said, " I 
 shake hands with our Great Father over the great waters ; 
 when you see him tell him my name ; he will know who I am, 
 as he has often heard of me through our fathers the 
 governors and Indian agents, who have sent my messages to 
 him. Tell him I am still alive." This chief delivered his 
 talk with the utmost gravity and sincerity, and with the 
 fullest assurance that the king knew all about the great 
 chief Yellowhead. In short, the simple-minded Indians 
 believe that the whole management of public affairs devolves 
 upon the Sovereign, and that everything is done under his 
 supervision and with his cognizance. 
 
 They designate a king Ningeche Noosenon, that is, " Our 
 Great Father;" and a Queen Ningahnon, "Our Great 
 Mother." A noted chief at Walpool Island, on the river St. 
 Clair, by the name of Pashegeezhegwashkum, the meaning of 
 which is "he who makes footsteps in the sky," once 
 delivered a speech to me in which he had occasion to men 
 tion the king of England and the President of the United 
 States. The former he styled " Our Great Father," and 
 the latter " Our Step-father." This was the first time I had 
 ever heard the Great Chief of the Keche MooJcomon, or Big 
 Knives, called Step-father. This chief had formerly resided 
 in the United States ; but, having stepped over the boundary 
 line, he transferred the " great" to the King of England, and 
 left only his " step" on his former father. 
 
 It has been well said by a certain writer,* that the 
 attachment of the red men of the forest to the British 
 Government and people borders on veneration: there 
 are none in their estimation equal to them for wisdom, 
 power, and benevolence. They have the highest opinion of 
 the prowess of the British soldiery, whom they designate 
 Maskokonahyad, or red coats. 
 
 * Sir F. B. Head. 
 


 
THEIR LOYALTY. 209 
 
 In the American Revolution, the greater portion of the 
 famous Six Nations of Indians, with other tribes, took up the 
 tomahawk in behalf of Great Britain ; and by so doing lost 
 j their beautiful and rich country on the Mohawk River. 
 (During the war of 1812 between England and America, all 
 I the Indians in Canada, and many of the western tribes, 
 [rallied round the British standard; and it is generally 
 [believed, that had it not been for their efficient and timely 
 j aid, Canada would have been wrested from the crown of 
 [Great Britain. It is also well known that during the late 
 j rebellion in Canada, the Indians were not slow in assisting 
 I to suppress the insurrection. In these wars many of our 
 ! fathers fell and mingled their blood with the brave sons of 
 Britain, whose bones now lie side by side. 
 
 I mention these facts to shew the devotion of the Indian 
 tribes to the Sovereign of Great Britain. As a further 
 [manifestation of their patriotic feelings it may be interesting 
 \ to mention the noble manner in which they came forward 
 and subscribed to the rebuilding of General Brock's Monu 
 ment, after it had been destroyed by some unprincipled 
 wretch. The following speeches, selected from many that 
 accompanied the donations of the chiefs, will show their 
 loyalty as British subjects.* 
 
 Another illustration of the devotion of the Indians to the 
 British Government, is furnished by the account of the 
 re-interment of Brant, taken from the Brantford Herald of 
 November 27th, 1850 :- 
 
 "On Monday last the remains of Thayendenegea, which 
 had been previously exhumed, were placed in the tomb at 
 the Mohawk that had recently been prepared for their 
 reception. This was done with no small degree of 
 pageantry. The vast multitude of people who had as- 
 
 * See Appendix N. 
 
 P 
 
210 OPINION OF THE ENGLISH. 
 
 sembled from different quarters, went in procession from 
 the town of Brantford to the Mohawk village 
 
 " Addresses were delivered by the Rev. A. Nelles, Rev. 
 P. Jones, Sir A. McNab, D. Thorbnrn, Esq., and others ; 
 among whom was an American gentleman whose father 
 had, many years ago, been most generously treated by 
 Brant. After the speaking was concluded, the interment 
 took place, when three volleys were fired over the grave of 
 the brave and faithful Indian soldier, Captain Joseph 
 Brant." ... * f. 
 
 The following speech, delivered on the occasion by 
 Kahkewaquonaby (the Rev. Peter Jones), and published 
 at the time by request, is here subjoined : 
 
 An Address delivered on the occasion of the re-interment of 
 the celebrated CAPTAIN JOSEPH BRANT, by KAHKEWA 
 QUONABY (Rev'. PETER JONES), Chief and Missionary. 
 
 "My CHRISTIAN FRIENDS. In offering a few remarks on 
 the occasion for which we are this day assembled, I may 
 be allowed, in the first place, to express my own personal 
 interest in the history of him whose bones we are now 
 about to re-commit to their resting-place. This deep 
 interest arises from the fact that my late father, Augustus 
 Jones, and Joseph Brant, maintained the closest friendship 
 to the day of Brant's death. By mutual consent, Brant 
 settled at the northern extremity of the Burlington Bay 
 beach, now called Wellington Square, and my father at the 
 southern extremity, now called Stony Creek the beautiful 
 smooth beach forming a delightful natural sand-road, over 
 which they travelled backwards and forwards in visiting 
 and sharing each other's hospitality. At the birth of my 
 late brother, John Jones, Brant, from his deep attachment 
 to my father, gave his own Indian name, ' Thayendenagea/ 
 
CAPTAIN BRANT. 211 
 
 by which name he was always known among the Indians. 
 This second Thayendenagea afterwards became the husband 
 of one of Brant's grandaughters, whose name was Chris 
 tiana Brant, daughter of the late Jacob Brant. I would 
 also state, that on the arrival of Captain Brant and his 
 people in Canada, after the loss of their territory in the 
 United States, they applied to my own people, the Messis- 
 saugas or Chippeways of the river Credit (of whom I am 
 one of their chiefs) to purchase a portion of their lands. 
 Our people replied in council : 
 
 " ( Brethren The whole country is before you, choose 
 you a tract for yourselves, and there build your wigwams 
 and plant your corn.' 
 
 " The Six Nations then selected this splendid Grand River 
 tract, which they said was very much like the country on 
 the Mohawk river in the State of New York, which they 
 had lost. They offered pay to our nation, but the Chip 
 peways would not take any. From this time Captain Brant 
 and his people became much attached to the Credit Indians, 
 to whom they have lately manifested their good will in a 
 noble manner. The Credit Indians, at their old reserve, 
 being crowded on every side by the whites, resolved to 
 emigrate ; and whilst they were in search of a suitable 
 location, the Six Nations, in remembrance of the former 
 kind and generous reception they had received from the 
 original owners of this fine tract of country, sent a message 
 to the Credit Indians, inviting them to come and share 
 their reserve, and nobly made a free grant of a large tract 
 of land in Tuscarora, where the Credit Indians are now 
 settled. I may also be allowed to say that I feel myself 
 connected with Brant's people, as I was adopted into their 
 nation, and received the name of Sagondensta ; so that I 
 may be proud of the honour you are paying to the departed 
 
212 OPINION OF THE ENGLISH. 
 
 warrior and his mourning and lonely people. In regard 
 to the attachment of Joseph Brant to the British nation, 
 and his numerous exploits during the Revolutionary war, I 
 feel incompetent to do justice, and must leave this to 
 others. I would only say, that from all I can learn, his 
 adherence to Great Britain was strong and sincere ; and in 
 consequence of that attachment the Six Nations lost their 
 extensive fertile country, now the garden of the State of 
 New York. No one can dispute his bravery. In Indian 
 language it may be said of him as was said of the lamented 
 General Brock : ' His eye was like the eagle's his 
 motions like arrows from the bow his enemies fell before 
 him as the trees before the blast of the Great Spirit.' The 
 shout of victory echoed from tribe to tribe. The tomahawk 
 was then buried and peace proclaimed. The loyalty of 
 Brant's people, the same spirit of devotion to the Crown 
 of England, has been deeply infused into the veins of the 
 Six Nations, who, during the last war, flew, with other 
 Indian nations, to the help of the British ; and I have 
 heard it stated by good judges, that had it not been for the 
 help of the Indians, Canada would have been wrested from 
 Great Britain. At a general council held at the river 
 Credit a few years since, the chiefs of the Six Nations 
 informed their Chippeway brethren that they had always 
 been strongly attached to the British Government, and 
 that if that attachment was ever lessened it would not be 
 their fault, but that of the Government in not keeping faith 
 with them. I will now make a few remarks in regard to 
 the religious sentiments of Joseph Brant ; he was, I am 
 informed, a thorough-going Churchman, and entertained 
 high respect for the missionaries and the word of God. 
 He assisted in the translation of the Gospel of St. Mark into 
 Mohawk, and other portions of the Holy Scriptures, as 
 

CAPTAIN BKANT. 
 
 well as the book of Common Prayer, which were printed 
 and distributed amongst the Christian portion of the Six 
 Nations, and I have every reason to believe were pro 
 ductive of much good. If I am rightly informed, Brant 
 was the principal means of the erection of this church, now 
 the oldest in Canada, and procured the bell which has so 
 often summoned the people of God together to worship in 
 his holy courts ; and has tolled for hundreds of those whose 
 bones now lie in that sacred yard. I am informed that it 
 tolled, when Brant died, twenty-four hours. I have been 
 informed, by one of his people, that after the Six Nations 
 had settled on this river, the Indians had a great feast, and 
 through the influence of the pagans, the Mohawks were 
 induced to assist in making and setting up a large idol at 
 the eastern entrance of the Mohawk Castle. Captain 
 Brant was absent when this took place, and on again 
 visiting the Grand River, and seeing this image (like 
 Moses, when he came down from the Mount and saw the 
 golden calf), his anger was kindled, and he immediately 
 ordered the idol to be cut down and destroyed. This 
 speaks loudly for the Christianity of Captain Brant, as it is 
 quite evident that he was jealous for the honour of Almighty 
 God, who, blessed be his name, is no respecter of persons, 
 but in every nation he that worketh righteousness is ac 
 cepted of him. I am happy to learn that our white friends 
 have it in their hearts to erect a monument to the memory 
 of the Indian brave, that succeeding generations may see 
 and know the hero after whom the town of Brantford is 
 named. This is all I have to say/' 
 
214 OPINION OF THE ENGLISH. 
 
 The following correspondence is a demonstration of 
 patriotic and sympathetic feeling which does credit to 
 their enlightened Christianity : 
 
 Indian Subscription to the Patriotic Fund, and the reply of 
 Her Majesty's Government. 
 
 The Messissauga Indians of the New' Credit Settlement 
 in Tuscarora, in full council, made a grant of 25 currency, to 
 the Patriotic Fund, and forwarded the following requisition 
 and letter, through D. Thorburn, Esq., S.I. A., to his 
 Excellency Sir Edmund Head : 
 
 " NEW CREDIT, July 1th, 1855. 
 "25. 
 
 " Required by our tribe, the sum of twenty-five pounds, 
 currency, to be placed in the hands of our Great Father, 
 Sir Edmund Head, as a subscription from our tribe to the 
 Patriotic Fund in England, and the amount to be charged 
 to our annuity of lands ceded to the Crown. 
 
 (Signed) " JOSEPH SAWYER, 1 . 
 
 " PETER JONES, / 
 " Witness : JAMES TOHECOE." 
 
 " BRANTFORD, July 16th, 1856. 
 " DEAR SIR, 
 
 " I have much pleasure in transmitting to you the 
 enclosed requisition for 25 currency, from the Messissauga 
 Indians of the New Credit Settlement, being the amount 
 of their subscription towards the Patriotic Fund in Eng 
 land, and which is designed as an expression of their deep 
 sympathy for the poor widows and orphans of the brave 
 warriors of the allied armies who have fallen in the field of 
 battle. 
 
CONTRIBUTIONS TO THE PATRIOTIC FUND. 215 
 
 " I am sure it will rejoice your heart to know that your 
 Red Indian children not only feel a great pleasure in 
 offering their mite to the cause of humanity, but that, to 
 my certain knowledge, they accompany their gift with 
 their sincere and earnest prayers to Almighty God, that 
 success may attend the armies of the allies, and speedily 
 procure that honourable peace which may conduce to the 
 prosperity and happiness of all nations, and thus cause the 
 cries of the widow and orphan to be heard no more in the 
 land. May God grant it. 
 
 " I have the honour to be, 
 
 " Dear Sir, 
 " Your obedient servant, 
 
 " PETER JONES, Chief." 
 " To D. THORBURN, Esq., 
 
 " Supt. Indian Affairs, $c., Cayuga" 
 
 Sept. 22nd, 1855. 
 
216 OPINION OF THE ENGLISH. 
 
 (COPY :) 
 
 " DOWNING STREET, Aug. 19A, 1855. 
 " SIR, 
 
 " I have to acknowledge your despatch (93) of the 
 26th ult., enclosing a bill of exchange for twenty pounds 
 three shillings and sevenpence sterling, being the amount 
 of subscription by the Messissauga Indians to the Patriotic 
 Fund. 
 
 I request you will convey to the chief and Indians the 
 thanks of Her Majesty's Government for this contribution, 
 and the sense entertained by Her Majesty for the sympathy 
 expressed on behalf of the widows and orphans of the 
 allied armies engaged in the present contest. 
 
 " I have, &c., 
 
 (Signed) " W. MOLESWORTH." 
 
 " To Gov. Sir EDMUND HEAD, Bart. 11 
 
 When the French first came to Canada, the Indians 
 entered into an alliance with them ; but no sooner was 
 Canada conquered by the English, than all the Indians 
 threw off their allegiance to the French, and gladly entered 
 into a treaty with the British Government. This treaty, 
 down to the present day, has not been violated. The old 
 chiefs often mention these treaties in their councils, using 
 at the same time a striking metaphor, in which is apparent 
 their superior attachment to the English. They say that 
 when the French came, they bound their hands together 
 with an iron chain ; but that when the English came, they 
 broke asunder that chain, which had already become rusty, 
 and then their great Father, the King of England, bound 
 their hands together with a silver chain, which he promised 
 should never rust and never be broken. 
 
THEIR TREATMENT BY THE GOVERNMENT. 217 
 
 The treaty then made with the Indians placed them as 
 allies with the British nation, and not subjects ; and they 
 were so considered until the influx of emigration completely 
 outnumbered the aborigines. From that time the Colo 
 nial Government assumed a parental authority over them, 
 treating them in every respect as children. No one will 
 deny that the Indians have been more kindly treated by 
 the British Government than by the American. The 
 former have always protected them from the impositions 
 of wicked white men ; but the latter, in too many instances, 
 have driven and chased the poor red man further and fur 
 ther to the west ; and if they had not of late years shown 
 more compassion towards him, he must soon have been 
 driven into the Pacific Ocean. 
 
 It was kind in the Government to act as guardians of 
 the poor defenceless Indians, and to protect them from the 
 frauds of unprincipled white men ; but, at the same time, 
 I think that some acts of the Colonial Government cannot 
 be considered as doing full justice to the natives. I now 
 refer to the manner in which some of the tribes have been 
 compelled to surrender their territories. 
 
 Indians at the present time enjoy no political rights or 
 advantages. They cannot vote at elections for members 
 of Parliament, nor sit as jurors, however qualified they 
 may be, simply because they have no title-deeds for their 
 lands. I feel confident that these things act as a powerful 
 check to their advancement in the arts of civilized life. I 
 have often heard them say that it is not much use for the 
 Indians to aim at the exalted privileges of their white 
 neighbours, as they will never be permitted to enjoy them. 
 I know of no legal impediment to their possessing such 
 rights ; the difficulty lies in the tenure by which they hold 
 their lands. It is my firm conviction that many of the 
 
OPINION OF THE ENGLISH. 
 
 . 
 
 Indians are sufficiently instructed in the knowledge 
 civil affairs to be able to use the rights of British subjects 
 as judiciously as many of their white neighbours. The 
 names of numbers might be inserted were it of any avail. 
 May the time soon come when my countrymen will be 
 able to walk side by side with their white neighbours, and!; 
 partake in all the blessings and privileges enjoyed by the ! 
 white subjects of her most gracious Majesty the Queen ! 
 
 THE INDIANS' OPINION OF THE AMERICANS. 
 
 The Canadian Indians, and those in the Western States, , 
 have a very poor opinion of the Americans. They call!' 
 them Keche Mookomon (the Big Knives), from their having 
 massacred, during the American war, many of the Indians 
 with cutlasses and dirks. They imagine that all the 
 Yankees hate the Indians, and would gladly exterminate 
 them from the earth ; they also consider them as rogues 
 and traitors. Entertaining such views, it is no wonder 
 that they look upon them with distrust. The following 
 anecdote will illustrate the fact : 
 
 An Indian Chief on the Grand River was applied to, i 
 separately, by two white men, for a certain piece of land. .1, 
 One was an old honest Canadian Dutch farmer, well f 
 known to the chief. The other was a Yankee stranger, , l - 
 who came with many extravagant promises of what he 
 would do for the Indian if he would only let him have the 
 land, far outbidding his competitor. The chief gravely 
 listened to these offers, and then coolly replied to the 
 Dutch farmer: " My friend, I have known you these many 
 years, and have never heard of your cheating an Indian, 
 or sending him away from your house hungry." Then, 
 pointing to the stranger, he said : " This man wants my 
 land ; his mouth is all sugar, and his words very sweet, but 
 
DISTRUST OF THE AMERICANS. 219 
 
 I do not know what is in his heart. I therefore turn away 
 I from his sweet words, and let you have my land." 
 
 THEIR OPINION OP THE NEGRO RACE. 
 
 They consider the Negroes were made inferior to other 
 races of the human family, and deeply commiserate their 
 unhappy state in being bound with the iron band of slavery. 
 ! They imagine that the Indian comes next to the Negro in 
 \ the endurance of wrongs inflicted by the white man ; and 
 with this idea they call them " our fellow-suffering bre 
 thren." With many of the tribes there is a great aversion 
 to intermarriages with the Africans. The Indians boast of 
 their freedom, and say they would sooner die than be 
 treated as beasts of burden ! " 
 
 The following extract from a letter to the Author, from 
 an Indian visiting Paris, will show their opinion of the 
 French people: 
 
 " PARIS, Oct. 19tJi, 1854. 
 "Mr DEAR BROTHER, 
 
 ". . . . Last Saturday we saw the great chief 
 of France, and his great chief woman ; the great chief of 
 Belgium, and his great chief woman ; and some hundreds 
 of their people . . . These things we did for them : 
 We played the Indian ball-play, shot at marks with our 
 own bows and arrows, false scalping, war dance, paddled 
 one of our birch-bark canoes in a beautifully made river, 
 among swans, w r ild geese, and ducks. After the two great 
 chiefs and their great chief women had much talk with us, 
 they thanked us, got into their carriages covered with gold, 
 drawn by six beautiful horses, and drove to the wigwam of 
 the great chief of France. We followed them, and the great 
 
220 OPINION OP THE ENGLISH. 
 
 chief's servant, who wears a red coat, and much gold and 
 silver, and a hat in the shape of half-night-sun, took us 
 into one of the great rooms to dine. Everything on the 
 table was gold and silver; we had twelve clean plates. 
 Many came in while we were eating, and it was great 
 amusement to thenTall 
 
 " Paris is much handsomer than the city of London ; 
 very clean. 
 
 "The French people wear much hair about the mouth, 
 which makes them look bold and noble ; but our friend 
 Sasagon, who has no taste for beauty, says that it would 
 puzzle any one of our people to find where the French 
 man's mouth is ; and that a person having much hair 
 round his mouth makes him look like one of our Indian 
 dogs in North America 'when running away with a black 
 squirrel in his mouth. 
 
 " The French women carry big and heavy loads on their 
 backs, on what we call tetoomaugun, same as our women 
 do ; they do it because they are industrious. Here, again, 
 Sasagon says, i that the French women would make good 
 wives for the Ojebway hunters.' 
 
 "The French people are very gay in their dress, and 
 yet I think they are not so selfish and proud as most of the 
 English. 
 
 " There are no ragged people or beggars in Paris. We 
 have not seen a single person intoxicated since we have 
 been here. 
 
 " KEEKAUNIS, 
 
 " To KAHKEWAQUONABY, MAUNGWADAUS, 
 
 or RET. PETER JONES." or GEORGE HENRY. 
 
 The following is the opinion the Author formed of 
 England and its inhabitants on his first visit, in the year 
 
VISIT OF THE AUTHOR TO ENGLAND, 221 
 
 1831 (extracted from a letter to his brother, Mr. John 
 Jones, dated London, December 30th, 1831): 
 
 . . . . " I have thought you would be pleased to 
 hear my remarks, as an Indian traveller, on the customs 
 and manners of the English people, and therefore send you 
 the following, made from actual observation : 
 
 " The English, in general, are a noble, generous-minded 
 | people free to act and free to think; they very much 
 i pride themselves on their civil and religious privileges; in 
 i their learning, generosity, manufactures, and commerce ; 
 I and they think that no other nation is equal to them. 
 
 " I have found them very open and friendly, always ready 
 to relieve the wants of the poor and needy when properly 
 i brought before them. No nation, I think, can be more 
 fond of novelties than the English ; they will gaze upon a 
 foreigner as if he had just dropped down from the moon ; 
 and I have often been amused in seeing what a large num 
 ber of people a monkey riding upon a dog will collect, where 
 such things may be seen almost every day. When my 
 Indian name, Kalikewaquonaby, is announced to attend any 
 public meeting, so great is the curiosity, the place is sure 
 to be filled. They are truly industrious, and in general 
 very honest and upright. Their close attention to business 
 produces, I think, too much worldly-mindedness, and hence 
 they forget to think enough about their souls and their 
 God ; their motto seems to be 'Money, money ; get money, 
 get rich, and be a gentleman.' With this sentiment they 
 fly about in every direction, like a swarm of bees, in search 
 of the treasure which lies so near their hearts. These 
 remarks refer to the men of the world, and of such there 
 are not a few. 
 
 " The English are very fond of good living,^ and many 
 who live on roast beef, plum pudding, and turtle soup, get 
 
 
222 OPINION OF THE ENGLISH. 
 
 very fat, and round as a toad. They eat four times in a 
 day. Breakfast at eight or nine, which consists of coffee or 
 tea, bread and butter, and sometimes a little fried bacon, 
 fish, or eggs. Dinner at about two, P.M., when everything 
 that is good is spread before the eater ; which winds up 
 with fruit, nuts, and a few glasses of wine. Tea at six, 
 with bread and butter, toast, and sometimes sweet cake. 
 Supper about nine or ten, when the leavings of the dinner 
 again make their appearance, upon which John Bull makes 
 a hearty meal to go to bed upon at midnight. 
 
 " The fashion in dress varies so much, I am unable to 
 describe it. I will only say, that the ladies of fashion wear 
 very curious bonnets, which look something like a farmer's 
 scoop-shovel ; and when they walk in the tiptoe style they 
 put me in mind of the little snipes, that run along the 
 shores of the lakes in Canada. They also wear sleeves as 
 big as bushel bags, which make them appear as if they 
 had three bodies with one head. Yet, with all their big 
 bonnets and sleeves, the English ladies, I think, are the 
 best of women. A *<;>.*: ,* , 
 
 "P. JONES." 
 
CHAPTER XIX. 
 
 INDIAN ANECDOTES. 
 
 Illustrations of Faith. 
 
 THE late James Young, Indian, informed me that one* 
 Sunday morning, as he was on his way to the house of 
 God, he overtook Widow Waubanosay. Before he came 
 up to her he heard her talking, as if some one was with 
 her. When she heard his footsteps behind her, seeing it 
 was her class-leader, she said, " O my brother, I am only 
 talking with Jesus as I walk along, and he makes me very 
 happy in my heart." This, of a truth, is walking with 
 God. W. W. is one of our most holy women. God is 
 with her. 
 
 ANSWER TO THE PRAYER OF FAITH. 
 
 A teacher at Grape Island once requested the Indians to 
 pray for his unconverted brothers and sisters living in the 
 States. Upon his arrival home he found them all converted 
 to God. His mother met him and told him the good news, 
 saying that she could not account for their remarkable 
 conversions, as no special means had been employed. The 
 teacher then unfolded the mystery. 
 
 STRONG FAITH IN CHRISTIAN INDIANS. 
 
 The Rev. J. Messmore stated that when he was a mis 
 sionary on the Grand River, a chief, with a party of his 
 warriors, came to drive the Methodist Indians and their 
 preachers away from the settlement. The Christians were 
 
INDIAN ANECDOTES. 
 
 assembled at their place of worship when the party arrived. 
 They told their enemies that " Jesus Christ was stronger 
 than the children of the devil, and that God would take 
 care of them." They then joined in prayer ; after which, 
 one of the Indian speakers went out, and, mounting a log, 
 preached to them with such power that the chief and his 
 warriors were soon melted into tears. They then went 
 into the church and united with the Christians in worship 
 ping the true God. The next sabbath the chief was among 
 the penitents at the altar, crying to God for mercy : he 
 soon found peace, to the joy of his soul, and united himself 
 with the people of God, whom he had so recently sought 
 to persecute. 
 
 RESIGNATION UNDER AFFLICTION. 
 
 Thomas Magee, a pious Indian exhorter, was bereaved 
 of his children one after another. When his seventh child 
 was taken from him, after I had preached a funeral sermon, 
 he rose up in the congregation and said : " Brothers and 
 Sisters, I am now about to bury my seventh child ; I do 
 not murmur at what the great Spirit has done in taking 
 away my children ; I now feel that there are seven cords 
 reaching down from heaven to my heart, and that these 
 cords are pulling me up towards heaven, and not one shall 
 be broken until I reach to the end of them, and then I 
 shall meet my dear children again." 
 
 Polly Sunegoo is a pious, intelligent Indian woman. In 
 the early part of her religious life she passed through deep 
 afflictions, which she bore with Christian fortitude. Her 
 children died one after the other ; her husband was at this 
 time given to intemperance, which was a great trial to her; 
 her last promising son was drowned in the mill-race at the 
 
INDIAN ANECDOTES. 225 
 
 River Credit, and her only daughter lying apparently at 
 the point of death. In all these afflictions religion was 
 her only consolation, and she was often heard to sing, 
 
 " My company before is gone, 
 And I am left alone with Thee," &c. 
 
 PERSECUTION FOR CHRIST'S SAKE. 
 
 The Rev. J. Messmore informed me that when he was 
 labouring on the Grand River Mission, an Indian woman 
 being converted to God, her ungodly chief withheld from 
 her her blanket, and two dollars in cash, telling her that 
 she must either give up the Christian religion or lose her 
 presents, &c. She replied " By and bye the blanket will 
 be burnt up and the silver melt away; but the good religion 
 I have found will never leave me, it will comfort my heart 
 here, and carry me to heaven when I die." 
 
 John Caleb, an Indian youth at Muncey Town, when 
 about twelve years of age, was converted to the Christian 
 religion, and became very anxious to learn to read and 
 write. He was much opposed by his parents, who were 
 heathens, and threatened to take his gun and horse and 
 sell them for the fire-waters, if he did not give up going to 
 the meetings and school. John told his parents that he 
 thought more about serving the Great Spirit than he did 
 about his gun or his horse, and would therefore rather 
 lose all he possessed than give up his school and religious 
 meetings ; and more than this, he modestly told them he 
 would rather suffer death than disobey what the Great 
 Spirit had commanded him to do. John then prayed 
 earnestly for the conversion of his parents, and that good 
 Being who hears and answers the prayers of faith gave 
 
 Q 
 
2.26 INDIAN ANECDOTES. 
 
 Mm the desires of his heart in their sound conversion. 
 Let young persons never be discouraged ; God will surely 
 answer their prayers, if offered up in sincerity and faith. 
 
 FAITHFUL CONVERTS, AND THEIR DESIRE FOR INSTRUCTION. 
 
 Faithfulness of an Indian Woman at Hudson's Bay. The 
 late Re v.James Evans stated, at a missionary meeting, that he 
 met with an old Indian woman in the Hudson's Bay territory 
 who was converted at St. Marie seven years previous to his 
 meeting her. She informed him that for five years she had 
 been living among the pagans. The first three years of her 
 sojourn in that country she had year after year looked for 
 the arrival of a missionary, but no missionary came. She 
 then gave up all hopes of ever again hearing the words of 
 the Great Spirit, and resolved to serve him alone as well as 
 she could, and she kept her resolution in the midst of pagan 
 darkness and numerous temptations, until she had the joy 
 of seeing the face of a missionary. She expressed many 
 thanks for this great privilege, and stated she had been 
 brought to the knowledge of the Christian religion through 
 the labours of John Sunday, at the Sault St. Marie. 
 
 Saugeeng Indians ask for Spiritual Guns. Some of the 1 
 Saugeeng Indians came to me at the Credit, and said 
 " We have come to ask for guns to shoot our enemies, as 
 we are engaged in war." I asked them what they meant. 
 They replied, that they had come to ask for our translation 
 of the Holy Scriptures, which they called their spiritual 
 guns. 
 
 THE FLATHEAD INDIANS SEEKING FOR THE WHITE MAN ? S 
 RELIGION. 
 
 It was stated in the American paper that a deputation 
 of Elathead Indians had arrived at some western towns, 
 
INDIAN ANECDOTES. 227 
 
 enquiring after the white man's religion, saying that " some 
 of their Indian traders had informed them that the white man 
 had his religion written in a book, which told him all he 
 was commanded to do, and that they had come to ask for 
 a missionary to tell their people the words of that good 
 book." These poor Indians travelled between two and 
 three thousand miles on foot, seeking for a messenger of 
 peace to publish unto them the good tidings of salvation ! 
 
 When the work of conversion first commenced at the 
 Sault St. Marie by the preaching of John Sunday and 
 others, so great was the desire to hear the word of God, 
 that an Indian woman who was encamped on an island, 
 finding the canoe gone, took her two children, and, slinging 
 one on each shoulder, forded the river, which was about 
 three feet deep, and thus reached the meeting, which was 
 held on the mainland. 
 
 CHRISTIAN LIBERALITY. 
 
 George Killsnake's Missionary Ox. When I was stationed 
 at Muncey, George Killsnake drove a young ox to the 
 Mission House, and said that he had subscribed four dollars 
 to the Missionary Society and two dollars to the Bible 
 Society, and that he had brought the ox from Moravian 
 Town in order to sell it to get money to pay these debts, 
 but that he had found no market on the road. I gave him 
 his price for the beast; he was much delighted, and at 
 once paid his subscriptions. This Indian had driven his ox 
 upwards of thirty miles, 
 
 TRINKETS CONTRIBUTED BY NEW CONVERTS. 
 
 When the work of God commenced among our Indian 
 tribes, many of them had silver brooches, ear-bobs, arm- 
 
 Q 2 
 
228 INDIAN ANECDOTES. 
 
 bands, and nose-jewels, which they threw into the missionary 
 collections with great apparent pleasure. These contri 
 butions were sold to jewellers, and the proceeds applied in 
 helping on the blessed work. I have often known the poor 
 Indian women make baskets and brooms previous to a 
 missionary meeting, that by the sale of these things they 
 might have a little money in time for the collection. 
 
 INDIANS PREPARED TO RECEIVE THE GOSPEL BEFORE IT WAS 
 PREACHED TO THEM. 
 
 The Rev. A. Prindle informed me that the first Metho 
 dist missionaries sent to Canada were instructed to visit 
 and preach to the Indians ; but such was their want of faith, 
 that he and his companions laughed at the idea as a fruit 
 less effort. Their unbelief arose from the abject state in 
 which the Indians were at that time. 
 
 Soon after this the same minister states that when Dr. 
 Bangs was travelling in Canada, he conversed with some 
 Indians at Duffin's Creek on the subject of religion. The 
 chief burst into tears, and catching the preacher round the 
 neck, said, " I will be a Christian and you shall be my 
 minister." 
 
 P. WOMPEGOOSH AND HIS DEER-HUNTING. 
 
 P. Wompegoosh, an Indian residing in the township of 
 Waterloo, on the Grand River, came on a visit to the Credit 
 for the purpose of hearing the words of the Great Spirit. 
 Being much interested, he tarried longer than he expected. 
 On his return home, he found his family out of provisions 
 and very hungry. P. Wompegoosh rose up very early in 
 the morning in search of deer ; he travelled till the middle 
 of the afternoon without seeing a sign of one. He now 
 began to despair ; in this emergency he made known his 
 

 INDIAN ANECDOTES. 229 
 
 wants to the Christian's God, and began to call aloud on 
 him. To his first prayer he received no answer. He then 
 travelled on some distance, again praying aloud as before 
 that God would give him deer for his family. On rising 
 from his knees, he looked and saw three deer standing not 
 far from him; taking his rifle he shot one on the spot; 
 when he discovered he had killed it, he again fell upon his 
 knees and returned thanks to God. As he rose from his 
 thanksgiving behold he saw another standing within gun 
 shot; as soon as he could load, he shot the second, and again 
 gave thanks. After this he went in search of the third, 
 and soon killed him. He was thus provided with an 
 abundant supply for his family. Surely " God is a prayer- 
 hearing, and a prayer-answering God, a very present help 
 in time of trouble !" 
 
 OLD JEEKIB AND HIS OLD WIFE. 
 
 Among the Credit Indians there was a very tall, good- 
 natured old man, named Jeekib. He and his wife used to 
 get drunk together. On one occasion I saw the old woman 
 beating her husband on his head and back. The old man, 
 instead of resisting the blows, kept himself perfectly com 
 posed, saying, "Wawanee, wawanee ;" that is, "Thank 
 you, thank you." This enraged his wife the more, and 
 when she saw she could not hurt him, she sat down and 
 wept bitterly. 
 
 OBJECTIONS TO BECOMING CHRISTIANS. 
 
 Pashegezhegwashkum, a chief of the Beldom Indians 
 and a noted pow-wow, after listening to the preaching of 
 the white man, brought forward his objections to the 
 Christian religion by saying, " The white man makes the 
 fire-water, he drinks, and sells it to the Indians, he lies and 
 cheats the poor Indian. I have seen him go to his praying- 
 
230 INDIAN ANECDOTES. 
 
 house in Maiden, and as soon as he comes out I have seen 
 him go straight to the tavern, get drunk, quarrel, and 
 fight. Now the white man's religion is no better than 
 mine. I will hold fast to the religion of my forefathers, 
 and follow them to the far west." 
 
 Old widow Wahbuhnoosay accompanied a party of 
 Indians to Toronto, to sell baskets and brooms. They re 
 turned by the cars as far as Hamilton. The old woman 
 had never been in them before. She was observed to sit per 
 fectly quiet. When she got out, she threw herself down flat 
 on her face. The conductor told the Indians to find out 
 what was the matter with her ; when she replied, " I am 
 waiting for my soul to come." 
 
 AN INDIAN'S REPLY TO A CHALLENGE. 
 
 The Indian has more sense than the white man. The 
 duellist may possess some physical bravery, but he lacks the 
 moral courage of the Indian, who, when he was challenged, 
 replied, " I have two objections to this duel affair ; the one 
 is, lest I should hurt you, and the other is, lest you should 
 hurt me. I do not see any good that it would do me to 
 put a bullet through your body I could not make any use 
 of you when dead ; but I could of a rabbit or turkey. As 
 to myself, I think it more wise to avoid than to put myself 
 in the way of harm ; I am under apprehension that you 
 might hit me. That being the case, I think it advisable to 
 keep my distance. If you want to try your pistols, take 
 some object a tree, or anything about my size ; and if 
 you hit that, send me word, and I shall acknowledge, that 
 had I been there you might have hit me." 
 
 FIRST INTERVIEW BETWEEN A WHITE MAN AND INDIANS. 
 
 When the Dacatos first saw a white man they imme 
 diately took him prisoner. The white man shewed them a 
 
INDIAN ANECDOTES. 231 
 
 gun he had in his hand, and by signs told them that if he 
 should point it to them it would kill them. The Indians 
 appeared incredulous, and having placed one of their men 
 a short distance from him, requested him to try the power 
 of his gun. The white man declined. They then found a 
 dog, which the white man shot dead on the spot. As soon 
 as they heard the report of the gun, and saw its effects, 
 they ran off in great alarm. They then called the white 
 man Uhnemekee, that is, the Thunder God. 
 
 HONESTY OF AN INDIAN. 
 
 One day, an Indian solicited a little tobacco of a white 
 man, to fill his pipe. Having some loose in his pocket, the 
 white man gave him a handful. The next day the Indian 
 returned in search of the man who gave him the tobacco. 
 " I wish to see him/ 7 said the Indian. " Why so ?" in 
 quired some one. " Why, I find money with the tobacco. 77 
 " Well ! what of that ? Keep it ; it was given to you." 
 "Ah!" said the Indian, shaking his head, "I got good 
 man and bad man here/ 7 pointing to his breast. " Good 
 man say, Money not yours ; you must return it ; bad 
 man say, 7 Tis yours ; it was given to you. Good man 
 say, That not right ; tobacco yours, money not yours. 
 Bad man say, Never mind, nobody know it ; go buy 
 rum. Good man say, O, no; no such thing. So poor 
 Indian know not what to do. Me lie down to sleep, but 
 no sleep ; good man and bad man talk all night, and 
 trouble me. So, now me bring money back; now me 
 feel glad. 77 
 
 ANECDOTE OF AN INDIAN PREACHER. 
 
 While Mr. Kirkland was a missionary to the Oneidas, 
 being unwell, he was unable to preach on the afternoon of 
 a certain sabbath, and told good Peter, one of the head 
 
232 INDIAN ANECDOTES. 
 
 men of the Oneidas, that he must address the congrega 
 tion. Peter modestly and reluctantly consented. After a 
 few words of introduction, he began a discourse on the 
 character of the Saviour. " What, my brethren," said he, 
 " are the views which you form of the character of Jesus ? 
 You will answer, perhaps, that he was a man of singular 
 benevolence. You will tell me that he proved this to be 
 his character by the nature of the miracles which he 
 wrought. All these, you will say, were kind in the ex 
 treme. He created bread to feed thousands who were 
 ready to perish : He raised to life the son of a poor 
 woman who was a widow, and to whom his labours were 
 necessary for her support in old age. Are these, then, 
 your only views of the Saviour ? I tell you they are lame. 
 -When Jesus came into our world, he threw his blanket 
 around him, but the GOD was within." Dwiglit's Travels. 
 
 INDIAN LOYALTY, AND LATE AMERICAN BEIGANDS. 
 
 The following letter is from a native Indian, who has 
 been educated in the Methodist Mission schools, and is now 
 an interpreter and teacher at the River St. Clair Mission. 
 He is one of those whom Sir F. Head has said Christi 
 anity had " decimated," one of those whom it was recom 
 mended to send to the Manitoulin Island to " feed " upon 
 " fish " and " berries that grow in the interstices of the 
 rocks." The vein of pleasant wit which pervades this letter 
 renders it very amusing. It also shows that the operations 
 of the Methodist Missionary Society are not less favourable 
 to loyalty than they are to piety, sobriety, and industry. 
 We are glad to perceive from this letter that even in 
 Michigan, the Americans are now assisting to prevent 
 lawless incursions of mobs, which have collected on their 
 frontier, upon the Canadian territories. 
 
INDIAN ANECDOTES. 23$ 
 
 " ST. CLAIR MISSION, July 20th, 1838. 
 
 " DEAR SIR, I send these few lines for to say to you that 
 we have been troubled very much by the rebels ; so much 
 so that we are in fear we get as savage as our fathers were 
 in all the wars under the British flag. We have to be up 
 every night in watching them, and go to sleep in day-time 
 like bats and owls : we have to carry our guns and toma 
 hawks, war-clubs and scalping-knives, while our heads are 
 decorated with feathers, and faces painted. I am thinking 
 that if they will yet continue a little longer, we shall have 
 to dress ourselves in such a way that it will make them fall 
 like dead men on the ground just by seeing us, without the 
 war-whoops and yells. Though the Yankees are now assist 
 ing us in trying to keep them away from robbing some of 
 the stores on these frontiers, yet we are in fear that they 
 will yet continue to trouble us ; for they are just like the 
 artichokes on the American side, that the hogs cannot root 
 them all up, they will come up and grow in spite of all the 
 laws can do to prevent them. 
 
 " I am, Sir, 
 " Your very dear Indian friend, 
 
 " GEORGE^ HENRY. 
 
 To Rev. E. HYERSON, Toronto. 
 
 " P.S. The rebels did come over on our side a few weeks 
 ago, and robbed one store ; but a few of the savages drove 
 the unfortunate fellows over again, and chased them on the 
 other side too. " G. H." 
 
 Bishop Hedding relates the following incidents : 
 
 " When at Grape Island Mission I had a meeting to 
 
 allow them to ask any question they might desire. It was 
 
 astonishing and sometimes amusing to hear the questions 
 
 they proposed. A squaw said ' She heard her boy read in 
 
234 INDIAN ANECDOTES. 
 
 the Testament that a man and his wife were one ; now, 
 supposing that the squaw is converted and her husband is 
 a drunkard when they die will the Indian go to Heaven 
 with the squaw, or must she go to hell with her husband, 
 seeing they are one ?' Her husband was a drunkard. 
 
 " When addressing them I had for my interpreter a 
 large, stout, fine-looking Indian, who had been an old war 
 rior. They called him Captain Beaver. He appeared to 
 be solemnly engaged in religion, and deeply affected with 
 its great truths. Before his conversion he had been a great 
 sinner, he had killed one wife, and in a drunken frolic 
 threw a child out of doors into the mud, and stamped it 
 to death. When preaching to them on the intercession of 
 Christ, the w r hole congregation were greatly affected and 
 cried aloud, so that I was obliged to stop for some time 
 before they could hear me. Captain Beaver bowed himself 
 nearly double, and cried aloud, l Oh, oh !' I was told by 
 the missionary that this doctrine of the intercession of 
 Christ had probably not been taught them before, and it 
 was the discovery of it for the first time that so greatly 
 affected them. 
 
 "When visiting the Indians residing at the River Credit 
 one Monday morning, a converted Indian came to me and 
 said, ' Yesterday I crossed the River Credit in a canoe, and 
 the salmon were thick all around me ; and he no run away, 
 for he know Christian Indian would not catch salmon on 
 Sunday/ " 
 
CHAPTER XX. 
 
 PRESENT STATE AND FUTURE PROSPECTS OF THE NORTH 
 AMERICAN INDIANS. 
 
 THE concluding chapter of this volume was to have em 
 braced the following subjects : " The present state and 
 future prospects of the North American Indians." 
 
 As the author ceased from his labours before the com 
 mencement of this chapter, it is deemed sufficient to insert 
 his suggestions on the subject, expressing as they do his 
 unaltered opinions up to the day of his death. The queries, 
 as will be seen, are numerous, and embrace a wide field. 
 The answers of the author, having all the authority of a 
 life of labour and observation, cannot fail to interest. 
 
 Answers to the Queries proposed by the Commissioners ap 
 pointed to enquire into Indian Affairs in this province. 
 
 Query No. 1. How long have you had an acquaintance 
 with any body of Indians ? 
 
 Answer No. 1. Being an Indian on my mother's side, I 
 am well acquainted with the habits, customs, and manners 
 of the Chippeway nation of Indians to whom I belong. 
 The tribe or clan with whom I have been brought up is 
 called Messissauga, which signifies the eagle tribe, their 
 ensign or toodaim being that of the eagle. I also lived for 
 several years among the Mohawk Indians on the Grand 
 River, by whom I was adopted. Since my entering 
 upon the work of a missionary, I have traveUed very 
 extensively among all the Indian tribes in this country, 
 and am therefore well acquainted with their former 
 
236 FUTURE PROSPECTS. 
 
 and present state ; but, as I belong to the River Credil 
 Indians, I intend to confine my remarks principally 
 to them. 
 
 Query No. 2. What has been their improvement during 
 that time in their moral and religious character, and in 
 habits of industry ? 
 
 Answer No. 2. Previous to the year 1823, at which 
 time I was converted to Christianity, the Chippeway and 
 indeed all the tribes were in a most degraded state ; they 
 were pagans, idolaters, superstitious, drunken, filthy, and 
 indolent ; they wandered about from place, living in wig 
 wams, and subsisted by hunting and fishing. Since their 
 conversion, paganism, idolatry, and superstition, have been 
 removed, and the true God acknowledged and worshipped. 
 The Christians are sober, and comparatively clean and 
 industrious ; they have formed themselves into settlements, 
 where they have places of worship and schools, and culti 
 vate the earth. 
 
 Query No. 3. Do you find them improved in their 
 mode of agriculture to any extent, since you first became 
 acquainted with them ? 
 
 Answer No. 3. Many of them have made considerable 
 progress in farming, but not to the extent they would 
 have done if they had been settled on their own farm lots. 
 The Credit Indians live in a village, and some of them have 
 necessarily to go a mile or two to their farms, which has 
 been a great hindrance to their improvement. Before 
 their conversion very few of them raised even Indian corn, 
 but now many of them grow wheat, oats, peas, Indian 
 corn, potatoes, and other vegetables, several cut hay and 
 have small orchards. I find the Indians at Muncey Town 
 far behind their brethren at the Credit in agricultural 
 industry. 
 
FUTUKE PROSPECTS. 237 
 
 Query No. 4. What progress have they made in 
 Christianity ? 
 
 Answer No. 4. Considerable ; many of them can repeat 
 the Lord's prayer, the ten commandments, and the Apostle's 
 creed. They also understand the leading articles of our 
 holy religion. I have translated the Book of Genesis, the 
 gospels of Matthew and John, with other portions of Scrip 
 ture, which they have now in their possession. They have 
 made some proficiency in singing, are tolerably well 
 acquainted with the rules of sacred harmony, and have a 
 hymn-book translated into their own language, which is in 
 constant use. 
 
 Query No. 5. Since their conversion to Christianity are 
 their moral habits improved ? What effect has it had upon 
 their social habits ? 
 
 Answer No. 5. Christianity has done much to improve 
 their moral, social, and domestic habits. Previous to their 
 conversion the women were considered as mere slaves ; the 
 drudgery and hard work was done by them ; now the men 
 treat their wives as equals, bearing the heavy burdens 
 themselves, while the women attend to the children and 
 household concerns. 
 
 Query No. 6. Do they appear sensible of any improve 
 ment in their condition, and desirous of advancing ? 
 
 Answer No. 6. Very much so, and feel grateful to those 
 who instruct them. They are still desirous of advancing 
 in knowledge, seeing their white neighbours enjoy many 
 comforts and privileges which they do not possess. 
 
 Query No. 7. Are any of the Indians still heathens ? 
 What efforts have been made to convert them ? And what 
 obstacles have prevented their conversion ? 
 
 Answer No. 7. There are no heathens at the Credit, 
 AInwick, Rice Lake, Mud Lake, Snake Island, Balsom 
 
238 FUTURE PEOSPECTS. 
 
 Lake, narrows of Lake Simcoe, Cold Water, St. Clair, and 
 Moravian Town ; but there are a number at Muncey Town, 
 some at Sahgeeng, Big Bay, and the Grand River. I 
 believe all the Indians at Walpool Island are pagans.* 
 There are a few among the Oneidas settled on the Thames 
 at Muncey, and a number of Pattawatimees wandering 
 about in these western parts who are in a most deplorable 
 state of poverty and degradation. Eiforts have been made 
 to introduce Christianity to most of the pagans by mission 
 aries of various denominations, but principally by native 
 teachers. The obstacles to their conversion arise from 
 their strong partiality to the ways of their forefathers, and 
 their prejudices to the white man's religion. I am happy 
 to state that the Wesleyan Missionaries, aided by native 
 teachers, have never yet failed to introduce Christianity 
 among a body of Indians. 
 
 Query No. 8. What, in your opinion, is the best mode 
 of promoting their religious improvement ? 
 
 Answer No. 8. To combine manual labour with religious 
 instruction ; to educate some of the Indian youths with a 
 view to their becoming missionaries and school teachers, as 
 it is a well known fact that the good already effected has 
 been principally through the labours of native missionaries. | 
 
 Query No. 9. Do the children in the Indian schools \ 
 shew any aptitude in acquiring knowledge ? 
 
 Answer No. 9. Considering they are taught in a strange- 
 language, they show as much aptitude as white children. 
 
 Query No. 10. What, in your opinion, is the best mode 
 of promoting the moral, intellectual, and social improve 
 ment of the Indians ? 
 
 Answer No. 10. The establishment of well-regulated 
 schools of industry, and the congregating of the several 
 
 * This island is now tinder Christian instruction. 
 
FUTURE PROSPECTS. 239 
 
 scattered tribes into three or four settlements, which would 
 be a great saving of expense to the Government and to 
 missionary societies, at the same time it would afford 
 greater facilities for their instruction in everything calcu 
 lated to advance their general improvement. 
 
 Query No. 11. Can you offer any suggestions on the 
 expediency and best means of establishing schools of in 
 dustry for the Indian youth, and the best system of instruc 
 tion to be adopted in them ? 
 
 Answer No. 11. I would respectfully refer the com 
 missioners to my letter on this subject, addressed to them, 
 dated November 21st, 1842.* In addition to what is there 
 stated, I am happy to add that most of the Indian youths 
 who have been educated at the academies have become 
 respectable, and are now usefully employed in instructing 
 their countrymen. 
 
 Query No. 12. Do the Indians show any aptness for 
 mechanical arts ? And if so, to what arts ? 
 
 Answer No. 12. I know several Indians who have be 
 come pretty good mechanics with little or no instruction. 
 At the Credit Mission there are two or three carpenters 
 and a shoemaker. At Muncey we have one blacksmith, 
 and some carpenters and tailors. By a little more in 
 struction they would soon become good workmen in any 
 mechanical art. The only drawback which I have observed 
 is a want of steady application to their respective trades. 
 
 Query No. 13. Is the health of the Indians generally 
 good, or otherwise, as contrasted with the white population 
 in their neighbourhood ? 
 
 Answer No. 13. From observation I am led to conclude 
 that in general they are not as healthy as the white popula 
 tion. I apprehend this arises from their former mode of 
 
 * See Appendix 0. 
 
240 FUTURE PROSPECTS. 
 
 living, when they were frequently exposed to excessive fa 
 tigue and fasting, to carrying heavy burdens, drunkenness, 
 and injuries inflicted on each other when in this state. These 
 things have laid the foundation of many pulmonary com 
 plaints from which the present generation are suffering. 
 
 Query No. 14. Do you find the Indians on the increase 
 or decrease in numbers, irrespectively of migration? If 
 the latter, what, in your opinion, is the cause ? 
 
 Answer No. 14. Previously to their conversion to Chris 
 tianity they were rapidly decreasing. Before the white man 
 came to this country the old Indians say that their forefathers 
 lived long and reared large families, and that their diseases 
 were few in number. In my opinion the principal causes 
 of their decrease have been the introduction of contagious 
 diseases, which hurried thousands off the stage of action ; 
 their excessive fondness for the fire-waters, and want of 
 proper care and food for the children and mothers. I am 
 happy however to state that this mortality has been greatly 
 checked since they have abandoned their former mode 
 of life. 
 
 I have kept a register of the number of births and 
 deaths of the Credit Indians for several years past. After 
 their conversion they remained stationary for some years ; 
 but, latterly, there has been a small increase from actual 
 births. I have also observed, in other tribes, that the longer 
 they hav eenjoyed the blessings of civilisation, the more 
 healthy they have become, and the larger families they 
 have reared. 
 
 Query No. 15. Is there in your opinion any means of 
 checking the excessive mortality among the Indians, if 
 such prevails ? 
 
 Answer No. 15. In my opinion the best means is to pro 
 mote industry and regular habits amongst them, and to have 
 
FUTURE PROSPECTS. 241 
 
 a good medical man stationed at or near each Indian set 
 tlement. I have known many of them suffer much, and die 
 for the want of medical aid. It is also my opinion that 
 intermarriages with other tribes of people would tend 
 greatly to improve their health. Many of the small tribes 
 are degenerating on account of their having continued for 
 ages to marry into the same body of Indians. Hence the 
 necessity of concentrating the scattered tribes. 
 
 Query No. 16. Do the Indian men or women frequently 
 intermarry with the whites ? 
 
 Answer No. 16. -When this country was first visited by 
 the whites it was a common practice for white men to take 
 Indian wives, but at present it seldom occurs. As far as 
 my knowledge extends, there are only three or four white 
 men married to Indian women, and about the same number 
 of Indian men married to white women. 
 
 Query No. 17. Is there any marked difference in the 
 habits and general conduct between the half-breeds and 
 the native Indians ? If so, state it. 
 
 Answer No. 17. I think there is. The half-breeds are in 
 general more inclined to social and domestic habits. I 
 have always found them more ready to embrace Christianity 
 and civilization than the pure Indian, who, in his untutored 
 state, looks upon manual labour as far too degrading to 
 engage his attention. 
 
 Quei"y No. 18. In cases where intermarriages with the 
 whites have taken place, do you find the condition of the 
 children of the marriage improved ? 
 
 Answer No. 18. I think they are, especially as regards 
 their health and constitution. 
 
 Query No. 19. Do the Indian women frequently live 
 with white men, without being married ? 
 
 R 
 
242 FUTURE PROSPECTS. 
 
 Answer No. 19. I know of no instances in all the tribes 
 with which I am acquainted. 
 
 Query No. 20. Does the birth of illegitimate children 
 among the unmarried women occur frequently? And in 
 what light is the circumstance viewed by the Indians ? 
 
 Answer No. 20. Such occurrences are not so frequent as 
 when the Indians were in their drunken state ; and when 
 they do occur it is regarded as a great sin, and the 
 mother loses her reputation as a virtuous woman. 
 
 Query No. 21. Do any of the Indians enjoy all, or any, 
 of the civil and political rights possessed by other subjects 
 of Her Majesty ? 
 
 Answer No. 21. Not any to my knowledge ; except the 
 protection of law which I believe every alien enjoys who 
 may visit or reside in any part of her Majesty's dominions. 
 I am fully persuaded that, in order to improve the condition 
 of the Indians, all the civil and political rights of British 
 subjects ought to be extended to them so soon as they are 
 capable of understanding and exercising such rights. 
 
 Query No. 22. Are there any instances of Indians pos 
 sessing such rights, besides those of the children of edu 
 cated white men married to Indian women ? 
 
 Answer No. 22. I know of none. 
 
 Query No. 23. In your opinion have the Indians the 
 knowledge and ability to exercise any of those rights ? 
 
 Answer No. 23. In my opinion, some of the Credit 
 Indians, and a few at other settlements, are so far advanced 
 in knowledge as to be able to exercise some of those rights, 
 such as voting for Members of Parliament, township 
 officers, &c., and to sit as jurors. 
 
 Query No. 24. Can you offer any suggestions for the 
 improvement of the condition of the Indians? For the 
 

 FUTURE PROSPECTS. 243 
 
 .application of their presents, the expenditure of their an- 
 imities, and the proceeds of the sales of their lands? 
 
 Answer No. 24*. I would most respectfully suggest 
 
 1st. The importance of establishing schools of industry 
 as soon as possible, that there may be no further delay in 
 bringing forward the present rising generation. 
 
 2nd. In order to promote industry among the Indians, 
 agricultural societies ought to be formed at each settlement, 
 and rewards offered to such as might excel in any branch 
 of farming. This would excite a spirit of emulation, and 
 be productive of good results. 
 
 3rd. In forming an Indian settlement, I consider that 
 each family ought to be located on his own farm lot, con 
 taining 50 or 100 acres of land, with the boundaries of 
 each lot marked out and established. 
 
 4th. I am of opinion that it would have a beneficial 
 tendency were titles given to the Indians by the Govern 
 ment, securing their reserved lands to them and their 
 posterity for ever. In offering these suggestions I do not 
 mean to say that it would be prudent to confer titles indi 
 vidually on the Indians, but on the whole tribe. At present 
 they hold no written documents from Government, and 
 they frequently express fears that they will, at some future 
 period, lose their lands. This fear acts as a check upon 
 their industry and enterprise. In suggesting the impro 
 priety of giving individual titles, I consider at the same 
 time it would be well to hold out the promise to the sober 
 and industrious, that when they shall have attained to a 
 good knowledge of the value of property, and have esta 
 blished a good character, they shall have titles given them. 
 
 5th. The power of the chiefs is very different from what 
 it was in former times, when their advice was listened to, 
 and their commands implicitly obeyed. Immoral acts were 
 
 R 2 
 
244 FUTURE PROSPECTS. 
 
 then punished, and the offenders submitted without a 
 murmur. But I am sorry to say, at present, many of the 
 young people ridicule the attempts of the chiefs to suppress 
 vice. I would humbly suggest that the Legislature, in its- 
 wisdom, take this subject into consideration, and pass an 
 Act incorporating the chiefs to act as councillors, and the 
 Superintendents of the Indian department as wardens. 
 Bye-laws could be passed for the regulation and improve 
 ment of the several communities of Indians, such as the 
 enactment of a moral code of laws, performance of statute 
 labour, the regulation offences, &c., &c. 
 
 6th. I think it very desirable that something should be 
 done for the Pottawatimees who wander about in these 
 parts. They are in a state of great poverty and degra 
 dation, and an annoyance to the white inhabitants wher 
 ever they go. They have no lands in this province, having 
 recently come over from the United States. I would, 
 therefore, suggest the propriety of locating them, and thus 
 bring them under the influence of civilization and Chris 
 tianity. 
 
 7th. Feeling a deep interest for the welfare of the- 
 Muncey Indians residing at Muncey Town, I beg to call ! 
 the attention of the Commissioners to their state. They 
 are an interesting people, strongly attached to the British i 
 Government ; and during the last American war rendered ! 
 essential service in the defence of this province. If the 
 Government could do something in the way of assisting 
 them in their farming, it would afford great satisfaction, 
 and be the means of facilitating their civilization. They 
 receive no annuity from Government, and consequently 
 have no means at their command to help forward their 
 improvements. 
 
 8th. With regard to their presents, I would respectfully 
 
FUTURE PROSPECTS. 245 
 
 suggest the propriety of issuing them at their respective 
 settlements. This would prevent some of the tribes being 
 obliged to leave home, very often to the great damage of 
 their crops, in order to travel to a distant post to receive 
 the Queen's bounty. 
 
 9th. It is my opinion that the annuities payable to the 
 Indians for lands ceded to the Crown ought to be applied 
 in promoting agriculture and education among them. 
 
 10th. The proceeds of the sales of their lands ought to 
 be invested in good securities, and the interest paid an 
 nually, and applied to such purposes as may improve their 
 condition. 
 
 llth. I would suggest the propriety of rendering an 
 nually detailed accounts of the receipts and expenditures of 
 the annuities, and the proceeds of the sales of their lands, 
 and that the same be laid before the Indians in council for 
 their satisfaction and information. 
 
 All which is respectfully submitted. 
 
 (Signed) PETER JONES, 
 
 Missionary and Indian Chief. 
 Muncey Mission House, 
 Feb. GtJi, 1843. 
 
APPENDIX, 
 
 (A.) 
 
 ARRIVAL OF THE BLOOD-HOUNDS IN FLORIDA. 
 
 (From the New York New World, 1840.) 
 
 WE learn from the Madisonian, that an officer of the army, just 
 arrived in Washington from St. Augustine, reports that a vessel 
 with thirty-three blood-hounds, from Cuba, had entered one of the 
 ports of the peninsula before he left. The purposes for which they 
 are imported have not been disguised. They are to be employed in 
 hunting down the miserable remnant of the Seminoles in Florida. 
 
 We have never read anything more strikingly illustrative of the 
 inhumanity and injustice of this war than these remarks of Mr. 
 Poinsett. It is then, for a country benign to the Indians, but deadly 
 to the whites, that we are contending ! Of what advantage can it 
 be when we obtain it ? 
 
 " In what an inhuman attitude," says the Madisonian, " does this 
 development show this government before the civilized world ! A 
 great, powerful, and magnanimous nation of fifteen millions of 
 freemen, hunting down with blood-hounds a wretched squad of 
 Indians, dwelling in a country which no white man can inhabit 
 after it is conquered ! A war which will complete the solitude of 
 a desert, by destroying the remnant of life that remains in it !" 
 
 When Spain armed herself with blood-hounds to extirpate the 
 wretched aborigines of Cuba, a general cry of execration and horror 
 rose from civilized Europe at the unparalleled spectacle ! When 
 Great Britain turned the hostility of the savages within our borders 
 against our forefathers, the measure was denounced by Lord 
 Chatham as a stain upon her national honour. With what degree 
 of condemnation will the good and wise of every country and age 
 regard the attempt of our Government to extirpate, by means so 
 terrible, from a region to which their habits and constitutions are 
 
248 APPENDIX. 
 
 peculiarly and exclusively adapted, the poor remains of a once great 
 and powerful tribe, who, in the unintentionally pathetic language of 
 the Secretary of War, are " hemmed in by the sea, and must defend 
 themselves to the uttermost." 
 
 (From the Albany Argus.} 
 
 We have been unable to persuade ourselves that the Government 
 had become so utterly insane and degraded as to think of prose 
 cuting its wanton and inglorious war in Florida with BLOOD 
 HOUNDS ! But we are startled by a report that a " detachment " 
 of these brute " allies " have actually arrived ! Still we doubt. For 
 the honour of the Eepublic for the honour of civilization for the 
 honour of human nature, we hope that our cup of national infamy 
 may not be filled to overflowing. Enough of dishonour already 
 attaches to this sanguinary war. The integrity of a flag of truce 
 has been for the first time violated. We commenced the war without 
 cause, other than the desire to rob the Indians of their lands. Defeat 
 and disgrace, under the just auspices of the God of battles, has so 
 far attended our efforts. One commanding General informed the 
 Government that the swamps for which we were fighting are not 
 worth the medicine used to save a remnant of the army from 
 untimely -graves. And yet the same besotted councils which set 
 the war on foot, persist in proceeding, with no purpose, it would 
 seem, but to allow an army of speculators to " pick and steal," and 
 to sink the nation deeper in its ignominy. 
 
 Is Mr. Van Buren, after bringing ruin, bankruptcy, and distress 
 upon the people, about to sign and seal a covenant of eternal infamy 
 by a mode of warfare which is forbidden by the laws of civilization, 
 and which is abhorrent to every sentiment and feeling of justice and 
 humanity 1 
 
 (From the New York Commercial Advertiser} 
 We are not quite old enough to remember the time when the 
 biped blood-hounds of France sent their blood-hounds into the 
 human hunting-grounds of St. Domingo. But we do remember 
 the shuddering which conversation upon the subject created when 
 we were young. Little did we then expect to see the day that we 
 should be called upon to chronicle like transactions of barbarity 
 against an administration of the government founded by the spotless 
 Washington. 
 
APPENDIX. 249 
 
 (B. AND C.) 
 
 PARALLEL BETWEEN THE TEN LOST TRIBES OF ISRAEL AND THE 
 AMERICAN INDIANS. 
 
 AN interesting inquiry has for a considerable time past engaged 
 the attention of the curious, both in Europe and of America, con 
 cerning the present existence and local situation of the remains of 
 the lost ten tribes of Israel. A German publication assigns to a 
 large portion of them the great plains of Bucharia, in Central 
 Asia ; others have contended that the American Indians are the 
 true descendants of that stock. In favour of the latterargument a 
 work* has recently been published, from which we extract the fol 
 lowing analogy between those tribes and the ancient Israelites. The 
 parallel is striking, and well worthy attention. " They [the 
 Indians] are living in tribes, with heads of tribes ; they have all a 
 family likeness, though covering thousands of leagues of land, 
 and have a tradition prevailing universally that they connect that 
 country at the North-west corner. They are a very religious 
 people, and yet have entirely escaped the idolatry of the old world. 
 They acknowledge one God, the Great Spirit, who created all things, 
 seen and unseen. The name by which this being is known to them 
 is Ale, the old Hebrew name of God ; he is also called Yehowah, 
 sometimes Yah, and also Abba ; for this great being they possess 
 a high reverence, calling him the head of their community, and 
 themselves his favourite people. They believe that he was more 
 favourable to them in old times than he is now ; that their fathers 
 were in covenant with him, that he talked with them, and favoured 
 them. They are distinctly heard to sing, with their religious dances, 
 Hallelujah, and praise to Yah ; other remarkable sounds go out of 
 their mouths, as shilu yo, shilu lie, ale-yo, he-v;ah, yohewah, but they 
 profess not to know the meaning of these words, only that they 
 learned to use them upon sacred occasions. They acknowledge the 
 government of a Providence overruling all things, and express a 
 willing submission to whatever takes place. They keep annual 
 feasts, which resemble those of the Mosaic ritual ; a feast of first- 
 fruits, which they do not permit themselves to taste until they have 
 made an offering of them to God ; also an evening festival, in which 
 
 * "A View of the American Indians," by Samuel Worsley. 
 
 
250 APPENDIX. 
 
 no bone of the animal that is eaten may be broken ; and if one 
 family be not large enough to consume the whole of it, a neighbouring 
 family is called in to assist : the whole of it is consumed, and th< 
 relics of it are burned before the rising of the next day's sun. There 
 is one part of the animal which they never eat, the hollow of the 
 thigh. They eat bitter vegetables, and observe severe fasts, for 
 the purpose of cleansing themselves from sin'; they also have a fe 
 of harvest, when their fruits are gathering in ; a dai]y sacrifice, 
 and a feast of love. Their forefathers practised the rites of circum 
 cision ;* but not knowing why so strange a practice was continued, 
 and not approving it, they gave it up. There is a sort of jubilc 
 kept by some of them. They have cities of refuge, to which a guilty 
 man, and even a murderer, may fly and be safe." 
 
 (D.) 
 
 IN reading over a paper read before the Ethnological Society, 
 London, by James Kennedy, Esq., LL.B., I find his opinions on 
 this subject accord with my own. He says "With regard to 
 North America, there seem to have been two great divisions of 
 people among the Indians inhabiting the eastern and western coun 
 tries of that continent. They both bore the general colour and 
 appearance of the Mongol or Asiatic race ; but those on the west 
 alone had the obliquity of eye peculiar to the Mongolians ; that 
 peculiarity extending down to Mexico, Central America, and still 
 further south, evidencing their origin from the Mongols of the 
 north-west of Asia. In the eastern countries of North America, 
 this strongly-marked peculiarity was not found, as Dr. Morton has 
 also stated in his great work, * Crania Americana ;' while the 
 Indians there were distinguishable by manners equally indica 
 tive of their distinct origin;" . . . "while we find the nations 
 of the east and west sides of North America equally savage and 
 bloodthirsty, yet those on the east had some particular customs or 
 practices unknown to those of the west ; or, if not unknown, yet 
 
 * Years after the foregoing was written, the author was informed that it 
 is a well-attested fact that in. their drunken brawls the Munceys frequently 
 reproach the Iroquois in an epithet of derision identical with that of circum 
 cision, for having practised it in olden times. 
 
APPENDIX. 251 
 
 not in general use among them ; such as the wampum, the calumet 
 and pipe of peace, the shaving of the head, the practice of scalping, 
 the rite of circumcision, and the building of mounds. All these 
 customs or practices are clearly traceable throughout what we may 
 call Scythia or Tartary, especially that of building mounds, which? 
 common as they are in the eastern half of North America, are still 
 more common throughout Siberia and all Tartary ; from which 
 quarter, therefore, we may conclude that the progenitors of that 
 family of American Indians originally came." ... " Such analo 
 gies and considerations, primd facie, give us considerable reason to 
 expect that we ought to look for the origin of the various American 
 nations in the countries to which they refer ; and thus, according 
 to the theory I maintain, the ethnologist ought to look to Tartary ; 
 to compare the languages of the people on the eastern shores of 
 North America ; while to trace the origin of the various tribes on 
 the western coasts, down to Central America, he ought to compare 
 their languages with those of the nations who inhabit the eastern 
 parts of Asia. Were this course to be sedulously followed, I feel 
 persuaded that very extraordinary analogies might be discovered, 
 and the question of origin and unity of race even might be settled.'' 
 
 (E.) 
 
 HOW AN INDIAN CAN DIE. 
 
 (From the St. Paul Democrat.} 
 
 A TOUCHING instance of this characteristic trait, occurred at the 
 late engagement between a small war party of the Chippewas and 
 a greatly superior party of Sioux, near Cedar Island Lake. The 
 Chippewas, who were en route for a scalping foray upon the Sioux 
 villages on the Minnesota, here fell into an ambuscade, and the 
 first notice of danger which saluted their ears was a discharge of 
 fire-arms from a thicket. Four of their number fell dead in their 
 tracks. Another named the War Cloud, a leading brave, had a 
 leg broken by a bullet. His comrades were loth to leave him, and, 
 whilst their assailants were re-loading their guns, attempted to carry 
 him along with them to where they could gain the shelter of a 
 thicket a short distance to the rear. But he commanded them to 
 
252 APPENDIX. 
 
 leave him, telling them that he would show his enemies how a 
 Chippewa could die. 
 
 At his request they seated him on a log, with his back leaning 
 against a tree. He then commenced painting his face and singing, 
 his death-song. As his enemies approached he only sang a louder 
 and a livelier strain ; and when several had gathered around him, 
 flourishing their scalping-knives, and screeching forth their demoniac 
 yells of exultation, not a look or gesture manifested that he was 
 even aware of their presence. At length they seized him and tore 
 his scalp from his head. Still seated with his back against a large 
 tree, they commenced shooting their arrows into the trunk around 
 his head, grazing his ears, neck, &c., until they Utterly pinned him 
 fast, without having once touched a vital part. Yet our hero 
 remained the same imperturbable Stoic, continuing to chant his 
 defiant strain, and although one of the number flourished his 
 reeking scalp before his eyes, still not a single expression of his 
 countenance could be observed to change. At last one of the 
 number approached him with a tomahawk, which, after a few 
 unheeded flourishes, he buried in the captive's skull, who sank in 
 death, with the song still upon his lips. He had, indeed, succeeded 
 well in teaching his enemies " how a Chippewa could die." A few 
 days afterwards they were taught how a Chippewa could be avenged. 
 
 (F.) 
 
 ALEXANDER HENRY relates the death and burial of a child who 
 had been scalded. He says : " I did not fail to attend the funeral. 
 The grave was made of a large size, and the whole of the inside 
 lined with birch bark. On the bank was laid the body of the 
 child, accompanied with an axe, a pair of snow-shoes, a small kettle, 
 several pairs of mocassins, its own strings of beads ; and because it 
 was a girl, a carrying belt and a paddle. The kettle was filled 
 with meal. The last act of the mother (crying over the child) was 
 that of taking from it a lock of hair for a memorial, that by this 
 she should discover her daughter in the land of spirits, as she 
 should take it with her. In this she alluded to the day when some 
 pious hand would place in her own grave, along with the carrying 
 
APPENDIX. 
 
 belt and paddle, this little relic, hallowed by maternal tears." 
 (Page 150.) 
 
 J. CARVER'S TESTIMONY : "Whilst I remained among thelndians, 
 a couple whose tent was adjacent to mine lost a son of about four 
 years of age. The parents were so much affected at the death of 
 their favourite child, and they pursued the usual testimonies of grief 
 with such uncommon rigour, as through the weight of sorrow and 
 loss of blood to occasion the death of the father. The woman, who 
 had hitherto been inconsolable, no sooner saw her husband expire, 
 than she dried up her tears, and appeared cheerful and resigned. 
 As I knew not how to account for so extraordinary a transition. 
 I took an opportunity to ask her the reason, telling her that I 
 should have imagined that the loss of her husband would rather 
 have occasioned an increase of grief than such a sudden diminution. 
 She informed me that, as the child was so young when it died, and 
 unable to support itself in the country of spirits, both she and her 
 husband had been apprehensive that its situation would be far from 
 happy ; but no sooner did she behold its father depart for the same 
 place, who not only loved the child with the tenderest affection, 
 but was a good hunter, and would be able to provide plentifully for 
 its support, than she ceased to mourn. She added, that she now 
 saw no reason to continue her tears, as the child, on whom she 
 doted, was happy under the care of a fond father, and she had only 
 one wish which remained ungratified, which was, to be herself with 
 them. Expressions so replete with unaffected tenderness, and senti 
 ments that would have done honour to a Roman matron, made an 
 impression on my mind greatly in favour of the people to whom 
 she belonged, and tended not a little to counteract the prejudices 
 I had entertained, in common with other travellers, of Indian 
 insensibility, and want of parental affection. Her subsequent 
 conduct confirmed the opinion I had just imbibed, and convinced 
 me that, notwithstanding this apparent suspension of her grief, some 
 particles of that reluctance to be separated from a beloved relation, 
 which is implanted either by nature or custom in every human 
 heart, still lurked in hers. I observed that she went almost every 
 evening to the foot of the tree, on a branch of which the bodies of 
 her husband and child were laid ; and, after cutting off a lock of her 
 hair, and throwing it on the ground, in a plaintive song bemoaned 
 its fate." 
 
254 APPENDIX. 
 
 (G.) 
 
 " OLD JACK'S PINE-TREE GOD." 
 
 ON the west side of the Grand Kiver, in the township of Waterloo, 
 formerly stood a lofty pine-tree, with a large spreading closely matted 
 top, which had a most imposing appearance from the distant hills, 
 as this tree was taller than any others within view. On the top of 
 this tree the eagles for many generations were wont to build their 
 nests and rear their young, so that other lofty trees, towering rocks, 
 and declivities, might become inhabited by the representatives of 
 the "thunder-god." Old Jack, the Indian, whose hunting-grounds 
 lay within the shadow of this remarkable tree, thought that he must 
 have a god to worship, and therefore dreamed or fancied that this 
 tree was to be his munedoo, or god, who would grant him and his 
 family long life and success in hunting. He and they made periodi 
 cal visits to it, bringing with them the best of the game they had 
 taken, and offering the same at the foot of the tree. The offering 
 was made in the usual manner, namely, by boiling the game, and 
 burning part of it as a burnt offering, and the remainder being eaten 
 by the invited guests, or by portions of the family. But old Jack 
 would not taste a mouthful of it himself, as he intended that it 
 should be a whole sacrifice. If the heathen are led to see the ne 
 cessity of a whole consecration of the animal or thing offered, in 
 order that it may be an acceptable sacrifice, how much more impor 
 tant is it, under the Christian dispensation, that we present our 
 selves living sacrifices to God in the name of the Lord Jesus, who 
 having given himself a sacrifice for the sins of the world, has opened 
 the way to the mercy-seat, that all mankind may come to God and 
 obtain salvation. When passing through that part of the country, 
 I have repeatedly gazed upon and admired old Jack's tree. I have 
 recently heard that the white man has been so daring and profane, 
 as to fell to the ground the poor Indian's god, which no doubt was 
 drawn to the saw-mill, and then made into lumber to build the 
 white man's wigwam. How would the descendants of Jack, with 
 the eagles that nestled on the branches of this tree, wail and lament 
 to see that their father's god has fallen to rise no more ! This is 
 but too emblematical of the fate of the red man of the forest. The 
 
APPENDIX. 255 
 
 white man comes, and as he advances the trees vanish before him ; 
 thus the poor Indian disappears, as if crushed by the falling of the 
 immense forests. 
 
 During the summer of 1837, whilst on a missionary tour to the 
 Manitoulin Islands, we passed on the north-east shore of Lake 
 Huron, an island on which was a large and curious rock, presenting 
 the appearance of a turtle with its head pointing towards the west, 
 as if overlooking the waters in that direction. We landed, in order 
 to examine the stone turtle, as we had been informed that the heathen 
 Indians frequently offered their devotions and sacrifices to it. On 
 approaching, we found several pieces of tobacco lying beneath the 
 head, which had been left by the poor superstitious Indians, in order 
 that they might meet with no disasters whilst journeying in the 
 direction they supposed this blind inanimate god to overlook. 
 
 The caverns, or hollow rocks, in the mountains which surround 
 Burlington Bay, were once noted as being the abodes of gods, and 
 especially when explosions were said to take place. Before the country 
 was settled in the vicinity of the mountain which extends round 
 the head waters of Lake Ontario, explosions were frequently heard, 
 which the superstitious Indians attributed to the breathing or blow 
 ing of the munedoo, but which no doubt were caused by the bursting 
 of sulphurous gas from the rocks. The poor Indians now say that 
 the munedoos have such an abhorrence to the white people coming 
 near their abodes, that, like the red men of the forest, they leave 
 their once consecrated retreats unprofaned by the presence of the 
 pale faces, and retire back into the interior. Near the Credit village, 
 at the foot of a pointed hill, is a deep hole in the water, which is said 
 to be the abode of one of the water-gods, where he was frequently 
 heard to sing and beat his drum. When the white people began to 
 frequent this place for the purpose of taking the salmon, this 
 munedoo took his departure during a tremendous flood caused by 
 his power, and went down the river into Lake Ontario. 
 
256 APPENDIX. 
 
 (H.) 
 
 INDIAN TRAGEDY. 
 
 A MICHIGAN correspondent of the Rochester Democrat details the 
 following tragedy in savage life. If an Indian could write the story 
 he would head it "The Scathe of Fire-Water :" 
 
 "In the spring of 1837, Nogisqua, an Indian of the Pottawatimees 
 tribe, residing in this vicinity, having pawned his gun and part of 
 
 his clothing from time to time to a man named John N , for 
 
 intoxicating drink, the trader proposed to the Indian that if he 
 would sell him a certain cream-coloured pony belonging to his squaw, 
 and a present from her father, Bawbish, a chief of their tribe, he would 
 give up his gun and clothing, and let him have more strong drink 
 from time to time until the price agreed upon was paid. To this 
 Nogisqua agreed, and privately gave up the pony, which was sent 
 off farther west. 
 
 " It appeared that his squaw, having some suspicion of what was 
 going on, employed her younger brother to watch the result and 
 inform her; which it appears he did. Upon the return of the 
 Indian to his camp, partly intoxicated, his squaw, highly enraged, 
 accused him of selling her pony. She became more and more 
 enraged at his indifference about the affair, and at length declared 
 she would kill him. He handed her his scalping-knife, and drawing 
 aside his hunting shirt and making his bosom bare, coolly exclaimed, 
 1 Kina pool" 1 (kill away.) She instantly plunged it to its handle 
 in the Indian's breast, which caused his death in a few minutes. 
 
 " Her father, the Indian chief, being then absent some twenty or 
 thirty miles east, a runner was despatched to inform him. Soon 
 after, Mr. Fowle says he saw him pass by his house with a sad 
 countenance for the place of the murder. 
 
 " A heart-rending duty now devolved upon the old chief. His 
 word was to acquit or condemn his agonized daughter, according to 
 Indian usage from time immemorial. Horror reigned in the breast 
 of her father. His daughter was the handsomest squaw of her tribe, 
 and a darling child ; and the wails of his relatives, together with his 
 own sympathies, rolled upon the mind of the chief like the rushings 
 of the mighty deep upon the lonely rock in the sweeping storm. 
 The crisis in the chief's mind was at hand. He must judge. No 
 
APPENDIX. 257 
 
 other tribunal was in the Indian code of criminal justice. The per 
 formance of this duty required more than Koinan firmness. He 
 had nothing to do with the goddess of Mercy. The Great Spirit, 
 and the blood of his murdered son-in-law, seemed to say, ' Bawbish, 
 according to the customs of your forefathers for ages past, now decide 
 justly!' 
 
 " The chief, like agonized Joseph, when he made himself known 
 to his brethren, could contain himself no longer. His integrity 
 as Indian chief prevailed. He rolled his troubled eye for the last 
 time upon his darling daughter, then upon his kindred, and upon a 
 portion of his tribe that stood before him, and then to the Great 
 Spirit for firmness. The storm of agony in the mind of the chief 
 had passed away, and, in deep sorrow, he decided that his daughter 
 ought to die by the hand of the nearest of kin to the murdered 
 Indian, according to their custom for ages past. The person of the 
 father, chief and judge, then withdrew, with nothing but his in 
 tegrity to console him, which the whole world beside could neither 
 purchase nor bribe. 
 
 " Upon enquiry, it was decided that Jonese, a brother of Nogisqua, 
 then south, near Fort Wayne, should execute the sentence. Accord 
 ingly, a runner was sent for him, and he came without delay. After 
 hearing what was deemed his duty, the cry of a brother's blood from 
 the ground on which he stood strung every nerve, and gave tone to 
 every muscle for revenge. 
 
 " There were white persons present at the execution, who relate 
 it as follows : The brother proceeded to the fatal Indian camp, and 
 after sharpening his scalping-knife to his liking, and performing 
 several ceremonies customary with their tribe since their acquaint 
 ance with the Catholic missionaries, he took the victim by her long 
 flowing hair, and led her to the front of the camp. Then, with his 
 scalping-knife, he made an incision in her forehead in the form of a 
 cross, bared her bosom, and plunged the knife to the handle in her 
 body. A shriek, a rush of blood, and a few dying groans and con 
 vulsions followed, and the fair form of the handsome squaw lay stiff 
 in death. 
 
 " From the time of the murder until the execution, the female 
 relatives of the murderess never left her, the time being spent in 
 lamentations over the young squaw. After the execution, both 
 bodies were buried together in a sand-bank, where they now lie 
 
258 APPENDIX. 
 
 side by side. The Indian squaws became reconciled, and all seemed 
 satisfied that no other atonement could have been satisfactory. 
 
 " Since the events related, the remnant of the tribe has been 
 removed to the great west, together with their chief, whom the 
 strongest inducements the world could present could not jostle out 
 of the path of justice. 
 
 " Thus perished," says my informant, "the best Indian and hand 
 somest squaw of their tribe the victims of the whisky-cellar who 
 is far more guilty than either of the others of a moral wrong." My 
 informant also says, " that from first to last, there was manifested 
 no desire to escape or evade the [fate of the unfortunate young 
 squaw." 
 
 1. Brothers, 
 
 2. A great deal of land 
 
 '3. And a great deal of water 
 
 4. Is between us. 
 
 5. You have never seen us, 
 
 6. And we do not know your faces ; 
 
 7. But you and we pray to the same Great Spirit 
 
 8. Who made the red men and the white men. 
 
 9. We are brothers. 
 
 10. Brothers, 
 
 11. You have given up a great deal of land 
 .12. To the chiefs of the white men. 
 
 13. We are sorry to hear it. 
 
 14. The chiefs of the white men try to persuade you to go further 
 
 back in the woods. 
 
 15. We are sorry to hear it. 
 
 16. For times to come we will tell you what you must do. 
 
 17. You must never drink fire-water. 
 
 18. The white men gives fire-water, 
 
 19. To make your brains like dung ; 
 
 20. He then laughs at you, 
 
 21. And you go further back in the wood. 
 
 22. Brothers, 
 
 23. You must learn to get dollars. 
 
APPENDIX. 259 
 
 24. To get dollars, rear sheep 
 
 25. And pigs, cows and horses, 
 
 26. Turkeys and geese. 
 
 27. Brothers, 
 
 28. At the end of every six moons 
 
 29. Take some of the animals 
 
 30. To the towns of the .white men, 
 
 31. To sell them for dollars. 
 
 32. Brothers, 
 
 33. Lay up corn and dried grass for yourselves 
 
 34. And for your animals during winter ; 
 
 35. If you have more than you want, 
 
 36. Sell some of your corn 
 
 37. To the white men, your neighbours. 
 
 38. Brothers, 
 
 39. Cultivate your good land, 
 
 40. Sow potatoes and corn, 
 
 41. Beet and rye, 
 
 42. Oats and onions. 
 
 43. Oats are very good when ground into meal. 
 
 44. Onions are very good when cooked with meat and with deer's 
 
 meat. 
 Brothers, 
 
 45. Cut down good trees, 
 
 46. And saw them into planks ; 
 
 47. Send the planks to the town 
 
 48. And sell them for dollars. 
 
 49. Brothers, 
 
 50. Buy with the dollars 
 
 51. Blankets and kettles of iron, 
 
 52. Cotton shirts and cotton for the squaws 
 
 53. Buy spades and round knives to cut the corn 
 
 54. Buy axes and hand-saws 
 
 55. Buy light ploughs made of iron. 
 Brothers, 
 
 56. Do not sell any more land. 
 
 57. Tell your children not to sell any more land. 
 
 58. If the Governor says 
 
 59. " Give me some of your land," 
 
260 APPENDIX. 
 
 60. Say to him " No, we have cleared off trees, 
 
 61. We work at it, we sow seed, 
 
 62. We will not leave it, 
 
 63. We will not go farther back in the woods." 
 Brothers, 
 
 64. Do not speak words which cut to the Governor ; 
 
 65. Speak to him word of " sugar," make him your friend. 
 Brothers, 
 
 66. Try to get title-deeds from the Governor 
 
 67. Title-deeds for the land where you live now. 
 
 68. Go to the Governor 
 
 69. And say to him, 
 
 70. " We have cleared the land from trees, 
 
 71. We have sowed, and we have cut corn, 
 
 72. We have built houses and barns : 
 
 73. Give us a title-deed for our land." 
 
 74. If the Governor does not give the title-deed the first time, 
 
 75. Go to him a second time 
 
 76. If he will not give it the second time, 
 
 77. Go to him again, and again, and again, 
 
 78. Until you get the title-deed. 
 
 79. The writing must be registered in the council-house for writing. 
 
 80. Keep the title-deed in your church : 
 
 81. Show it to your sons and to your daughters. 
 
 82. May the Great Spirit keep fire away from his house. 
 Brothers, 
 
 , 83. We are glad to hear that many red men can read the great 
 word, 
 
 84. And that they love the Great Spirit who sends it. 
 
 85. It is sent to the red man and the white man. 
 
 86. We are glad to know that you have missionaries and schools in 
 
 some of your towns. 
 Brothers. 
 
 87. Settle in little towns. 
 
 88. Attend to the great word which the missionaries read to you. 
 Brothers, 
 
 -39. Send your little ones to school. 
 
 90. Come out of the wigwam and out of darkness, 
 
 91. And dwell in the light. 
 
APPENDIX. 261 
 
 Brothers', 
 
 92. May the Great Spirit teach you to kno w and to love the great 
 
 word. 
 
 93. May you receive it into your hearts. 
 
 London, August 22nd, 1837. 
 
 Sent by us through Shawundais, or John Sunday, to the Chippe- 
 was and the other Indians, their neighbours, we wishing that 
 they may all improve in religious knowledge, and in all those 
 useful arts and acquirements which have, till now, made the 
 white men superior to their red brothers. 
 
 (Signed) AUGUSTUS D'ESTE, 
 
 THOMAS HODGKIN, M.D., 
 EGBERT ALDER. 
 
 (J.) 
 
 Copy of a Despatch to his Excellency SIR GEORGE ARTHUR, Lieut. - 
 Governor of the Province of Upper Canada, &c., dec., &c. 
 
 DOWNING STREET, 28th March, 1838. 
 
 Sir, The Indian missionary, Mr. Peter Jones, and the secretary 
 to the Wesleyan Missionary Society, Mr. Alder, have lately been in 
 communication with me relative to the application preferred by the 
 former on behalf of certain of the Indian tribes in Upper Canada, 
 for title-deeds of the lands which they now hold under the Crown. 
 I enclose herewith for your information copies of the letters which 
 they have addressed to me. 
 
 I need scarcely state that, in considering these letters, I have not 
 failed to advert to the opinions expressed in Sir Francis Head's 
 despatches of the 18th October and 8th November last. I am, of 
 course, sensible how much weight is due to Sir F. Head's opinion 
 on such a subject, and with my present information I should much 
 doubt the expediency of adopting to the letter the propositions con 
 tained in the accompanying letters. 
 
 Yet, I must think that some measure may be taken for removing 
 the uneasiness which is said to exist among the Indians in regard 
 to their land. With this view, I should propose that at the first 
 general meeting of the Indians an assurance should be conveyed to 
 
262 APPENDIX. 
 
 them, in the most formal and solemn manner, that her Majesty's 
 Government will protect their interests, and respect their rights, in 
 regard to the land on which they are settled. 
 
 It might be explained to them, that for the sake of themselves 
 and their posterity, it would not be advisable to deliver into their 
 hands the title-deeds of their property ; but that those title-deeds 
 should be drawn up in writing, and recorded in the office of the 
 Commissioner of Crown Lands, of the fact of which record, any 
 person or persons deputed on their behalf may convince them 
 selves by inspection ; that these title-deeds so recorded should 
 be considered by the Government as equally binding with any 
 other similar documents ; and that if the Indians, or any other 
 individual among them, should at any time desire to sell or exchange 
 their land, the Government would be ready to listen to their appli 
 cations, and to take such measures as should be most consistent with 
 their welfare and feelings. 
 
 It appears to me, that if a measure of this nature were adopted, 
 any reasonable apprehensions in the minds of the Indians would be 
 allayed, while the danger of their becoming the victims of deception 
 would be avoided. 
 
 It would also tend to draw closer the connection which unites 
 them with the Executive Government, and to cherish those feelings 
 of affection with which they regard the Sovereign of the British 
 dominions. 
 
 I. am aware, however, that there may be impediments to such a 
 course which have not occurred to me ; and I do not, therefore, 
 desire you to consider the foregoing instructions as imperative. But 
 I should be anxious, that, if not the precise measure which I have 
 suggested, some other of a similar description should be forthwith 
 adopted. 
 
 In furnishing me with a report of the steps which you may take 
 in this matter, I request that you will advert to the statement in 
 Mr. Jones's letter, respecting the annuity granted to the River 
 Credit Indians, in return for their lands ; and that you will supply 
 me with an explanation of the alleged reduction of the sum which 
 had been agreed upon as a -permanent payment. 
 
 I have the honour, &c., 
 
 (Signed) GLENELG, 
 
APPENDIX. 263 
 
 To Mr. JOSEPH SAWYER, and the River Credit Indians. 
 
 LEEDS, 22nd 3f ay, 1838. 
 
 MY DEAR BROTHERS, For your information I here send you a copy 
 of Lord Glenelg's despatch to his Excellency Sir George Arthur, our 
 new Governor. You will perceive from the despatch that her most 
 gracious Majesty's Government have been pleased to listen to our 
 words, which you sent over to England by me, and that there is a 
 fair prospect of having all our wishes and desires attended to by 
 the government of our Great Mother the Queen. 
 
 My Brothers, I rejoice to tell you that I never saw the sun rise 
 so bright and clear upon my fellow-Indians as at the present time. 
 O, may no evil-minded person rise to obscure the clear sky by 
 throwing dust in the air ! 
 
 My Brothers, Be united in all your important matters. Union 
 is strength. Let the glory and honour of the Great Spirit, and the 
 welfare and happiness of your children for ever, be your rule and 
 chief object, and then I am sure there will be but one opinion 
 amongst us all. 
 
 My Brothers, God has heard our cries when we called upon him, 
 about our sorrows and fears. Let us, then, ever trust in Him who 
 has the control and the disposal of the hearts of kings, queens, and 
 rulers. When I first heard that Lord Glenelg had sent such a 
 favourable despatch to our governor, I shed tears of joy ; I could 
 not help weeping. Let us then thank God and take courage. 
 
 My Brothers, I would now advise you, before you speak to Sir 
 George Arthur, to consult with the Kev. J. Stinson and the Rev. 
 Egerton Ryerson, as to the best mode of obtaining the title-deeds, 
 which Lord Glenelg has been pleased to recommend to be given to 
 us. Brother Evans, I think, would also be glad to assist in this 
 matter, as I know him to be a warm friend to the poor Indians. 
 
 My Brothers, It appears to me that his lordship's plan of having 
 the title-deeds recorded in the office of the Commissioners of Crown 
 Lands is an excellent one, as it will prevent any of our people from 
 selling or making away with their lands. When I return to Canada 
 I shall talk to you more on this subject. 
 
 My Brothers, I am glad that his lordship has been pleased to 
 
264 APPENDIX. 
 
 request an explanation to be given about the reduction of our land 
 payments. I advise you to get a copy of the agreement or bond 
 from the office of the Indian department in Toronto. The agree 
 ment will show for itself what was understood by both parties 
 when our fathers surrendered their territories to the crown of Great 
 Britain. 
 
 My Brothers, I rejoice to tell you that our Great Mother the 
 Queen, and all the officers of the Government, love the poor Indians, 
 and desire to do them good. I am glad also to say that all the 
 Christians in England love and pity our people ; and I am per 
 suaded when you hear this, and read the accompanying despatch, 
 you will love the queen and the British nation more than ever. 
 God save our great and noble queen ! 
 
 My Brothers, I am glad to learn that in the midst of the late 
 disturbances in Canada you have been kept and preserved in peace, 
 and that you have not suffered in your religious enjoyments and 
 zeal for God on account of them. O be thankful, my brothers, that 
 the Great Spirit has been pleased to preserve and deliver our country 
 from the wicked designs of those who would gladly imbue the pro 
 vince in carnage and bloodshed, with a view to separate us from the 
 fostering care of the mother country. 
 
 Dear Brothers, I am happy to inform you that myself and my dear 
 Newish enjoy good health and peace. The English Christians take 
 much pains to raise money in order to send missionaries among the- 
 poor heathen in different parts of the world ; we ought, therefore, 
 to be very thankful for what they have done for us. I am now trying 
 to get the Wesleyan Missionary Committee in London to establish 
 a central manual labour school. They have given me encourage 
 ment to hope that they will take up the subject and put one in 
 operation. I feel very anxious to see an institution of this kind 
 established amongst us, for I am fully persuaded that our children 
 will never be what they ought to be until they are taught to work 
 and learn useful trades, as well as to learn to read and write. 
 
 We hope to be able to leave England for home about the 1st Sep 
 tember next, but this will depend on the success I may have on those 
 matters I have still to attend to. I am glad I came to England, for 
 if I had not come just at the time I did, I doubt whether we should 
 ever have obtained the deeds or the arrears of our payments. Now 
 
APPENDIX. 265 
 
 my beloved brothers, neighbours, and relatives, I must close my 
 paper talk, and I shake hands with all the brothers, sisters, and 
 children in my heart. 
 
 Write to me as soon as you receive this, and tell me all that is in 
 your hearts. You will be pleased to read all these words in a full 
 , council. Pray for me. 
 
 I remain, my dear brethren, 
 Your brother and servant in the work of the Lord, 
 
 PETER JONES, 
 or KAHKEWAQUONABT. 
 
 After the reading of the above despatch and letter in Council at 
 Credit, the Chief Sawyer delivered a lengthened speech on the 
 beneficial influence of Christianity on the religious and social state 
 of the Indians. The following is the part of the chief's speech 
 which relates to Lord Glenelg's despatch : 
 
 " My Brothers and Young Men, We have often petitioned our 
 Great Father, and made our wants known to him ; but he did not 
 hear us, he did not attend to our wants. But at last we have sent 
 our words to our Great Mother the Queen ; and now you see how 
 soon she has sent out this despatch to her lieutenant-governor to 
 attend to our wants. What is he reason of this 1 I don't know 
 any other reason, but because the Mother loves the children better 
 than the Father. Now we have a queen instead of a king ; and a 
 mother is more ready to hear the cries and to relieve the wants of 
 the children." 
 
 The above was heartily responded to by all the Indians in council. 
 Their acclamations were almost deafening. 
 
 COPT OF A PETITION TO THE QUEEN, FROM THE CREDIT INDIANS, 
 PRATING TO HAVE THEIR LANDS SECURED TO THEM. 
 
 4TH OCTOBER, 1837. 
 
 To Her most gracious Majesty Victoria of the United Kingdom of 
 Great Britain and Ireland, Queen. Defender of the Faith, &c., fyc. 
 
 The humble petition of the undersigned sachems, principal chiefs, 
 and warriors of the Messissauga tribe of the Chippewa Nation of 
 
266 APPENDIX. 
 
 Indians of the River Credit, in the Home District, in the province 
 of Upper Canada, on behalf of themselves and the people of the 
 said tribe. 
 
 May it please your Majesty, We are the descendants of the 
 -original inhabitants of the soil, who formerly possessed this, their 
 native country, in peace and harmony long before the French, the 
 ancient enemies of your people, came over the great waters and 
 settled upon our territories : then your people came too, and with 
 great valour drove away the French and took Quebec, and the 
 British colours have ever since waved over the land of our fore 
 fathers. 
 
 We have been happy and contented to live under the protection 
 of such a great and powerful empire ; and we acknowledge, with 
 gratitude to the great Father of all, the good we have enjoyed under 
 British Government. Our people have been civilized and educated, 
 and the Gospel of Jesus Christ has been preached to us. We have 
 also learned the ways of the white people ; they have taught the 
 children of the forest to plough and to sow. 
 
 Our people are now very few in number ; the white people have 
 settled all around us, but our Great Father, King George the Third, 
 allowed us to reserve a tract of land at the Eiver Credit ; and the 
 parliament of this nation has acknowledged this tract of land to be 
 ours, and has forbid the white people from disturbing our fisheries. 
 Our good queen will be pleased to hear that many of our children 
 have been taught to read and to write. Some time ago, our people 
 in council said it was proper now to divide the land, so we gave 
 some of them small farms of about fifty acres, to be held by them 
 and their posterity for ever. Our people have begun to improve 
 their farms ; they wish to sell the produce at market and buy goods 
 from the white people, but they are afraid to clear much ground, 
 because they are told by evil-minded persons that their farms can 
 be taken away from them at any time. These people say the land 
 is not our own, but belongs to your Majesty. Did your Majesty 
 buy it from us, or from our forefathers ? We know that our people 
 in times past have sold lauds to our late father the king, but we never 
 sold our lands at the Credit. 
 
 Will your Majesty be pleased to assure us that our lands shall 
 not be taken away from us, or our people, who have begun to culti 
 vate their farms ; and will your Majesty be pleased to permit us to 
 
APPENDIX. 
 
 267 
 
 go on dividing our lands among our people as our people in council 
 think best. Our people and our children then will continue to cul 
 tivate the wild lands of our forefathers, and will be contented and 
 
 appy, and will pray that your Majesty may long live, and reign 
 over our people as their most gracious queen and sovereign. 
 
 And your petitioners, as in duty bound, will ever pray. 
 
 NAWAHJEGEZHEGWABY, 
 JOSEPH SAWYER, Chief 
 
 MANOONOODING, 
 
 JAMES CHEEHOK, 
 
 PlPOONNAHBA, 
 
 JAMES YOUNG. 
 
 KEZHEGOWININE, 
 DAVID SAWYER. 
 
 TYENTENNEGEN, 
 JOHN JONES. 
 
 NAW AH JEGEZHIGWABY, 
 
 JOHN CAMPBELL. 
 
 PAMEGAHWAYAHSING, 
 ISAAC HENRY. 
 
 MASQUAHZEGWUNA, 
 
 MOSES PAHDEQUONG, 
 
 NEGAHNUB, 
 
 LAWRENCE HERCHMER. 
 
 SASWAYAHSEGA, 
 
 THOMAS MAYER. 
 
 MAHYAHWEGEZHIGWABY, 
 JOHN KEGHEGOO. 
 
 In Council at the River Credit, 
 the 4th day of October, 1837. 
 
 OOMINEWAHJEWEEN, 
 
 WILLIAM HERCHMER. 
 
 KANAHWAHBAHNIND, 
 WILLIAM JOHN. 
 
 PAMEGEWAHNWABY, 
 JOHN PETER. 
 
 CHEWIMOOKA, 
 
 JOHN M'CoLLUM. 
 
 PAHOOMBWAWINNDUNG, 
 THOMAS SMITH. 
 
 AHGHAWAHNAHQUAHDWABY, 
 PETER OLDS. 
 
 NAHWAHQUAYAHSEGA, 
 SAMUEL FINGER. 
 
 TAWAHSING, 
 
 JAMES TAHWAH. 
 
 ANEWAHKOOGE, 
 JOHN WESLEY. 
 
 MOOKEJEWUNOOKA, 
 GEORGE KING, 
 
 NANINGAHSEYA, 
 
 WILLIAM JACKSON. 
 
 (K.) 
 
 The following account of a noted conjuror was furnished by the 
 late Eev. James Evans, August, 1835 : 
 
 Oozhuskah, a native Indian of the Ojebway tribe, now resides at 
 Mackinaw. He was or:ce one of the lowest and most abandoned 
 
268 APPENDIX. 
 
 of that profligate class of Indians who have measurably forsaken 
 their native wilds, and linger about the settlements of the whites. 
 His stature is small ; his frame, worn down with age, and debilitated 
 by former dissipation, presents a strange ghastliness of appearance, 
 which would almost excite the belief that Oozhuskah is a deserter 
 from the land of departed spirits. But, however fearful and sus 
 picious his character may have once been, those acquainted with 
 him now do not fear him ; his spirit, formerly wild, untameable, 
 and intriguing, is at present gentle, honest, guileless. His name 
 once stood unrivalled as a prophet, and he was considered in 
 vincible as a warrior. 
 
 "The missionaries stationed at Mackinaw had often faithfully tried 
 to instruct him in the knowledge of God ; but he always responded 
 to their instructions with the most supercilious contempt, and their 
 lessons were apparently " pearls cast before swine." But they were 
 not lost. They were lodged in the memory of Oozhuskah. He 
 narrated them to his wife, who was as drunken as himself, but 
 when sober these lessons formed a fruitful theme of conversation. 
 
 " In the winter, as usual, Oozhuskah chose his hunting-ground, 
 some fifty miles from Mackinaw : here, with no companion but his 
 aged squaw, he pitched his lonely tent, in the recesses of the forest. 
 Here, the inebriating draught was beyond his reach ; they had time 
 for reflection and for converse. They had not long occupied their 
 quarters, when Mekagase was taken ill ; Oozhuskah's conjuring 
 songs and Indian medicines could not cure her. During this severe 
 illness she retained her senses. The truth of heaven dwelt upon 
 her mind ; her understanding told her she was a wretch, a sinner, 
 that she had all her life persisted in doing knowingly and wilfully 
 wrong. Death stared her in the face, and she was afraid to die ; 
 her conscience convinced her she was unprepared, and that as 
 a consequence of her wickedness she must expect misery hereafter. 
 Trembling on the threshold of eternity, she humbled herself, prayed 
 to the Great Spirit in compassion to forgive her, to blot out her 
 sins, and receive her departing spirit. 
 
 " Suddenly, the fears of Mekagase were taken away ; joy filled' 
 her heart, and she felt indescribably more happy than when in 
 youth she had joined the Indian dance around the evening fires of 
 her tribe. In short, she experienced what the Apostle designates 
 1 joy unspeakable and full of glory ! ' From that hour her disease 
 
APPENDIX. 269 
 
 abated. She felt she was a new creature, and, unlike too many 
 enlightened Christians, she did not reason herself out of the faith ; 
 but, taking the simple testimony of the Spirit bearing witness with 
 her own, spoke of her hopes and her joys to Oozhuskah, with 
 ecstacy and confidence ; she warned him of his folly and wickedness 
 with such convincing testimony that his heart was touched. He 
 prayed to the Great Spirit ; the radiance of Divine truth beamed on 
 his benighted understanding, melting his hardened heart ; and 
 in ten days from his wife's remarkable conversion, Oozhuskah could 
 heartily join with her in offering their morning and evening orisons 
 to the Great Spirit in praise of redeeming grace. 
 
 When the hunting-season was over they returned to Mackinaw, 
 where they lost no time in making known the change wrought in 
 their feelings ; and from that day to this they have tested the 
 verity of their conversion by well-ordered lives and godly con 
 versation. 
 
 " Oozhuskah narrated to me the following account of his former 
 life : ' From the earliest period of my recollection, inspired by the 
 traditions of my tribe, I had an insatiable thirst to become a pro 
 phet To accomplish this object, I commenced a fast. I 
 
 partook of no kind of nourishment for twenty days, excepting the 
 broth of a little boiled corn, after the going down of the sun. On 
 the twentieth day I caused my tent to be erected alone in the forest : 
 I entered it, and on that evening ate nothing. I was almost 
 famished with hunger ; my skin clave to my bones ; and I had 
 barely strength to stand on my feet. Nearly fainting, I laid down 
 in my tent, determined to die or obtain the object of my desire. I 
 lay until nearly midnight, when suddenly a man entered my tent. 
 * What are you doing ? Why are you here ? and what do you 
 want ? ' said he. I replied, ' I am fasting, almost dead, and must 
 soon perish with hunger.' Before I had time to say more, he 
 rejoined, ' Follow me ; ' and it seemed as if my spirit left my body. 
 I rose and went out of my tent ; he then took me by the arm, and 
 we both ascended into the air, and moved on with the utmost ease 
 and rapidity.' Oozhuskah then related the adventures of his 
 journey ; how his long fasting had gained the approbation of the 
 
 gods, and how they made him a mighty prophet After this 
 
 he found himself in his tent extremely hungry ; he partook of some 
 food, and slept sweetly. When he awoke the next morning he felt 
 
270 APPENDIX. 
 
 proud, considering himself superior to all the Indians around him. 
 From this time all the promises of the gods were fulfilled, till the 
 illness of Mekagase, ' when,' he adds, ' I was led by her conversion 
 to examine myself, and saw that I was a wretch, and a child of the 
 devil. Then I prayed to the Great Spirit, and he heard and for 
 gave me.' 
 
 " At that time I had a large collection of medicines, some 
 to kill and some to cure : I threw them all away, and my hawk* 
 has not since visited me, and God grant he never may. I was the 
 most wicked of men ; my converse with the strange man of the 
 cave made me proud, but it did not make me happy. But I bless 
 God that now a Spirit unseen communes with my heart; and 
 though it does not teach me how to destroy my enemies, it teaches 
 ine to forgive and love them." 
 
 (L.) 
 
 CONVERSION OF A MEDICINE MAN. 
 
 (From J. Sunday's Journal, October 17th, 1833.) 
 
 To-day a medicine man, who used to oppose us, came and said he- 
 would give up his enchantments and listen to our teaching. The 
 cause of the change is this : He had a daughter whom he tenderly 
 loved, and being taken sick, he tried his utmost skill to cure her, 
 but could not. m His munedoo would not be entreated for her, and 
 his medical enchantments would have no effect ; but his beloved 
 daughter died. "When the child was past recovery, and was given 
 up to die, a pious son affectionately sat by her for three days and 
 nights, and scarcely slept the whole time, but continued to watch 
 and pray for her, that she might be prepared for death. After the 
 sister died, the young man dreamed he saw a ladder that reached to 
 heaven, and that his sister ascended on it. He told the dream to 
 his father. This greatly comforted him, and when he reflected that 
 
 * The bird he chose for his messenger to communicate with his familiar 
 spirits. 
 
APPENDIX. 271 
 
 his pagan skill had failed him when he most needed help, and that 
 the new religion taught such affection and faithfulness as that of 
 his son to his sister, and that the Great Spirit had heard his prayer, 
 and shown that his daughter was safe and happy, he resolved to 
 change his worthless religion for that which gave him comfort in-, 
 affliction. 
 
 (M.) 
 
 JOHN CHIEF, AND MERCHANT'S SOUL IN CLAY BANK. 
 
 Extract of a Letter to P. JONES, from JOHN SUNDAY, Muncey Town r 
 November I2th, 1850. 
 
 ' " THERE are many magicians here. I will name one John Chief. 
 This man pretends he can do a great thing. One Indian has been 
 sick for some time. He has been Christian some years, and now 
 he has turned into pagan ; he believed that the magicians could cure 
 him, so he got John Chief to come to him and at the same time 
 sent an Indian to get whisky for the magician. When John Chief 
 came he told some men to make JeesuhJcon (conjuring wigwam) r 
 and when finished he went into it. The conjuror then said to 
 the sick man : ' Your soul is gone away from you, and is now in 
 the bank of the river, it is with the munedoos, who reside on the 
 high clay bank, where it has been all the time. If you wish your 
 soul to come back to you again I can send one of the sky-men, or 
 Medawwhmagwug , and bring it back again.' 
 
 ' The sick man said : ' I shall be very glad if my soul comes back 
 to me again.' 
 
 " So John Chief send one of his sky-men to go and bring the sick 
 man's soul, and in a short time he returned, and then the magician 
 said to the sick man : ' Your soul is now in you. The sick man 
 asked his soul what was the cause of his leaving him 1 The soul 
 replied : ( I will tell you the reason, it is because you became a 
 MERCHANT last spring, this is the reason why I left you.' 
 
 " John Chief then said, ' he would so blow upon his mouth as. 
 to blow his soul up and down in his body and make it stay in/ 
 
212 APPENDIX. 
 
 John Chief did so, and the sick man was very glad that his soul got 
 back to him again." 
 
 John Sunday, in his peculiar satirical manner, adds : 
 '' Tell our Indian brethren, never, never to desire to become mer 
 chants, lest their souls should leave them, as did this sick man's." 
 
 Notwithstanding all the power and vanity of John Chief's mune- 
 doos, the poor backsliding sick man died, and his soul in earnest left 
 his body. 
 
 (K) 
 
 AT a Conference held at Colborne-on-Thames, the 27th January 
 1841: Present: The Superintendent of Indian Affairs; Eev 
 Eichard Flood, Eev. Solomon Waldron (Missionaries] ; and the 
 Chiefs of the Delawares, Oneidas and Chippewas. 
 
 The Chief, CANOTING, arose and said, that he was appointed 
 to speak for the three tribes, and addressed the Superintendent as 
 follows : 
 
 " Fqther, We have met in council, to take into consideration a 
 subject which has engaged the attention of our white brethren 
 throughout the country. We mean the destruction of the monu 
 ment erected on Queenstown Heights to the memory of a great 
 warrior, who, like Tecumseth, fell in defence of his sovereign. We 
 have a few chiefs and warriors still living who fought under the 
 command of the great and good General Brock ; and we remember 
 when he travelled on that road (the Long Woods) he said to us, ' I 
 bring iny sword to fight against your enemy and mine ; and now I 
 tell you plainly, they must not throw us down ; rise, follow me, that 
 your children may partake of all the privileges which you have 
 ever enjoyed under the protection of your great Father.' These 
 words struck deep into our hearts, and with one shout we flew to 
 aid him. Our hearts are yet afflicted by the loss of many a brave 
 chief and warrior who fell in that war ; and when we heard that 
 the ashes of that warrior had been disturbed, and the monument 
 shattered by the hand of the cowardly white man, our indignation 
 was aroused, and we all declared our abhorrence of such wicked 
 ness against the will of the Great Spirit, who was pleased to place 
 him there. 
 
APPENDIX. 273 
 
 " Father, The three nations here assembled have agreed to sub 
 scribe each the sum of ten pounds, towards the re-construction of 
 his monument ; and we request you to communicate to our great 
 father, Sir George Arthur, our sentiments on this subject ; and to 
 assure him that it is our firm determination to retain the same 
 zeal, loyalty, and devotion, that glowed in the bosoms of our fore 
 fathers, who bravely defended the Eoyal Standard, under which we 
 have the happiness to live, and to claim the proud distinction of 
 British subjects. 
 
 " Father, We salute you and our friends the missionaries, with a 
 hearty shake of the hand. 
 
 (Certified) J. B. CLENCH, S. I. A." 
 
 To our Brother SIR GEORGE ARTHUR, Lieutenant-Governor of the 
 Province of Upper Canada. 
 
 " Brother, The chiefs, warriors, and people of the Six Nations 
 Indians, heard with feelings of the greatest horror, that white men 
 from the American Nation had desecrated the grave of the brave 
 and lamented warrior, Sir Isaac Brock. 
 
 " The tomb of the brave warrior has always been esteemed sacred 
 among us, from the earliest period to which the tradition handed 
 down to us from our fathers extend. 
 
 " Brother, It has given to the chiefs, warriors, and people of the 
 Six Nations, great pleasure to hear that you, our brother, called a 
 meeting of your white people, at the spot where the brave warrior 
 fell, fighting in defence of his and our country ; and that it was 
 resolved to erect anew a monument sacred to his memory, to record 
 his valour to future generations. 
 
 " Brother We and our fathers endured the fatigues and priva 
 tions of war, fighting by the side of the illustrious dead, and wish 
 to contribute from our funds the sum of seventy-five pounds, to 
 forward the speedy completion of the work ; to commemorate our 
 veneration for the name of our illustrious and valiant brother, 
 deceased ; and to record our horror at the perpetration of so base 
 a deed as the destruction of the tomb where his hallowed remains 
 have been interred. 
 
 T 
 
274 APPENDIX. 
 
 " Brother, We have transmitted to our Chief Superintendent an 
 order for that amount, which we request may be paid for the above 
 purpose, out of our funds in the hands of Government. 
 
 " In the name and on behalf of the Six Nations. 
 
 " MOSES WALKER. 
 "JOHN S. JOHNSON. 
 " PETER GREEN. 
 " AARON "FRAZER. 
 "NOAH POWLIS. 
 " PETER POWLIS (^ his mark). 
 "Witness J. MARTIN, 
 "Sup.Ind.Dep." 
 
 To our Great Father, SIR GEORGE ARTHUR, K.C.H., Lieutenant 
 Governor of the Province of Upper Canada, and Major- 
 General Commanding Her Majesty's Forces therein, &c. 
 
 "Father, Our ears have been shocked in hearing that some per 
 son or persons have had the wickedness to destroy the sacred grave 
 of our late Great Father Major-General Sir Isaac Brock, the brave 
 hero of Upper Canada. 
 
 " Father, We cannot find language sufficient to express our utter 
 detestation of such an outrageous conduct. 
 
 " Father, Some of our people fought and bled by the side of 
 that brave chief. He was so brave that he feared no death. He 
 was beloved by all the red coats, and by all the inhabitants, and 
 by all your red children. 
 
 " Father,- We shall ever remember the debt of gratitude we and 
 our children owe to that great chieftain. Whilst your red children 
 were sitting together, like a family of helpless children, in danger 
 of being tomahawked, the brave hero flew with only a few brave 
 warriors to our rescue. His wisdom, skill, and bravery, saved 
 us from the destroying enemy. 
 
 "Father, Our hearts were made very glad, when we heard that 
 your Excellency, and your great officers and inhabitants of Upper 
 Canada, were about to re-construct the grave of our late Great 
 
APPENDIX. 275 
 
 Father ; and, as a tribute of respect to his memory, we wish to give 
 ten pounds, out of our annual land payments, towards re-building 
 the same. 
 
 " Father, We feel truly grateful to the British Government, for 
 the kind care they have ever manifested towards us. 
 
 "Father, We love our Great Mother the Queen, and all her 
 children over the great waters. 
 
 "Father, We are happy and contented to live under the protec 
 tion of such a wise, good, and powerful Government; and we hope 
 nothing shall ever separate us from the protecting hand of our 
 Great Mother the Queen ; and may the blessing of our Great Spirit 
 rest upon Her Majesty upon her great chiefs and upon her 
 people. This is all we have to say. 
 
 " Signed in behalf of the Eiver Credit Indians. 
 
 "JOSEPH SAWYER. 
 "PETER JONES. 
 "JOHN JONES. 
 
 "THOMAS SMITH. 
 "JAMES YOUNG. 
 "DAVID SAWYER. 
 "River Credit, 
 
 " January, 2nd, 1841." 
 
 The QUEEN'S Thanks to the Indians who subscribed for the Rebuilding 
 of Brocks Monument. 
 
 (Copy) " CHIEF SECRETARY'S OFFICE, 
 
 "Kingston, June 22nd, 1841. 
 
 " SIR, I am commanded by the Governor-General to inform you 
 that Her Majesty's Government having had before them a pamphlet 
 containing the addresses connected with the subscription of the 
 Indian tribes in Upper Canada, in aid of the re-construction of the 
 monument of Sir Isaac Brock, His Excellency has been directed 
 to convey to these tribes the thanks of the British Government and 
 nation for their zealous co-operation in this patriotic undertaking, 
 and to renew to them the assurance of the Queen's regard for their 
 welfare. 
 
 T2 
 
276 APPENDIX. 
 
 " You will have the goodness to communicate to the Indians who 
 took part in the subscription the sentiments which Her Majesty 
 has been pleased to express on the subject. 
 
 " I have the honour to be, Sir, 
 
 " Your most obedient humble Servant, 
 "(Signed) T. W. C. MURDOCK, 
 
 " Chief Secretary. 
 
 "S. P. JARVIS, Esq., 
 " Superintendent of Indian Affairs, <<?. <<?. 
 " Upper Canada." 
 
 (0.) 
 
 Copy of a Letter to the Hon. Commissioners appointed to enquire 
 into Indian Affairs. 
 
 MUNCEY MISSION HOUSE, Nov. 2,1st, 1842. 
 
 " GENTLEMEN, I beg to inclose, for your consideration, a copy 
 of my letter to Dr. Luckey, and his reply, on the subject of the 
 School of Industry at Missouri. 
 
 "From the knowledge I have of the Indian character, and from per 
 sonal observation, I have come to the conclusion that the system of 
 education hitherto adopted in our common schools has been too ineffi 
 cient. The children attend these schools from the houses of their 
 parents, a number of whom are good pious Christians, but who, never 
 theless, retain many of their old habits ; consequently, the good in 
 structions they receive at school are in a great measure neutralized at 
 home. It is a notorious fact that the parents in general exercise little 
 or no control over their children. Being thus left to follow their own 
 wills, they too frequently wander about in the woods with their 
 bows and arrows, or accompany their parents in their hunting 
 excursions. Another evil arises from their not being trained to 
 habits of industry, so that by the time they leave the schools they 
 are greatly averse to work, and naturally adopt the same mode of 
 life as their parents. 
 
APPENDIX. 277 
 
 " Under these considerations, I am very anxious to see manual 
 labour schools established among our people, that the children may 
 be properly trained and educated to habits of industry. I see 
 nothing to hinder the entire success of such a plan, and as the school 
 in the Missouri country is answering the most sanguine expectations 
 of its promoters, we may safely conclude that the same success would 
 attend the like operations among our Indians. I am happy to inform 
 you that all the Indians with whom I have conversed highly approve 
 of the project. They are ready and willing to give up their children 
 to the entire control and management of the teachers. 
 
 " I beg also to state that, in my opinion, unless something be done 
 in this way, the Indians will for ever remain in their half-civilized 
 state, and continue to be a burden to the British Government and 
 the missionary societies. But, on the contrary, by the blessing of 
 the Almighty on our proposed efforts, I see no reason, why they may 
 not be raised in their condition, so as to become useful subjects of 
 our Great Mother the Queen, and an ornament to society. I do not 
 mean to insinuate that our past efforts to Christianize and civilize 
 the red man of the forest have altogether proved abortive ; far from 
 it, we have many examples at our various mission stations of indus 
 trious Indians who cultivate their farms to the best of their know 
 ledge ; such have been induced from religious principles to abandon 
 the chase, and turn their attention to husbandry ; but we have 
 observed that in general, where this motive is wanting, the Indian 
 still adheres to his old habits. 
 
 " With regard to the means, I would suggest that part of the ex 
 penses be borne out of the Indian's land payments, and the other 
 out of the Parliamentary grant to the Indian department. I cannot 
 help expressing my opinion that a large amount of that grant might 
 be saved by curtailing the expenses of the department. The Wes- 
 leyan Missionary Society of the Canada Conference, who are very 
 anxious to see such schools in operation, would, in all probability, 
 aid in their establishment and support. 
 
 " I am not able to make any positive estimate as to the amount 
 necessary for the erection of the buildings, &c., &c., as that will 
 depend on the magnitude of the establishment. I should suppose 
 that a school that would accommodate 100 scholars might be put in 
 operation for about .1,500, or .2,000 currency. 
 
 " I beg to inform you that when I was in England, in the year 
 
27 S APPENDIX. 
 
 1838, I brought this subject before the Colonial Secretary, Lord 
 Glenelg, who was pleased to forward a despatch to his Excellency 
 Sir George Arthur, recommending the Colonial Government to 
 take the matter into consideration, and, if practicable, to do some 
 thing in the way of promoting the general welfare of the Indian 
 tribes." 
 
 " I have the honour to be, 
 
 " Gentlemen, 
 
 " Your most obedient and humble Servant, 
 (Signed) PETER JONES, 
 
 " Indian Missionary and Chief. 
 
 " To the Hon. Commissioners on Indian 
 Affairs, &c.> &c., Kingston" 
 
 RICHARD BARRETT. Printer, 13, Mark Lane, London. 
 
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