t99

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 :

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.

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-

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-

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-

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.

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

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 :

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

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.

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

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-

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.

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

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.

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

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

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.

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

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.

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.

M
1 '?

.2 .2
J | 1

1 1

"a |<

C 3 GD

^ <x>

"-3 rC

J "2 5

^ H

"?
ra O

<? i

CD 72
^

Munsee.

Oorh-quaiwh
Um-ee-minz

Skah-in-zoowh
Oorh-qua-zis
Uh-ke

Keesh-koowh
Kee-shoorqh

1
^4

Uh-lon-qua
Pah-tumowhwoz

Owhwozuhkuma
Ne-be

Ne-bee-zis
See-poowh

Uh-toowh
Mwah-kun-a

[S3

CD ,4

, r

Delaware.

|
1

11
I ?

?ee-lowh-wa
Orh-qua-ch
Kuk-keh

a-mah-pun-
Kee-shoorq

1
|

Uh-lun-quj
ahtum-owhi

whwossahkl
Ne-bi

Me-no-paig
See-poh

Uh-toowh
Mvvah-kun

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 <*

Me-tig
iVe-gee-wau

Mah-koo

Suk-ke-cee
TTh-na-moos

| ^

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

Ish-pe-min
Nee-beesh

Ke-che-guh-i
See-be

.P |

Muh-quah

Wah-wah-shke
Un-r\e-moof

1
5 s

CD
R

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

Me-tig
Weo-ge-waum

Muh-quuh

\Yah-wah-shka- s]
TTVi-^o-moosh

>> - 5

S3 ^

a -,

^ S

f-i

% tc

tU)

O -" ^-t

M* r^

^ "rrt

" >

Q pj

CD C

f s

PQ O r^

CQ OQ

02 O

CD t>

w *

i i j^

EH ^

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,

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.

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

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 ?

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.

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.

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.

Books Lately Publiihed

5, Bifhopfgate Without, London.

Crown 8vo, Illustrated, price 6s.

Settlers and Soldiers ; or, the War in TaranakL

Being a Chapter in the Life of a Settler. By Re\r.
THOMAS GILBERT, formerly Paftor of the General
Baptift Church, Ditchling, SufTex.

Crown 8vo, Illustrated.

Malta under the Phenicians, Knights, and
Englifh. By WILLIAM TALLACK, author of
" Friendly Sketches in America."

Crown 8vo, price 6s.

The Stockman, and other Tales. Illustrative
of Life in Australia. By HORACE EARLE, Esq.

Cloth extra,jos. 6d., Illustrated.

Will Adams. The Firft Englimman in Japan.
A Romantic Biography. By WILLIAM DALTON.

Crown 8vo., cloth, price 33. 6d., poft free.

Narrative of Ten Years' Imprifonment in the
Dungeons of Naples. By ANTONIO NICOLO, a
Political Exile.

Books lately Publijhed.

Just published, crown 8vo., 55.

Friendly Sketches in America. By WILLIAM
TALLACK. Contains Notices of Vifits to Friends in
Indiana, Ohio, Philadelphia, New York, and New
England, with defcriptions of Scenery, Colleges,
Schools and Cities ; and Anecdotes of Waftiington,
Whittier, Macaulay, &c. Particulars of the divifions
of the American Friends into " Orthodox," " Hick-
fite," Evangelical," and " Wilburite." Notices of
Unitarianifm, Slavery and Politics, &c.

Poft 8vo., cloth, price 6s. 6d,

A Memoir of William Allen, F.R.S. By the
Rev. J. SHERMAN, of Surrey Chapel.

Poft 8vo., cloth, price 45. 6d.

Curiofities of London Life ; or Phafes, Phylio-

logical and Social, of the Great Metropolis. By
C. M. SMITH.

Poft 8vo., cloth, price IDS. 6d.

The Three Archbifhops. Lanfranc Anfelm
A'Becket. By WASHINGTON and MARK WILKS.

Crown 8vo., cloth, price 45. 6d.

The Campaner Thai ; or, Difcourfes on the
Immortality of the Soul. By JEAN PAUL FR.
RICHTER. Tranflated from the German by JULIETTE
GOWA. Second Edition.

Crown 8vo., cloth, price 45.

The Half- Century ; its Hiftory, Political and
Social (1800 to 1850). By WASHINGTON WILKS.
With a chronological table of contents, and a tabular
arrangement of the Principal Officers of State from
1800 to 1850. Second Edition, revifed, and con
taining a Supplementary Chapter.

London : A. W. BENNETT, 5, Bifhopfgate Without, E.G.

THE UNIVERSITY OF CALIFORNIA LIBRARY