# History of the Ojibway Nation/Chapter 7

CHAPTER VII.
ERA OF THE DISCOVERY.
The era of their first knowledge of, and intercourse with the white race, is one of most vital importance in the history of the aborigines of this continent.
So far as their own tribe is concerned, the Ojibways have preserved accurate and detailed accounts of this event; and the information which their old men orally give on this subject, is worthy of much consideration, although they may slightly differ from the accounts which standard historians and writers have presented to the world, and which they have gleaned from the writings of the enterprising and fearless old Jesuit missionaries, and from the published narratives of the first adventurers who pierced into the heart of the American wilderness. This source of information may be considered as more reliable and authentic than the oral traditions of the Indians, but as we have undertaken to write their history as they themselves tell it, we will do so without respect to what has already been written by eminent and standard authors. The ​writer is disposed to consider as true and perfectly reliable, the information which he has obtained and thoroughly investigated, on this subject, and which he will proceed in this chapter to relate in the words of his old Indian informants.
A few preliminary remarks are deemed necessary, before fully entering into the narrative of the Ojibway's first knowledge and intercourse with his white brother.
Those who have carefully examined the writings of the old Jesuit missionaries and early adventurers, who claim to have been the first discoverers of new regions, and new people, in the then dark wilderness of the west, or central America, have found many gross mistakes and exaggerations, and their works as a whole, are only tolerated and their accounts made matters of history, because no other source of information has ever been opened to the public:
It is a fact found generally true, that the first adventurer who is able to give a flaming account of his travels, is handed down to posterity as the first discoverer of the country and people which he describes as having visited, when mayhap, that same region, and those same people had been, long previous, discovered by some obscure and more modest man, who, because he could not blazon forth his achievements in a book of travels, forever loses the credit of what he really has performed.
Many instances of this nature are being daily brought to light, and might be enumerated. Among others, Mr. Catlin claims in his book (and is believed by all who do not know to the contrary), to have been the first white man who visited the Dakota pipestone quarry, when in fact, that same quarry had been known to, and visited by white traders for nearly a century before Catlin saw it and wrote his book.
In the same manner also, Charles Lanman, of later notoriety, claims to have been the first white man who visited ​the Falls of the St. Louis River, when in fact Aitkin, Morrison, Sayer, and a host of others as white as he, had visited, and resided for fifty years within sound of those same falls. It is thus that a man who travels for the purpose of writing a book to sell, and who, being a man of letters, is able to trumpet forth his own fame, often plucks the laurels due to more modest and unlettered adventurers. Mr. Bancroft in his standard "History of the United States," mentions that in the year 1665, the enterprising and persevering Jesuit missionary, Claude Allouez, with one companion, pushed his way into Lake Superior and discovered the Ojibways congregated in a large village in the Bay of Shag-a-waum-ik-ong, and preparing to go on a war party against the Dakotas; that he resided two years among them, and taught a choir of their youths to chant the Pater and Ave.
This is the first visit made by white men to this point on Lake Superior, of which we have any reliable written testimony. The account as given in Bancroft's "History" is not altogether corroborated by the Ojibways. It is only through minute and repeated inquiry, that I have learned the fact from their own lips, of this early visit of a "black gowned priest," but not of his having resided with them for any length of time. And they assert positively that it was many years after the first visit of the white men to their village in the Bay of Shag-a-waum-ik-ong, that the "priest" made his appearance among them. And I am disposed to doubt that as long a stay as two years was made by Father Allouez among their people, or that any of them learned to chant canticles, for the reason that the Ojibways, who are so minute in the relation of the particulars of any important event in their history, comprised within the past eight generations, do not make any mention of ​these facts. It is probable that the two years stay of this Jesuit in the Bay of Shag-a-waum-ik-ong, amounted to an occasional visit from Sault Ste. Marie, or Quebec, which place had already at this period, become the starting and rallying point of Western French adventurers.
In those days there appears to have been a spirit of competition and rivalry among the different sects of the Catholic priesthood, as to who would pierce farthest into the western wilderness of America to plant the cross.
Imagination in some instances, outstripped their actual progress, and missionary stations are located on Hennepin's old map, in spots where a white man had never set foot. That the Catholic priests appeared amongst their earliest white visitors, the Ojibways readily acknowledge. And the name by which they have ever known the French people is a sufficient testimony to this fact, Wa-me-tig-oshe. For many years this name could not be translated by the imperfect interpreters employed by the agents of the French and English, and its literal definition was not given till during the last war, at a council of different tribes, convened by the British at Drummond's Isle. The several Ojibway interpreters present were asked to give its definition. All failed, till John Baptiste Cadotte, acknowledged to be the most perfect interpreter of the Algics ​in his time, arose and gave it as follows: "Wa-mit-ig-oshe is derived from wa-wa, to wave, and metig, wood or stick, and means literally, people or 'men of the waving stick,' derived from the fact that when the French first appeared among the Algonquins who have given them this name, they came accompanied with priests who waved the Cross over their heads whenever they landed at an Indian village."
The circumstance also is worthy of mention, that a few years ago, an old Indian woman dug up an antique silver crucifix on her garden at Bad River near La Pointe, after it had been deeply ploughed. This discovery was made under my own observation, and I recollect at the time it created quite a little excitement amongst the good Catholics of La Pointe, who insisted that the Great Spirit had given this as a token for the old woman to join the church. The crucifix was found about two feet from the surface of the ground, composed of pure silver, about three inches long and size in proportion. It has since been buried at Gull Lake, in the grave of a favorite grandchild of the old Indian woman, to whom she had given it as a plaything.
The Ojibways affirm that long before they became aware of the white man's presence on this continent, their coming was prophesied by one of their old men, whose great sanctity and oft-repeated fasts, enabled him to commune with spirits and see far into the future. He prophesied that the white spirits would come in numbers like sand on the lake shore, and would sweep the red race from the hunting grounds which the Great Spirit had given them as an inheritance. It was prophesied that the consequence of the white man's appearance would be, to the An-ish-in-aub-ag, an "ending of the world." They acknowledge that at ​first their ancestors believed not the words of the old prophet foretelling these events; but now as the present generation daily see the foretold events coming to pass in all their details, the more reflective class firmly believe that they are truly a "doomed race." It was through harping on this prophecy, by which Te-cum-seh and his brother, the celebrated Show-a-no prophet, succeeded so well in forming a coalition among the Algic and other tribes, the main and secret object of which, was the final extermination of the white race from America.
The account which the Ojibways give of their first knowledge of the whites, is as follows:—
While still living in their large and central town on the Island of La Pointe, a principal and leading Me-da-we priest, whose name was Ma-se-wa-pe-ga (whole ribs), dreamed a dream wherein he beheld spirits in the form of men, but possessing white skins and having their heads covered. They approached him with hands extended and with smiles on their faces. This singular dream he related to the principal men of the Ojibways on the occasion of a grand sacrificial feast to his guardian dream-spirit. He informed them that the white spirits who had thus appeared to him, resided toward the rising sun, and that he would go and search for them. His people tried to dissuade him from undertaking what they termed a foolish journey, but firm in his belief, and strong in his determination, he was occupied a whole year in making preparations for his intended journey. He built a strong canoe of birch bark and cedar wood; he hunted and cured plenty of meat for his provisions; and early in the spring when the ice had left the Great Lakes, and he had completed his preparations, Ma-se-wa-pe-ga, with only his wife for a companion, started on his travels in quest of the white spirits whom he had seen in his dream.
He paddled eastward down the Great Lakes in the route ​of the former migration of his tribe, till he entered into a large river which flowed in the direction of the rising sun. Undiscovered he passed through the hostile tribes of the Naud-o-ways. At last when the river on which he floated, had become wide and like a lake, he discovered on the banks, a hut, made of logs, and he noticed the stumps of large trees which had been cut by sharper instruments than the rude stone axes used by the Indians.
The signs were apparently two winters old, but satisfied that it was the work of the spirits, for whom he was in search, Ma-se-wa-pe-ga proceeded on his journey, and he soon came to another hut and clearing, which though deserted, had been built and occupied during the previous winter. Much encouraged, he paddled on down stream till he discovered another hut from the top of which arose a smoke. It was occupied by the "white spirits," who, on his landing, cordially welcomed him with a shake of the hand.
When about to depart to return home, presents of a steel axe, knife, beads, and a small strip of scarlet cloth were given him, which, carefully depositing in his medicine bag, as sacred articles, he brought safely home to his people at La Pointe. Ma-se-wa-pe-ga again collected the principal men of his tribe in council, and displaying his curious presents, he gave a full narrative of his successful journey and the fulfilment of his dream. The following spring a large number of his people followed him on his second visit to the supposed "white spirits." They carried with them many skins of the beaver, and they returned home late in the fall with the dread fire-arm, which was to give them power over their much feared enemies. It is on this occasion also, that they first procured the fire-water which was to prove the most dreadful scourge and curse of their race.
It is related that on the arrival of this party at La Pointe, ​with the fire-water, none dare drink it, thinking it a poison which would immediately cause death. They, however, to test its virtues, made an experimental trial on a very aged woman who—as they reasoned—had but a short time to live at all events, and whose death would be a matter of no account. The old woman drank it, appeared perfectly happy and in ecstasies, got over the effects of it, and begged for more. On which the men took courage, and drank up the remainder themselves. From that time, fire-water became the mammon of the Ojibways, and a journey of hundreds of miles to procure a taste of it, was considered but as boy's play.
They tell, also, the effect of the first gun, which they procured from the whites and introduced among the more remote and ignorant Dakotas, with whom at this time they happened to be on terms of peace. A peace party of the Ojibways visited a village of these people on the St. Croix river, and took with them as a curiosity, the dreadful weapon they had procured. While enjoying their peaceful games, the young men of the Ojibways informed the Dakotas of the fearful and deadly effects of the gun; but they, thinking that the Ojibways wished to intimidate them with an imaginary fear, reviled and laughed at the instrument, and in their disbelief they even offered to bet against its deadly effects. The dispute becoming high, the bet was taken, and a Dakota brave in utter derision, insisted on offering the back part of his body as a prominent mark. He was shot dead on the spot. With difficulty the peace-party succeeded in returning safely home, for the wrath of the Dakotas was aroused at the death of their warrior, and the old feud was again renewed, though from this time they evinced a mortal fear of the gun, which their remoteness from the white strangers precluded them from obtaining, till many years after the Ojibways had been fully supplied.
​About this time, the old men of the tribe date the sudden evacuation of their town on the island of La Pointe, and the planting of their lodges in the adjoining Bay of Shag-a-waum-ik-ong, which occurrence I have fully mentioned in the preceding chapter. The first white men whom they tell of having visited them, came after this dispersion, and while they were congregated on the shores of the Bay.
One clear morning in the early part of winter, soon after the islands which are clustered in this portion of Lake Superior and known as the Apostles, had been locked in ice, a party of young men of the Ojibways started out from their village in the Bay of Shag-a-waum-ik-ong, to go, as was customary, and spear fish through holes in the ice, between the island of La Pointe and the main shore, this being considered as the best ground for this mode of fishing. While engaged in their sport, they discovered a smoke arising from a point of the adjacent island, toward its eastern extremity.
The island of La Pointe was then totally unfrequented, from superstitious fears which had but a short time previous led to its total evacuation by the tribe, and it was considered an act of the greatest hardihood for any one to set foot on its shores. The young men returned home at evening and reported the smoke which they had seen arising from the island, and various were the conjectures of the old people respecting the persons who would dare to build a fire on the spirit-haunted isle. They must be strangers, and the young men were directed, should they again see the smoke, to go and find out who made it.
Early the next morning, again proceeding to their fishing ground, the young men once more noticed the smoke arising from the eastern end of the unfrequented island, and led on by curiosity, they ran thither and found a small log cabin in which they discovered two white men in the ​last stages of starvation. The young Ojibways filled with compassion, carefully conveyed them to their village, where, being nourished with great kindness, their lives were preserved.
These two white men had started from Quebec during the summer with a supply of goods, to go and find the Ojibways who every year had brought rich packs of beaver to the sea-coast, notwithstanding that their road was barred by numerous parties of the watchful and jealous Iroquois. Coasting slowly up the southern shores of the Great Lake late in the fall, they had been driven by the ice on to the unfrequented island, and not discovering the vicinity of the Indian village, they had been for some time enduring the pangs of hunger. At the time they were found by the young Indians, they had been reduced to the extremity of roasting and eating their woollen cloth and blankets as the last means of sustaining life.
Having come provided with goods they remained in the village during the winter, exchanging their commodities for beaver skins. The ensuing spring a large number of the Ojibways accompanied them on their return home.
From close inquiry, and judging from events which are said to have occurred about this period of time, I am disposed to believe that this first visit by the whites took place about two hundred years ago. It is, at any rate, certain that it happened a few years prior to the visit of the "Black gowns" mentioned in Bancroft's History, and it is one hundred and eighty-four years since this well-authenticated occurrence.
If thorough inquiry were to be made, it would be found that the idea which is now generally believed, that the pious missionaries of those olden times, were the first pioneers into the Indian country about the great chain of Lakes, and Upper Mississippi, and were only followed closely by the traders, is a mistaken one. The adventur​ous, but obscure and unlettered trader, was the first pioneer. He cared only for beaver skins, and his ambition not leading him to secure the name of a first discoverer by publishing his travels, this honor naturally fell to those who were as much actuated by a thirst for fame, as by religious zeal.
The glowing accounts given by these traders on their return with their peltries to Quebec, their tales of large villages of peaceable and docile tribes, caused the eager Jesuit and Franciscan to accompany him back to the scene of his glowing accounts, and to plant the cross amongst the ignorant and simple children of the forest.
In making these remarks, we do not wish to deteriorate from the great praise which is nevertheless due to these pious and persevering fathers, who so early attempted to save the souls of the benighted Indians.
In the separation of the Ojibway tribe into two divisions, upwards of three centuries ago at the outlet of Lake Superior, which has been fully treated of in a previous chapter, a considerable band remained on their ancient village site at Bow-e-ting or Falls of St. Marie; and here, some years prior to the first visit of the white men and "Black Gowns" to the greater village in the Bay of Shag-a-waum-ik-ong, traders and priests had established themselves, and this circumstance naturally conduced to draw thither from their more western and dangerously situated villages, many families of this tribe, till they again numbered many wigwams, on this, the site of their ancient town. It was the first discovery of this tribe, at this point, which has given them the name, by the French, of Saulteaux, from the circumstance of their residing at the "Falls."
This band have ever since this period, remained detached by the intervening southern shores of Lake Superior, from the main body of the tribe who have radiated northward, ​westward and southward, from their central town of La Pointe.
Aided by the French, Ottawas, Potawatumies, and Wyandots, they succeeded in checking the harassing incursions of the war-like Iroquois, and as they became equally possessed of the fire-arm, instead of being pressed westward, as they had been for centuries before, they retraced the eastern track of their ancestors' former emigration, and rejoined the remnants of their race who had been for many years cut off from them by the intervening Iroquois, and who had first greeted the French strangers who landed in the river St. Lawrence, and who termed them Algonquins.
From this period, the communication between the eastern section or rear of the Algic tribes, occupying the lower waters of the River St. Lawrence, and the great western van who occupied the area of Lake Superior, became comparatively free and open, for villages of the Algic tribes lined the shores of the great chain of Lakes and also the banks of the great river which forms the outlet into the "salt water."
In one of their traditions it is stated that "when the white man first came in sight of the 'Great Turtle' island of Mackinaw, they beheld walking on the pebbly shores, a crane and a bear who received them kindly, invited them to their wigwams, and placed food before them." This allegory denotes that Ojibways of the Crane and Bear Totem families first received the white strangers, and extended to them the hand of friendship and rites of hospitality, and in remembrance of this occurrence they are said to have been the favorite clans with the old French discoverers.
* ↑ The allusion is to Lanman's Summer in the Wilderness, published in New York, 1847.—E.D.N.
* ↑ Mr. Bancroft erroneously wrote in the 14th edition of the History of the United States, that Allouez "on the first day of October arrived at the great village of the Chippewas In the Bay of Chagouamigon," but Mr. Warren is also wrong in his supposition. Allouez upon invitation of traders, came with them to Chagouamigon Bay in October, 1665. At that time there was no permanent Ojibway village beyond Sault Ste. Marie. He built a bark chapel on the shores of the Bay between a village of Petun Hurons, and a village comprised of three bands of Ottawas. On the 30th of August, 1667, he returned to Montreal, and in two days departed again for Lake Superior, where he remained until 1669, when a mission was established among the Ojibways at Sault Ste. Marie. In 1669 Marquette succeeded Allouez, in the words of the Relation of 1669–70, "at Chagouamigong where the Outaouacs and Hurons dwell." He remained with them until they were driven out of Lake Superior in 1671 by the Sioux.—E.D.N.
* ↑ Another article in this volume shows that silver crosses were sold by French and English traders.—E.D.N.