The Princeton union. [volume] (Princeton, Minn.) 1876-1976, 1907-05-16

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patched. But q remnant retired dur
ling the darkness Of the night to their
last remaining village on the smaller
lake. Here they made their last
stand, and the Ojibways, following
them up, the havoc among their ranks
was continued during the whole course
of another day.
! "The next morning the Glib.
ways, wishing I to renew the
conflict, found the village evacuated
by the few who survived. They had
fed during the night down the river in
their canoes, and it became common
saying that the former dwellers of
Mile Laos became, by this three days
struggle, swept away forever from
their favorite village sites. The re-
mains OF their earthen wigwams are
still plainly visible in great numbers
on the spots where these events are
said to have occurred, but are now
mostly covered by forests of maple
trees. The Ojibways assert, as a
proof of this tradition, that whenever
they have dug into these mounds,
which they occasionally do, they have
discovered human bones in great
abundance and lying scattered pro-
miscuously in the soil. showing that
they had not been regularly buried,
but were cut into pieces and scattered
about, as Indians always treat those
they slay in battle.
cit is we'll to state here
that some of the old men who re-
late this tradition give the name of
O-maum-ee to the former dwellers of
Mile Laos, and they further assert
that these people we're totally extermi-
mated on this occasion. The more
intelligent affirm that they were the
Ab-oin or Dakotahs, who having
their principle village on a peninsula,
Min-a-waum, we're known in those
days by the name of O-maum-ee.
| This, connected with the fact afforded
US by the early French explorers,
Hennepin, Du Luth and LIE Sueur,
that the Mde'wakantons were former
jewellers of Mile Laos, is sufficient to
prove the identify of the people whom
the Ojibways drove from it's possess
sion.
"Ojibway tradition further states
that the Dakotahs who had been
driven from Mile Laos made another
village on Rum river and that they
did not finally leave this region of
country till about the year ITO, after
their great expedition or war party to
the head waters of the Mississippi,
which resulted in the battle of Crow
Wing.'
The Chippewa nation from 1850 to
1866, or period of over one hundred
years, comprised the whole country
north from Taylors Falls in a line
running to Grow Wing, thence to
White Earth, on to the Red River of
the North, which practically covered
all that heavily timbered country, and
a dead line ran in circle embracing
that area. It was death for Chip
pewa to cross over to the south or for
Sioux to cross to the north, and al
though a fierce perpetual war was
kept up between the tribes the Chippe-
was maintained their hard-fought
lands. They kept up their scalp
dances, erected their medicine lodges,
hunted their deer and gathered their
rice at Kathio. Historians among
this tribe have still recollection of
numerous battles and fights with the
Sioux nation, and their war chief,
Mo-zo-ma-na, has related to the writer
his account of the battles at the Big
Eddy on Rum river and the one near
Sunrise, also Of the one near Shake
pee-the only time the Chippewas
crossed the Mississippi to attack their
old enemy-and where he was badly
wounded.
The Chippewa and Sioux warfare
was continually kept up, and is tale
of battles and scalps, defeats and vic
tories until 1862, when the Sioux out
break occurred when Little Grow, a
Sioux chief, and Hole-i -the-Day, a
Chippewa chief, conspired to join
forces to wipe out the white settlers
and regain their old hunting grounds.
It is claimed that chief at Gull
lake gave the first warning to Fort
Ripley of the approach of Hole-in-the-
Day with his warriors, but Mo-zo-
mana, in relating the circumstances
to the writer, stated that Hole-in-the-
Day had marched down with what
force he could collect to near where
Brainerd now is and sent three rum
ners to Mile Laos to have the band
join them; that two days. council
was held and some of the yOuug