History of the Ottawa and Chippewa Indians of Michigan Part 3

The first winter we lived at Little Traverse as a permanent home was in the year 1828, and in the following spring my own dear mother died very suddenly, as she was burned while they were making sugar in the woods.

She was burned so badly that she only lived four days after. I was small, but I was old enough to know and mourn for my dear mother. I felt as though I had lost everything dear to me and every friend; there was no one that I could place such confidence in, not even my own father. So my father's household was broken up: we were pretty well scattered after that. He could not very well keep us together; being the least one in the family, I became a perfect wild rover. At last I left Little Traverse when about 13 or 14 years age. I went to Green Bay, Wis., with the expectation of living with an older sister who had married a Scotchman named Gibson and had gone there to make a home somewhere in Green Bay. I found them, but I did not stay with them long. I left them and went to live with a farmer close by whose name was Sylvester. From this place I was persuaded by another man to go with him on the fishing ground, to a place called Sturgeon Bay, Wis.

From there I sailed with Mr. Robert Campbell. Mr. Campbell was a good man and Christian. His father had a nice farm at Bay Settlement, near Green Bay, Wis., where also my sister settled down. I sailed with him one summer. We came to Mackinac Island in the fall of 1840, and there I met my father and all my relations, and great many Indians as they were about receiving their annual payment from the Government. So I left the vessel and hired out in the store to act as clerk during the payment time.

After all the Indians had gone away from the island, I was still working in the store and thought to make my winter quarters there, but did not. One day I met my father's old friend, the Rev. Mr. Alvin Coe, the traveling missionary of whom I have already spoken as having asked me to go with him to the State of Ohio where I might have an opportunity to go to school and be educated like the white man. I told him I will go with him, provided he will take an interest to watch over me, that no one would abuse me out there after getting into the strange country. He faithfully promised that he would do all this, and would also do all he could to help me along to obtain my education. He said he was going that night and I must be on hand when the boat arrived; but I failed to tell him my stopping place. So when the boat arrived I was too sound asleep to hear it. Poor old man! I was told that he felt disappointed to have to go with, out me. As I woke in the morning I inquired if any boat had arrived during the night. I was told there was. I was also told there was an old man who seemed to be very anxious, and was looking for me all over the crowd on the dock, but he could not find me there. When the boat was pushing out he jumped on board and then turned to the crowd, saying, "Tell my little boy, Jackson, son of the old chief Macka-de-be-nessy, of Arbor Croche, that I have gone on this boat."

Thus I was left, and missed the opportunity when I might have been educated while I was yet much younger. A few days afterwards, as I walked out from the store one evening, I met two young men in the street, one of whom I frequently saw during the payment time, but the other was entirely a stranger to me. He was a most n.o.ble-looking and tall young man, but, behold, he spoke perfectly and freely the Indian language, saying to me, "My boy, would you be willing to take us to that vessel out there?" at the same time pointing to a vessel which was already outside of the harbor, sails up, but in a perfectly dead calm, as there was not a breath of wind. I told them I would, provided I could get the boat to get there; in which he replied that they will do all that part of the business, but they wanted some one to bring the boat back. As I was walking with another mate of mine, I ask him to go with me to take these folks on board. The next thing we were on the way towards the vessel. As we went along this n.o.ble young man said to me, "My boy, would you like to come with us to Grand Traverse?" I replied, "I would like to see Grand Traverse, but am not prepared to go just now." "Would you not like to learn the blacksmith trade? This man is a government blacksmith in Grand Traverse," referring to his companion, "and he needs an a.s.sistant in the business. We will give you position as an a.s.sistant and a salary of $240 yearly, or $20 per month." I replied, "I will go, for I would be very glad to find a chance to learn a trade and at the same time to get my living." Therefore I also got on board, and my friend had to come back alone with the boat we borrowed.

This was the same vessel that I had sailed on that season. We arrived at the place now called "The Old Mission," where there was a nice harbor. [Footnote: The Mission was already established by this time, 1840, conducted by the Presbyterian Board of missions. Rev. P.

Dougherty, who was indeed a true Christian, and good to Indians, was a preacher for the Mission. Daniel Rod, the half-breed from St. Clair River, Mich., was his interpreter. Mr. Bradley acted as teacher, who afterwards proved himself unworthy for the position, which produced a bad effect among the Indians. The Mission is now out of existence.]

This young man, whose name I now learned was John M. Johnstone, of Sault Ste. Marie, the brother-in-law of Henry Schoolcraft, our Indian agent, said when we arrived, "You have no commission yet to work in the shop; you will therefore have to go back to Mackinac with this letter which you will take to Indian agent yourself and n.o.body else. Then come back at the first opportunity if he tells you to come."

So I had to return to Mackinac on the same vessel with which we went away. At Mackinac I received my commission without any trouble. On arriving at Grand Traverse the Indians were having a big council which was concocted, I was told, by the brother of my benefactor, who was trading there among the Indians. They were getting up remonstrances and pet.i.tioning the Government against my appointment, setting forth as reason of their complaint that I did not belong to that tribe of Indians, and was therefore not ent.i.tled to the position, and they would rather have one of their own boys belonging to the tribe put to this trade. But my friend Johnstone told me "not to mind anything, but go about my business. The blacksmith shop had been established here for more than two years, and they should have thought of putting their boy in the shop long before this." So accordingly I continued working and minding my own business for five years, when I quit of my own accord.

There were no white people there at that time, only such as were employed by the Government, and the missionaries and teachers, and the Indians were very happy in those days.

I have told my readers in the previous chapters of this little book, that from the time I was invited by our most estimable friend, Rev.

Alvin Coe, to go with him to the State of Ohio in order to receive an education, "that it was never blotted out of my mind," and therefore the very day I quit the blacksmith shop at Grand Traverse, I turned my face toward the State of Ohio, for that object alone. I came to Little Traverse to bid a good-by to my father and relations late in October, 1845. I did not even stay half a day at Little Traverse. I started for Arbor Croche the same day I bid the last farewell to my folks, in order to obtain an opportunity there to get to Mackinac Island, from which I intended to take my pa.s.sage for Cleveland. Arriving at Arbor Croche, which is fourteen miles from Little Traverse, I met an orphan boy, Paul Naw-o-ga-de by name, a distant relative, and proposed to pay his pa.s.sage to Cleveland. The brother of this little boy had a boat of his own, and offered to take us to Mackinac Island, and I was vary glad of the opportunity. So the next day we started for Mackinac, not knowing what would become of us if my little means were exhausted and we should be unsuccessful in finding our old friend, Mr. Alvin Coe.

The day we arrived at Mackinac we took pa.s.sage for Cleveland. Arriving there we were scared at seeing so many people coming to us who wanted us to get into their cabs to take us to some hotel which might cost us two or three dollars a day. We went to Farmer's Hotel. In the evening the landlady was somewhat curious to know where we hailed from and where we were going to. I told her we came from Michigan, but we did not know yet where we should go to. I asked her if she ever knew or heard of a minister named Alvin Coe. "What,"--she seemed to be very much surprised--"Mr. Alvin Coe the traveling missionary?" I said, "Yes, the same." "Why, that is my own uncle. What is it about him?" "O, nothing; only I would like to know where he lives, and how far." I was equally surprised to think that we happened to meet one of his relatives, and thought at this moment, G.o.d must be with us in our undertaking. "You know my uncle, then," she said. I said, "Yes; he is my particular friend, and I am going to look for him." Of course, she told us the name of the town in which he lived, and how far and which road to take to get there. It also happened that there was one gentleman at Farmer's Hotel, who had been out west and came on the same boat on which we came, and he was going the next day in that direction on foot, and said he would guide us as far as he would go, which would be about twenty miles, and there was thirty miles to go after that. So the next day we started. Arriving late in the afternoon at the outskirts of the little village called Twinsburg, our white companion told us this is the place where he intended to stop for a while, and said, "You better stop with me for the night, and after supper you could visit the inst.i.tution in the village and see the princ.i.p.al of the school here; you might possibly get a chance to attend that school, as you say that was your object in coming to this part of the country." I was very much surprised, as he had not said one word about it as we came along on the road. After supper, I went as he directed. As I approached the seminary I saw a good many boys playing on the square of the village, and I went and stood close by. Very soon one of the young men came up to me, saying, "Are you going to attend our school here?" I told him, "No, sir; I am going thirty miles further to attend some school there." "This is the best school that I know of anywhere about this country," he said. I asked him if he would introduce me to the proprietor of the school. "Most cheerfully," said he; "will you please to tell me what place you came from, and your name." "I came from Michigan, and my name is Blackbird." "All right, I will go with you."

So we came to the professor's room, and he introduced me. "Well, Mr.

Blackbird, do you wish to attend our school?" I said, "I do not know, sir, how that might be, as I have not much means to pay my way, but I am seeking for a man who invited me to come to come to Ohio some five years ago, and promised that he would help me all he could for my education. His name is Alvin Coe, a traveling missionary, my father's old friend." "We have two Indian boys here attending school, and I think you will not be very lonesome if you should conclude to stay with us." "What are their names?" I asked. "One is Francis Petoskey, and the other is Paul Ka-gwe-tosong." I said, "I know them both; I came from the same place they did, but I did not know they were here, I only knew they were attending school somewhere among the whites." "Can you do any kind of work?" "I am a blacksmith by trade, sir, and besides I can do most every other kind of work." He said, "If you conclude to stay, I will try to aid you in finding a place where you could work to pay for your lodging and board; and in the meantime we will cause Mr. Alvin Coe to come and see you, and if he sees fit to take you away he can do so, provided you would be willing to go with him." I told him I would stay, if I found a place to work to pay for my board, and provided that I could make some arrangement for the little companion who came with me.

After considering a few moments, he proposed to take my little companion to his boarding house until a better arrangment could be made. This was the end of my conversation with this n.o.ble hearted professor and proprietor of this Inst.i.tution, whose name was Rev.

Samuel Bissell, of Twinsburg, Ohio.

In the morning, after breakfast, I went back to the village and found arrangments were already made for both of us, and all we had to do was just to shift our quarters. I came to live with a young blacksmith in the village and work two hours in the morning and two hours in the evening, and many times I finished my hours at sunrise. Some time during the winter, my friend Mr. Alvin Coe came and took me off, with the understanding, however, that if I did not like the school where he was, I was to come back to Twinsburg. So in about two weeks I came back to the old inst.i.tution, as I did not like the place. At last Dr.

Brainsmade, of Newark, New Jersey, took a deep interest in my welfare and education, and he proposed to aid me and take me through the medical college. Therefore I quit working my hours in the shop and boarded at the inst.i.tution, attending solely to my studies for over four years.

I have already told my readers in previous chapters how bad I felt when I had to return to Michigan. After I came home I did everything towards the welfare and happiness of my people, beside attending to my aged father, as I found my people to be very different then from what they were, as they were beginning to have a free use of intoxicating liquors. I immediately caused the pledge to be signed in every village of the Indians, in which I was quite successful, as almost everyone pledged themselves never again to touch intoxicating drinks. I also advocated the right of citizenship for my people in the State of Michigan, although we were repeatedly told by our white neighbors that we could not very well be adopted as citizens of the State as long as we were receiving annuities from the general government on account of our former treaties. My object of promulgating this cause was, I thought it would be the only salvation of my people from being sent off to the west of the Mississippi, where perhaps, more than one-half would have died before they could be acclimated to the country to which they would be driven. I have suffered very great hardships for this cause, as I had to walk from Little Traverse through the dense forest, and almost the entire length of the southern peninsula of Michigan, in order to reach the authorities of the State to hold conference with them upon the subject of the citizenship of the Ottawas and Chippewas, and walked on snow-shoes in the middle of winter in company with one of our young chieftains from Cross Village. [Footnote: Mr. Wardsworth also accompanied us from Elk Rapids, on his way to Detroit to obtain a commission as surveyor on some part of the Grand Traverse region.] We were subjected to great exposure with only a camp fire for several days in the month of February.

After crossing Houghton Lake, which is the head waters of the Muskegon river, that evening we swallowed the last morsel of food, and actually we traveled and camped out with empty stomachs for two days and a half before we came to any inhabited place. At last we struck the Te-ti-pe- wa-say (t.i.ttabawa.s.see), one of the princ.i.p.al branches of Saginaw river, and following down that stream on the ice we came to an Indian camp which stood by the river side, and also saw many human foot-prints on the ice, but the camp was deserted and we found nothing to eat. We left the place and once more followed the river, and after walking about half a mile we came to another Indian camp, and saw blue smoke coming out of it. As we came up to the camp we found nothing but women and children (all the men were out hunting). They gave us food, and we went on our journey the next day.

We went to Detroit to see Judge Wing to obtain his legal opinion on the subject of the citizenship of the Ottawa and Chippewa Indians of Michigan. We had a very pleasant visit with him, and he gave us as his legal opinion of this matter, that he did not think that it would debar us from being citizens of the State, because the Government owed us a little money on account of our former treaties, provided we should renounce our allegiance to our chiefs and recognize no other chief authority than the President of the United States; and that we would not be required to have any writ of naturalization as we are already naturalized by being American born. After a pleasant visit with Hon.

Judge Wing, we next turned our faces to the State Legislature and Governor. In this also we thought we were very successful, for the Governor received us very kindly and gave us much good counsel on the subject of citizenship, giving us some instructions as to how we should live under the rule of the State if we should become the children of the same. He talked to us as though he was talking to his own son who had just come from a far country and asked his father's permission to stay in the household.

After a pleasant visit with the Governor, and seeing some of the members of the State Legislature, receiving full a.s.surance that our undertaking and object would be well looked after, we retraced our steps back to Little Traverse, to report the result of our visit. After that, not many Indians believed these flying reports gotten up by our white neighbors. In that year, the clause was put in the revised statutes of the State of Michigan, that every male person of Indian descent in Michigan not members of any tribe shall be ent.i.tled to vote.

In the year 1855, I was again delegated to attend the council of Detroit for the treaty of 1855, and in that council I made several speeches before the Hon. Commissioner of Indian Affairs, Mr. Manypenny, of Washington, on the subject of our educational fund, $8000 per annum, which had been expended for the education of the Indian youths for the last nineteen years, and which was to be continued ten years longer.

This sum had never been used directly for any scholars, but it was stated that it was given to the religious societies which had missions among the Michigan Indians. In that council I advocated that the said fund be retained in the hands of the general Government for the benefit of those Indian youths who really intended to be educated and who went among the whites or in civilized communities to be educated, and if it need be, to be used for the collegiate education of those Indian youths, but let the children at home be educated at home by taxation, and giving fully my reasons in advancing such proposition. The Hon.

Commissioner was much taken up with my remarks on this subject, I being the youngest member, and told the older members of the council that he would like to hear some of them on this subject. "The young man who has been making remarks on this matter has a very good idea with regard to your educational funds; now let us hear farther remarks on this subject by some other members of the council." But not one Indian stirred. And again and again the next day, I tried to urge this matter to the Hon.

Commissioner and the Indians to cooperate with me, but they would not, because my people were so ignorant they did not know the value of education, or else they misunderstood the whole subject. On the third day, as I was about getting up to make further remarks upon this subject, one of the old members, who was the most unworthy of all the company, as he got very drunk the day we arrived in Detroit and was locked up in jail as disorderly two or three days, arose and said to the Commissioner that I was not authorized by any of the council to get up here and make such remarks. "We did not come here to talk about education, but came expressly to form a treaty." Then burst into a great laughter all the spectators of the council and some of the members too. I was told afterwards that it was a put up job to prevent any change by the persons who had been handling for years this Indian educational fund, as there were a number of them in the council hall.

Thus was lost one of the most n.o.ble objects which ought to have been first looked after.

After the council dispersed and came home, I sat down and wrote a long article, giving the full history of the past in regard to this matter; how our educational fund, $8000 per annum, had been handled and conducted for nearly twenty years, and yet not one Indian youth could spell the simplest word in the English language, and these writings I had published in the Detroit Tribune for public inspection.

CHAPTER VIII.

Becoming Protestant--Persecutions--Second Attempt to go to School-- Trials With Indian Agent--Governor Lewis Ca.s.s--Struggle During Education--Getting Married--Coming Home--Government Interpreter and Postmaster.

The next five years were pa.s.sed among my people, doing a little of everything, laboring, teaching, and interpreting sermons among the Protestant missions--for there were by this time two Protestant missions established among the Ottawas of Arbor Croche, one at Bear River, now Petoskey, and another at Middle Village or Arbor Croche proper, where I acted as an a.s.sistant teacher and interpreter. I met much opposition from the Catholic community, because I had already become a Protestant and left the Romish church, not by any personal persuasion, however, but by terrible conviction on reading the word of G.o.d--"That there is no mediator between G.o.d and man but one, which is Christ Jesus, who was crucified for the remission of sins." One Sunday, some friend persuaded me to come to the church, but when the priest saw me he came and forcibly ejected me out of the room. The same priest left the Indian country soon afterwards, and it seems he went to England, and just before he died he wrote to my sister a very touching epistle, in which he said nothing about himself or any one in Little Traverse, but from the beginning to the end of the letter he expressed himself full of sorrow for what he had done to me when in this country among the Indians, and asking of me forgivness for his wrongs towards me.

Soon after the council of Detroit, I became very discontented, for I felt that I ought to have gone through with my medical studies, or go to some college and receive a degree and then go and study some profession. But where is the means to take me through for completing my education? was the question every day. So, after one payment of the treaty of 1855, late in the fall of 1856, I went up to Mr. Gilbert, who was then Indian agent, and made known to him my intention, and asked him if he would aid me towards completing my education, by arranging for me to receive the benefit of our educational fund, which was set apart at the last council for the education of the Indians in this State. But he would not. He bluffed me off by saying he was sorry I had voted the "black republican ticket," at the general election, which took place that fall of 1856. This was the first time that the Indians ever voted on general election. Mr. Gilbert was at North Port, Grand Traverse, on election day, managing the Indian votes there, and he sent a young man to Little Traverse to manage the voting there and sit as one of the Board at the Little Traverse election. He sent the message to Indians to vote no other ticket but the democratic ticket. At this election there were only two republican votes in Little Traverse, one of which was cast by myself. As I was depositing my ballot, this young man was so furiously enraged at me he fairly gnashed his teeth, at which I was very much surprised, and from my companion they tried to take away the ticket. Then they tried to make him exchange his ticket, but he refused. We went out quickly, as we did not wish to stay in this excitement. At that time I felt almost sorry for my people, the Indians, for ever being citizens of the State, as I thought they were much happier without these elections.

After payment of our annuities, as the vessel was about starting off to take the Indian agent to Mackinac, they had already hoisted the sails, although there was not much wind, and I thought, this was the last chance to get to Mackinac. As I looked toward the vessel I wept, for I felt terribly downcast. As they were going very slowly toward the harbor point, I asked one of the Indian youngsters to take me and my trunk in a canoe to the vessel out there. I had now determined to go, in defiance of every opposition, to seek my education. [Footnote: Indians are now forbidden to leave their reservations without permission from the agent, so no ambitious and determined youth can now escape from the Indian Bureau machine.--ED.] I hurried to our house with the boy, to get my trunk and bid good bye to my aged father, and told him I was going again to some school outside, and if G.o.d permitted I hoped to return again to Little Traverse. All my father said was, "Well, my son, if you think it is best, go." And away we went. We overtook the vessel somewhere opposite Little Portage, and as I came aboard the agent's face turned red. He said, "Are you going?" I said, "Yes sir, I am going." So nothing more was said. The greater part of the night was spent by the agent and the captain gambling with cards, by which the agent lost considerable money. We arrived the next day at Mackinac, and again I approached the Indian agent with request if he could possibly arrange for me to have the benefit of our Indian educational fund, set apart for that purpose at the council of Detroit, 1855; and again he brought up the subject of my voting. Then I was beginning to feel out of humor, and I spoke rather abruptly to him, saying, "Well, sir, I now see clearly that you don't care about doing anything for my welfare because I voted for the republican party. But politics have nothing to do with my education; for the Government of the United States owes us that amount of money, not politics. I was one of the councilors when that treaty was made, and I will see some other men about this matter, sir." His face turned all purple, and as I was turning about to keep away from him, he called me back, saying, "Mr.

Blackbird, how far do you intend to go to get your education?" I said, "I intend to go to Ann Arbor University, sir." "Well, I will do this much for you: I will pay your fare to Detroit. I am going by way of Chicago, but you can go down by the next boat, which will be here soon from Chicago." I thanked him, and he handed me money enough to pay my fare to Detroit.

So I reached Detroit, and went to Dr. Stuben's house and inquired my way to Governor Ca.s.s' residence; and when I knocked at the door, behold it was he himself came to the door. I shook hands with him and said, "My friend, I would like to speak to you a few moments." "Is it for business?" he asked. "Yes sir, it is." "Well, my boy, I will listen to what you have to say." I therefore began, saying, "Well, my friend, I come from Arbor Croche. I am the nephew of your old friend, 'Warrior Wing,' am seeking for education, but I have no means; and I come to see you expressly to acquaint you with my object, and to ask you the favor of interceding for me to the Government to see if they could possibly do something towards defraying my expenses in this object. That is all I have to say." The old man raised his spectacles and said, "Why, why!

your object is a very good one. I was well acquainted with your uncle in the frontier of Michigan during the war of 1812. Have you seen and told the Indian agent of this matter?" "Yes sir, I have asked him twice, but he would not do anything for me." "Why, why! it seems to me there is ample provision for your people for that object, and has been for the last twenty years. What is the matter with him?"

I said, "I don't know, sir." "Well, well; I am going to Washington in a few days, and shall see the Indian Commissioner about this matter, and will write to you from there on the subject. I know they can do something toward defraying your expenses. Where do you intend to go?" I said, "I don't know, yet, sir, but I thought of going to the University at Ann Arbor." "Is it possible? are you prepared to enter such a college?" I told him I thought I was. "Well, sir, I think you had better go to Ypsilanti State Normal School instead of Ann Arbor: it is one of the best colleges in the State." This was the first time I ever heard of that school, and it sounded quite big to me; so I told him that I would gladly attend that school, provided I had means to do so.

"Well, then, it is settled. You shall go to Ypsilanti, and I will direct my letter to Ypsilanti when I write to you; and now mind n.o.body, but just go about your business." After thanking him for his good counsel I shook hands with the old man and left.

The next day was a terrible snow storm, but, however, I started out for Ypsilanti, which is only about thirty miles from Detroit. Of course, as I was totally a stranger in the place, I put up at a hotel, although my means were getting very short. The next day I went about to find out all about the inst.i.tution, cost of tuition, and private board, etc., and saw some of the professors of the inst.i.tution, but I did not dare to make any arrangements for a steady boarding place and begin school for fear Governor Ca.s.s should fail of getting help from the Goverment.

Therefore, instead of beginning to go to school, I went and hired out on a farm about three miles from the city, and continued to work there for about three weeks before I heard from Governor Ca.s.s. At last the old farmer brought a package of letters from the post-office, one of which was post marked at Washington, D. C., and another from Detroit. I fairly trembled as I opened the one which I thought was from Governor Ca.s.s, as between doubt and hope, but my fears were suddenly changed into gladness, and quickly as possible I settled with the farmer, and away I went towards the city, singing as I went along. By intercession of Governor Ca.s.s, it was proposed to pay my whole expenses--board, clothes, books, tuition, etc. The other letter was from the Indian Agent, calling me to come down to Detroit, as he had already received some instructions from the Commissioner of Indian Affairs to look after me and to arrange the matters of my schooling at Ypsilanti State Normal School. O, how I did hate to have to meet the Indian Agent again on this subject; to stand before him, and to have him think that I had overcome him, and succeeded in spite of his opposition to my desire. O, how I wished this matter could have been arranged without his a.s.sistance. However, I started out for Detroit the same evening I received these communications, and went to the agent. He never even said, "How do you do?" but immediately began, saying, "Well, sir, how much do you think that it will cost for your schooling at Ypsilanti?"

"I don't know, sir," I responded. "Well, who knows? I think you ought to know, as you have been there," he said, in a gruff voice. "I have not been to school at all, sir," I said, "but have been working on a farm up to this morning." "Working on a farm, eh? I thought you came here on purpose to attend school?" "I did, sir; but you know I was very short of means, so I had to do something to keep me alive." "Can't you tell me the cost for your board per week?" "The private board is from $3.50 to $4 per week, sir, as according to accommodation." "How much for books and clothing?" "I don't know, sir; but I think I have enough clothing for at least one year."

In the morning I went back to Ypsilanti, and with the aid of the professors of the inst.i.tution I got a good boarding place. I attended this inst.i.tution almost two years and a half, when I could not hold out any longer, as my allowance for support from the Government was so scanty it did not pay for all my necessary expenses. I have always attributed this small allowance to the Indian Agent who was so much against me. I tried to board myself and to live on bread and water; and therefore hired a room which cost me 75 cents a week, and bought bread from the bakeries, which cost me about 50 cents a week, and once in a while I had fire-wood as I did not keep much fire. I stood it pretty well for three months, but I could not stand it any longer. I was very much reduced in flesh, and on the least exertion I would be trembling, and I began to be discouraged in the prosecution of my studies. By this time I was in the D cla.s.s, but cla.s.s F was the graduating cla.s.s in that inst.i.tution, which I was exceedingly anxious to attain; but I imagined that I was beginning to be sick on account of so much privation, or that I would starve to death before I could be graduated, and therefore I was forced to abandon my studies and leave the inst.i.tution.

As I did not have any money to pay my pa.s.sage homeward, I wept about working and occasionally lecturing on the subject of the Indians of Michigan, and at last I had enough means to return home and try to live once more according to the means and strength of my education.

September 4th, 1858, I was joined in wedlock to the young lady who is still my beloved wife, and now we have four active children for whom I ever feel much anxiety that they might be educated and brought up in a Christian manner. Soon after I came to my country my father died at a great age. The first year we lived in Little Traverse we struggled quite hard to get along, but in another year I was appointed U. S.

Interpreter by the Hon. D. C. Leach, U. S. Indian Agent for Mackinac Indian Agency, to whom I ever feel largely indebted, and I continued to hold this situation under several of his successors in office.

During the Rebellion I was loyal to the Government, and opposed the bad white men who were then living in the Indian country, who tried to mislead my people as to the question of the war, to cause them to be disloyal. After the war was over, I was appointed as an auxiliary prosecutor of the Indian soldier claims, as quite a number of our people also helped to put down this rebellion, and many were killed and wounded. But most of this kind of business I performed without reward.

Before I was fairly out as Interpreter, I was appointed with a very small salary as postmaster at Little Traverse, now Harbor Springs, where I discharged my duties faithfully and honestly for eleven years.

But the ingress of the white population in this Indian country increased much from 1872-73 and onward. The office was beginning to be a paying one, and I was beginning to think that I was getting over the bridge, when others wanted the office, my opponents being the most prominent persons. Pet.i.tions were forwarded to Washington to have me removed, although no one ever had any occasion to complain of having lost his money or letter through this office during my administration.

At last, the third a.s.sistant postmaster general at Washington wrote me a kind of private letter, stating that the main ground of the complaint was, that my office was too small and inconvenient for the public, and advising me to try and please the public as well as I could. And consequently I took what little money I had saved and built a comfortable office, but before the building was thoroughly completed I was removed. This left me penniless in this cold world, to battle on and to struggle for my existence; and from that time hence I have not held any office, nor do I care to. I only wish I could do a little more for the welfare of my fellow-beings before I depart for another world, as I am now nearly seventy years old, and will soon pa.s.s away. I wish my readers to remember that the above history of my existence is only a short outline. If time and means permitted, many more interesting things might be related.

CHAPTER IX.

Some of the Legends of the Ottawa and Chippewa Indians Respecting the Great Flood of the World--A Person Swallowed Up Alive Like a Prophet Jonah.

Before proceeding with the history of the Ottawas and Chippewas some of their most important and peculiar legends will be given. They have a tradition of a great flood, as is recorded it the Bible History, and many other tribes of Indians who speak dialect of the Ottawa and Chippewa languages have the same story. The legends say it was caused, not by a rain, but by the great Ne-naw-bo-zhoo, who was the most remarkable, wonderful, and supernatural being that ever trod upon the earth. He could transfigure himself into the shape of all animals and live with them for a great length of time. He has done much mischief and also many benefits to the inhabitants of the earth whom he called "his nephews;" and he shaped almost everything, teaching his nephews what materials they should take for their future utensils. This mischievous Ne-naw-bo-zhoo spoiled the sugar trees by diluting their sap with water. The legends say, that once upon a time the sugar trees did produce sap at certain season of the year which was almost like a pure syrup; but when this mischievous Ne-naw-bo-zhoo had tasted it, he said to himself, "Ah, that is too cheap. It will not do. My nephews will obtain this sugar too easily in the future time and the sugar will be worthless." And therefore he diluted the sap until he could not taste any sweetness therein. Then he said, "Now my nephews will have to labor hard to make the sugar out of this sap, and the sugar will be much more valuable to them in the future time." In former times the heart of every tree contained fat from which all inhabitants of the earth obtained delicious oil to eat; but this mischievous Ne-naw-bo- zhoo, in his supernatural way, pushed his staff into the heart of every tree; and this is the reason why the heart of every tree has a different color.

There was no great ark in which to float during the great flood, but when Ne-naw-bo-zhoo could not find any more dry land to run to when he was pursued with mountains of water, he said, "let there be a great canoe." So there was a great canoe which he entered with his animals and floated.

As to the origin of Ne-naw-bo-zhoo, the legend says, that once upon a time there lived a maiden with her grandmother, who was a very dutiful and obedient child, observing every precept which was taught her by her grandmother, and she spent much time fasting; during which time she had wonderful dreams which she related to her grandmother every morning during her fast days. She very often had a vision of holding conversation with some deities and finally she was a.s.sured in a vision, that her children would be terrible and would redeem all the inhabitants of the earth from their various calamities; and accordingly, she bore two sons. The first born was like any other human child, but the last one was a monster which caused the death of its mother, and, although shaped like a human being, as soon as born ran off in the wilderness and was never again seen by any person; but the first child was nourished and reared by the grandmother. When this child grew to be playful and talkative by the side of its grandmother, he was so strange that very often she would say to him, "Your actions are like a Ne-naw-bo-zhoo." Then the child would reply, "I am the great Ne-naw-bo-zhoo on this earth." The meaning of this word in the Algonquin language is "a clown" and therefore he meant that he was the great "clown" of the world.

When Ne-naw-bo-zhoo became a man he was a great prophet for his nephews and an expert hunter. His hunting dog was a great black wolf. When he learned from his grandmother, that his mother was dead and that his brother was a monster with a body like flint stone which caused her death, Ne-naw-bo-zhoo was in a great rage after hearing the story and he determined to seek for this evil being and slay him. Then he immediately prepared for a long journey, and trimmed his ponderous war club nicely and prepared to be in a great battle. So off he went with his great black wolf on the war path. As he pa.s.sed through the forest, for a trial of his strength and the strength of his war club, he simply made motions with it toward one of the tallest pines of the forest and the gigantic tree came down all into slivers. "Ah," said Ne-naw- bo-zhoo, "who could stand against my strength and the strength of my war club." After many days journey going into every nook and loop hole of the earth, he succeeded at last in having a glimpse of the object of his search. Ne-naw-bo-zhoo ran to overtake him, and chased him all over the world; and every now and then he would be close enough to reach him with his war-club and to strike at him, but he would only break a piece of the monster's stony body, which was like a mountain of hard flintstone.

So the legend says that whenever we find a pile of hard flints lying on the face of the earth, there is where Ne-naw-bo-zhoo overtook his brother monster and struck him with his tremendous war-club. At last he vanquished him on the east sh.o.r.e of Grand Traverse Bay, Michigan, near the place now called Antrim City, but formerly by the Ottawa and Chippewa Indians, it was called "Pe-wa-na-go-ing," meaning "Flinty Point," so called because there were great rocks of flint lying near the edge of the lake sh.o.r.e. And so the Ottawas and Chippewas say it is there where the old carca.s.s of the monster is now lying--the brother of the great Ne-naw-bo-zhoo. After that he traveled over almost every part of this continent sometimes in the shape of an animal and then again in human shape. There is an impression of human foot tracks on a very smooth rock some where along the Ottawa river in Canada, and also a round hole about as large and deep as a common bra.s.s kettle on this flat rock near where the track is and every Ottawa and Chippewa calls these "Ne-naw-bo-zhoo's track" and "Ne-naw-bo-zhoo's kettle where he dropped it when chasing his brother,"

and then they would drop a piece of tobacco in the kettle as a sacrifice, at the same time praying for luck and a prosperous journey to Montreal and back again to Michigan, their native home, when pa.s.sing this place.

Now the cause of the great flood was this: The G.o.d of the deep was exceedingly jealous about Ne-naw-bo-zhoo's hunting dog (the great black wolf) and therefore, he killed it and made a feast with it and invited many guests, which were represented as sea-serpents, water-tigers, and every kind of monster of the deep, and they had a great feast. When Ne- naw-bo-zhoo found out what had become of his hunting dog, he was furiously enraged, and determined to kill this G.o.d of the deep.