The American Indians Part 18

The first words of men, says Harris in his Hermes, like their first ideas, had an immediate reference to sensible objects; in after days, when they began to discern with their intellect, they took those words which they found already made, and transferred them by metaphor, to intellectual conceptions.

ANDAIG WEOS, OR CROWS-FLESH.

Many persons among the Indian race, have attracted notice from their exploits on the war-path. Andaig Weos was not among the number of these, or if he had mingled in such events, his deeds of daring are now lost amid the remembrance of better qualities. He was a chief of the once prominent and reigning band of Odjibwa Algonquins, who are called Chippewas, located at Chegoimgon, on Lake Superior, where his name is cherished in local tradition, for the n.o.ble and disinterested deeds which he performed in former days. He lived in the latter part of the 18th century.

It was perhaps forty years ago--said my informant, it was while the late Mr. Nolin, of Sault Ste. Maries was a trader in the Chippewa country, between lake Superior and the Mississippi, that he wintered one year low down on the Chippewa river. On his way down this stream, and while he was still on one of its sources, cold weather set in suddenly, the ice formed, and he was unable to get on with his goods. He consequently put them _en cache_, according to the custom of the country, and proceeded on foot, with his men to the lower part of the river, to the spot at which he had determined to winter. Here he felled trees, and built his house, and having made all things ready, he set out with his men on his return to his _cache_, in order to bring down his goods.

On the way he fell in with an Indian hunter and his wife, who followed him to the place where he had secreted his goods. On reaching this, he filled a bottle with spirits and gave a gla.s.s to each of his men, took one himself, and then filling the gla.s.s presented it to the Indian. This was done after the camp had been made for the night. It so happened that the Indian was taken suddenly ill that night, and before day light died.

Nolin and his men buried him, and then proceeded back to his wintering house below, each man carrying a pack of goods; and the widow rejoined her friends.

After the Indians had taken their credits, and dispersed to their several wintering grounds, it was rumoured amongst them, that the trader had administered poison to the Indian who died so suddenly after taking the gla.s.s of spirits. And this opinion gained ground, although the widow woman repeatedly told the Indians, that the liquor given to her deceased husband was from the same bottle and gla.s.s, that all the French people had drank from. But it was of no avail; the rumour grew, and Mr. Nolin began to be apprehensive, as he had already learnt that the Indians meant to kill him. To confirm this suspicion a party of forty men, soon after, entered his house, all armed, painted black, and with war dresses on. They were all presented with a piece of tobacco, as was customary, when each of them threw it into the fire. No alternative now appeared to remain to avert the blow, which he was convinced must soon follow.

Almost at the same instant, his men intimated that another party, of six men more, were arriving.

It proved to be the chief Andaig Weos, from near Lac du Flambeau, in search of a trader, for a supply of tobacco and ammunition. On entering, the chief eyed the warriors, and asked Mr. N. whether he had given them tobacco. He replied that he _had_, and that they had all, to a man, thrown it in the fire, and, he added, that they intended to kill him.

The chief asked for some tobacco, which he threw down before the warriors, telling them to smoke it, adding in an authoritative voice, that when Indians visited traders, it was with an intention of getting tobacco from them to _smoke_ and not to _throw into the fire_; and that, for his part, he had been a long time without smoking, and was very happy to find a trader to supply him with that article. This present from him, with the rebuke, was received with silent acquiescence,--no one venturing a reply.

The chief next demanded liquor of the trader, saying, "that he intended to make them drink." The politic Frenchman remonstrated, saying, "that if this was done, he should surely be killed." "Fear not, Frenchman,"

replied the chief, boldly. "These are not _men_ who want to kill you: they are _children_. I, and my warriors will guard you." On these a.s.surances, a keg of liquor was given, but with the greatest reluctance.

The chief immediately presented it to the war-party, but cautioned them to drink it at a distance, and not to come nigh the trader during the night. They obeyed him. They took it a short distance and drank it, and kept up a dreadful yelling all night, but did not molest the house.

The next morning Andaig Weos demanded tobacco of the still uneasy _marchand voyageur_, and ordered one of his young men to distribute it to the Indians in the war-dress. He then rose and addressed them in an energetic and authoritative speech, telling them to march off, without tasting food; that they were _warriors_, and needed not any thing of the kind; and if they did, they were _hunters_,--they had guns, and might hunt, and kill and eat. "You get nothing more here," he added. "This trader has come here to supply your wants, and you seek to kill him--a poor reward for the trouble and the anxiety he has undergone! This is no way of requiting white people." They all, to a man started, and went off, and gave the trader no farther molestation while he remained in the country.

On another occasion Andaig Weos was placed in a situation which afforded a very different species of testimony to his principles and integrity. A French trader had entered lake Superior so late in the season, that with every effort, he could get no farther than _Pointe La Pet.i.te Fille_, before the ice arrested his progress. Here he was obliged to build his wintering house, but he soon ran short of provisions, and was obliged to visit La Pointe, with his men, in order to obtain fish--leaving his house and storeroom locked, with his goods, ammunition, and liquors, and resolving to return immediately. But the weather came on so bad, that there was no possibility of his immediate return, and the winter proved so unfavourable that he was obliged to spend two months at that post.

During this time, the chief Andaig Weos, with fifteen of his men, came out from the interior, to the sh.o.r.es, of the lake, for the purpose of trading, each carrying a pack of beaver, or other furs. On arriving at the point La Pet.i.te Fille, they found the trader's house locked and no one there. The chief said to his followers.--It is customary for traders to invite Indians into their house, and to receive them politely; but as there is no one to receive us, we must act according to circ.u.mstances.

He then ordered the door to be opened, with as little injury as possible, walked in, with his party, and caused a good fire to be built in the chimney. On opening the store-door he found they could be supplied with all they wanted. He told his party, on no account to touch, or take away any thing, but shut up the door, and said, "that he would, on the morrow, act the trader's part."

They spent the night in the house. Early the next morning, he arose and addressed them, telling them, that he would now commence trading with them. This he accordingly did, and when all was finished, he carefully packed the furs, and piled the packs, and covered them with an oilcloth.

He then again addressed them, saying that it was customary for a trader to give tobacco and a keg of spirits, when Indians had traded handsomely. He, therefore, thought himself authorized to observe this rule, and accordingly gave a keg of spirits and some tobacco. "The spirits," he said, "must not be drank here. We must take it to our hunting camp," and gave orders for returning immediately. He then caused the doors to be shut, in the best manner possible, and the outer door to be barricaded with logs, and departed.

When the trader returned, and found his house had been broken open, he began to bewail his fate, being sure he had been robbed; but on entering his store room and beholding the furs, his fears were turned to joy. On examining his inventory, and comparing it with the amount of his furs, he declared, that had he been present, he could not have traded to better advantage, nor have made such a profit on his goods.

These traits are not solitary and accidental. It happened at another time, that a Mr. Lamotte, who had wintered in the Folle-avoine country, unfortunately had a quarrel with the Indians, at the close of the season, just when he was about to embark on his return with his furs. In the heat of their pa.s.sion the Indians broke all his canoes in pieces, and confined him a prisoner, by ordering him to encamp on an island in the St. Croix river.

In this situation he remained, closely watched by the Indians, till all the _other_ traders had departed and gone out of the country to renew their supplies, when the chief Andaig Weos arrived. He comprehended the case in an instant, and having found that the matter of offence was one of no importance, he immediately went to the Indian village, and in a loud and authoritative tone of voice, so as to be heard by all, commanded suitable canoes to be taken to the imprisoned trader--a summons which was promptly obeyed. He then went to Mr. Lamotte and told him to embark fearlessly, and that he himself would see that he was not further hindered, at the same time lamenting the lateness of his return.

The general conduct of this chief was marked by kindness and urbanity.

When traders arrived at Chagoimegon, where he lived, it was his custom to order his young men to cover and protect their baggage lest any thing should be injured or stolen. He was of the lineage of the noted war-chief, Abojeeg, or Wab Ojeeg. He lived to be very old, so that he walked nearly bent double--using a cane. The present ruling chief of that place, called Pezhickee, is his grandson. These anecdotes were related by Mr. Cadotte, of Lapointe, in the year 1829, and are believed to be ent.i.tled to full confidence.

The Tartars cannot p.r.o.nounce the letter b. Those of Bulgaria p.r.o.nounce the word _blacks_ as if written _ilacs_. It is noticeable, that the Odjibwas and their cognate tribes at the north, not only make great use of the letter b, in native words, but when they come to p.r.o.nounce English words, in which the letter v occurs, they invariably subst.i.tute the b for it, as in village, and vinegar.

There are three letters in the English alphabet which the above tribes do not p.r.o.nounce. They are f, r, and l. For f, they subst.i.tute, in their attempts to p.r.o.nounce foreign words, p. The sound of r, they change to broad a, or drop. L is changed to n.

Singing and dancing are applied to political and to religious purposes by the Indians. When they wish to raise a war-party, they meet to sing and dance: when they wish to supplicate the divine mercy on a sick person, they a.s.semble in a lodge, to sing and dance. No grave act is performed without singing and dancing.

ORIGIN

AND

HISTORY OF THE RACE.

WYANDOT TRADITIONS OF THE CREATION, AND OTHER EPOCHS.

The following traditions of the creation of man, and of the Red Race; of the order of precedence and relationship among the tribes, and the notice of the first arrival of Europeans on the continent, together with the allegories of Good and Evil, and of Civilization and Barbarism, are extracted from a private journal, kept during the period of my official intercourse with the various tribes.

Superintendency Indian Affairs, Detroit, January 30th, 1837.

A delegation of three Wyandot chiefs visited me, this day, from their location near Amherstburg in Canada, with their interpreter, George C.

Martin. Their names were O-ri-wa-hen-to, or Charlo, On-ha-to-tun-youh, or Round Head, son of Round Head, the brother of Splitlog, and Ty-er-on-youh, or Thomas Clark. They informed me, in reply to a question, that the present population of their band, at that location, was eighty-six souls. After transacting their business, I proposed several questions to them respecting their origin and history.

1. What is the origin of the Indians? We believe that all men sprang from one man and woman, who were made by G.o.d, in parts beyond the sea.

But in speaking of the Indians we say, how did they cross the sea without ships? and when did they come? and from what country? What is your opinion on the subject?

Oriwahento answered: "The old chief, Splitlog, who could answer you, is not able to come to see you from his age and feebleness; but he has sent us three to speak with you. We will do the best we can. We are not able to read and write, like white men, and what you ask is not therefore to be found in black and white." (This remark was probably made as they observed I took notes of the interview.)

"There was, in ancient times, something the matter with the earth. It has changed. We think so. We believe G.o.d created it, and made men out of it. We think he made the Indians in this country, and that they did not come over the sea. They were created at a place called MOUNTAINS. It was eastward. When he had made the earth and those mountains, he covered something over the earth, as it were, with his hand. Below this, he put man. All the different tribes were there. One of the young men found his way out to the surface. He saw a great light, and was delighted with the beauty of the surface. While gazing around, he saw a deer running past, with an arrow in his side. He followed it, to the place where it fell and died. He thought it was a harmless looking animal. He looked back to see its tracks, and he soon saw other tracks. They were the foot prints of the person who had shot the deer. He soon came up. It was the creator himself. He had taken this method to show the Indians what they must do, when they came out from the earth. The creator showed him how to skin and dress the animal, bidding him do so and so, as he directed him. When the flesh was ready, he told him to make a fire. But he was perfectly ignorant. G.o.d made the fire. He then directed him to put a portion of the meat on a stick, and roast it before the fire. But he was so ignorant that he let it stand till it burned on one side, while the other was raw.

Having taught this man the hunter's art, so that he could teach it to others, G.o.d called the Indians forth out of the earth. They came in order, by tribes, and to each tribe he appointed a chief. He appointed one Head Chief to lead them all, who had something about his neck, and he instructed him, and put it into his head what to say to the tribes.

That he might have an opportunity to do so, a certain animal was killed, and a feast made, in which they were told to eat it all. The leader G.o.d had so chosen, told the tribes what they must do, to please their maker, and what they must not do.

Oriwahento further said: G.o.d also made Good and Evil. They were brothers. The one went forth to do good, and caused pleasant things to grow. The other busied himself in thwarting his brother's work. He made stony and flinty places, and caused bad fruits, and made continual mischief among men. Good repaired the mischief as fast as it was done, but he found his labour never done. He determined to fly upon his brother and destroy him, but not by violence. He proposed to run a race with him. Evil consented, and they fixed upon the place. But first tell me, said Good, what is it you most dread. Bucks horns! replied he, and tell me what is most hurtful to you. Indian gra.s.s braid! said Good. Evil immediately went to his grandmother, who made braid, and got large quant.i.ties of it, which he put in the path and hung on the limbs that grew by the path where Good was to run. Good also filled the path of his brother with the dreaded horns. A question arose who should run first.

I, said Good, will begin, since the proposition to try our skill first came from me. He accordingly set out, his brother following him. But as he began to feel exhausted at noon, he took up the gra.s.s braid and eat it. This sustained him, and he tired down his brother before night, who entreated him to stop. He did not, however, cease, till he had successfully reached the goal.

The next day Evil started on his path. He was encountered every where by the horns, which before noon had greatly weakened him. He entreated to be relieved from going on. Good insisted on his running the course. He sustained himself 'till sunset, when he fell in the path, and was finally dispatched by one of the horns wielded by his brother.

Good now returned in triumph to his grandmother's lodge. But she was in an ill humour, as she always was, and hated him and loved his brother whom he had killed. He wanted to rest, but at night was awoke by a conversation between her and the ghost of Evil. The latter pleaded to come in, but although he felt for him, he did not allow his fraternal feelings to get the better, and resolutely denied admission. Then said Evil "I go to the north-west, and you will never see me more, and all who follow me will be in the same state. They will never come back.

Death will for ever keep them."

Having thus rid himself of his adversary, he thought he would walk out and see how things were going on, since there was no one to oppose his doing good. After travelling some time he saw a living object a-head. As he drew nearer, he saw more plainly. It was a naked man. They began to talk to each other. "I am walking to see the creation, which I have made," said Good, "but who are you?" "Clothed man," said he, "I am as powerful as you, and have made all that land you see." "Naked man," he replied, "I have made all things, but do not recollect making you." "You shall see my power," said the naked man, "we will try strength. Call to yonder mountain to come here, and afterwards I will do the same, and we will see who has the greatest power." The clothed man fell down on his knees, and began to pray, but the effort did not succeed, or but partially. Then the naked man drew a rattle from his belt, and began to shake it and mutter, having first blindfolded the other. After a time, now said he, "look!" He did so, and the mountain stood close before him, and rose up to the clouds. He then blindfolded him again, and resumed his rattle and muttering. The mountain had resumed its former distant position.

The clothed man held in his left hand a sword, and in his right hand the law of G.o.d. The naked man had a rattle in one hand, and a war club in the other. They exchanged the knowledge of the respective uses of these things. To show the power of the sword, the clothed man cut off a rod, and placed it before him. The naked man immediately put the parts together and they were healed. He then took his club, which was flat, and cut off the rod, and again healed the mutilated parts. He relied on the rattle to answer the same purpose as the other's book. The clothed man tried the use of the club, but could not use it with skill, while the naked man took the sword and used it as well as the other.

Oriwahento continued:--It is said that Evil killed his mother at his birth. He did not enter the world the right way, but bursted from the womb. They took the body of the mother and laid it upon a scaffold. From the droppings of her decay, where they fell on the ground, sprang up corn, tobacco, and such other vegetable productions as the Indians have.