Part 12

The men consider women as of no other use but to produce them children, and to perform the drudgeries of life; as to the offspring, he prefers the sons to the daughter, because he expects they will all prove warriors. The daughters they do not value for the same reason that they subjugate their wives, deeming them worthy only to wait on warriors and do those things which would disgrace the male sex.

We pursued our journey to Lac le Nid au Corbeau, where we killed some wild geese and ducks, which at this season of the year have a fishy taste. Here we rested two days to enable us to pursue the remainder of our voyage with greater vigour. The third morning, at daybreak, we embarked, and arrived at La grande Côte de la Roche, where we were fortunate enough to kill two bears, which eat remarkably fine, and having some leisure time to spare in the cookery, we enjoyed them with as high a relish as in better situations we had done more luxuriant meals.

We proceeded to Cranberry Lake, where we caught some fish, and picked as many cranberries as we could conveniently carry; from thence we continued our route to Portage la Rame, where we were again wind-bound for some days; but during our stay we had not a single visitor to disturb us. At length the wind proving favourable, we proceeded to Riviére la Pique; on my arrival I was immediately struck with the remembrance of the escape I had from Payshik Ogashey {139} last year; but my mind was almost as instantly relieved by the recollection of his being killed, and no longer a terror to traders.

This was one among many instances in which I found that when the heart is oppressed with unpleasant recollections, or forebodings, the Author of our Being conveys relief to the mind very unexpectedly. This sudden transition we are too apt to impute to our own wisdom, and to attribute the escape from dangers we have experienced, or the hopes of deliverance which we form, entirely to our own sagacity and foresight. The Indians, on the contrary, think more properly; they say it is the Master of Life from whom we derive that presence of mind which has extricated or procured us relief. To the Master of Life the Indian addresses himself even for his daily support.—To him he imputes his victories and his success; and when subdued, and fastened to the stake, he thanks him for giving him courage to open his veins.—It is this confidence which enables him to bear the severest tortures with composure, and in the height of anguish, to defy the utmost malice of his enemies.

Notwithstanding the Chippeways, as well as the greater part of the Indian nations, of North America, think so justly, it is to be lamented that it is not universally so. The _Mattaugwessawauks_, it is said, do not worship a Supreme Being, and that when success attends them in war, they attribute the merit of the victory to their own valour and skill. But notwithstanding their disbelief of a Master of Life, in some respects, they are not less superstitious than other Savages, for they think that certain places are haunted by evil spirits, whose power they dread, and impressed with these ideas cautiously avoid them. Another proof {140} of their superstition is, if one of their people is killed by accident, they preserve a hand or a foot, which they salt, and dry, and keep as a charm to avert calamities; by which it appears, that although they do not acknowledge a dependance on a good spirit, they entertain fears and apprehensions of a bad one; which induces one to hope that such a deviation from the common belief of mankind may never be confirmed, as it would stamp human nature with an odium too horrid to think of. But to conclude this digression—we continued our voyage to Pays Plat, where we stayed some days in the society of traders, who had also wintered in the inlands, and others who arrived with goods to supply those who were engaged to return; but as my time was expired, I returned to _Michillimakinac_. After waiting on the commanding officer, and giving an account of my stewardship to my employers, I retired to Chippeway Point, a spot of ground out of the Fort, where I lived with an Indian family, who occasionally made me _mackissins_, and other parts of Indian dress.[87]

THIRD EXPEDITION

{141} _Remain some Time at Chippeway Point.—Account of a whimsical Circumstance, whereby I had nearly incurred the Displeasure of the Commanding Officer.—Narrative of the fortunate Escape of a Mr. Ramsay, a Trader.—Undertake to escort a Quantity of Merchandise from the Mississippi to Michillimakinac, which I perform with Success.—Return to Montreal; from thence to Quebec, where I engage with a new Employer._

During the time I remained at Chippeway Point, I had frequent offers from the officers to sleep at their quarters within the fort; but being accustomed to lie in the woods, I generally preferred that situation. A circumstance happened soon after my arrival, which I shall relate.

In consequence of Indian treachery in the year 1764, (when the Savages, commanded by _Pontiac_ the chief, under the pretence of a game at ball, formed a plan to destroy the inhabitants, and take possession of the fort, and in which they unfortunately succeeded, to the extreme mortification of the English), there was a standing order that no Indian should be permitted to enter the fort with fire arms; nor any squaw, or Indian woman, allowed to sleep within the walls of the garrison on any pretence whatever; and for the better security of the inhabitants, when a council is held with the chiefs, double sentries are always placed.[88]

{142} Having a strong desire to introduce a great chief’s daughter and her sister, (notwithstanding the governor’s orders) I communicated my intentions to an officer, and desired his assistance to complete the plan. He very politely told me that he could not appear to countenance my scheme, but would give me every possible assistance consistent with his station. I assured him that they were a great chief’s daughters, and that I would be answerable for their conduct.

With his consent I applied to two soldiers, and asked them if they could spare time to roll a large hogshead of bottled porter from Chippeway Point to the Fort; they told me whenever it suited me they would be ready to assist. Having purchased the hogshead, and got it rolled down the hill whilst the officers were at dinner, I told the squaws of my plan, and having knocked out the head and bung, and bored several holes to admit as much air as possible, desired them to get in, which with some difficulty I persuaded them to do. I then replaced the head, and ran immediately to the soldiers to acquaint them that the porter was ready, and desired their assistance without delay, as I was afraid some of the bottles were broken, and it would be proper to examine them as soon as possible.

The soldiers immediately returned with me, and applying their shoulders to the cask, rolled it up the hill with great labour and fatigue, continually observing that it was very heavy. Just as they arrived at the gate, the commanding officer and the commissary were coming through, and seeing the hogshead, asked the soldiers what they had got there? they replied it was bottled porter for a trader, who had desired them to roll it from the Point. As a vessel had just then arrived from the Détroit, {143} the commanding officer was so satisfied with the account the soldiers gave, that he observed it was very fortunate, for they now should have plenty of good beer to drink. The soldiers had scarcely rolled another turn, when unluckily one of them kicked his foot against a stone, who with the extreme pain he suffered, fell down. The other, not being able to sustain the whole weight, let go his hold, and the hogshead rolled down the hill with great velocity. Just as it came to the bottom the head fell out, and the squaws exhibited the deception. Unfortunately the commanding officer was near at hand when the accident happened, and though it was a manifest breach of his orders, he could not help smiling at the conceit; and looking at the imprisoned females, said to them, “pretty bottled porter indeed!” The squaws were so confused that they ran with the utmost precipitation into the woods, and did not make their appearance for several days.

On the commanding officer’s return to the fort, enquiry was made for me, and I was under the necessity of obeying his summons, although I confess my situation was very unpleasant. As soon as I came into his presence, assuming a look of displeasure, he asked me how I could dare to disobey the orders of the garrison, which I knew were issued to prevent the most serious consequences; that I was more culpable than another person, knowing the nature and disposition of the Indian women, and the impropriety and danger of confiding in them, adding that for the sake of example, and to prevent others from acting so inprudently, he believed he should send me down to Montreal in irons.

Alarmed at my situation, I made the best apology in my power, and assured him I was extremely sorry for my conduct, but hoped he would {144} pardon it. This acknowledgment of the offence induced him to forgive me, and as he said he considered it a frolic of youth, he would pass it over, but cautioned me against playing such tricks again. I felt myself extremely obliged by his lenity, and promised to conduct myself with more propriety in future, which promise I faithfully kept: for though the experiment to admit the squaws would not have been attended with any bad consequences, I did not chuse again to risk the commanding officer’s displeasure.

On the 11th of August, the traders arrived from the _Mississippi_, and brought an account of an extraordinary escape which a Mr. Ramsay and his brother had from a tribe of the nation of the Poes, in their way to St. Joseph.

The Poes are a very wild savage people, have an aversion to Englishmen, and generally give them as much trouble as possible in passing or repassing the Fort of St. Joseph’s, where some French traders are settled by their permission.[89]

It seems the Canadians were invited by the Savages to land, and Mr. Ramsay supposing they had some furs to dispose of, ordered his men to go on shore; when standing up in his canoe just before his debarkation, three of the warriors waded through the water neck-high, dragged him out of his canoe, and carried him on shore. Mr. Ramsay’s men immediately landed, and were preparing to follow their master, but observing eleven Indians near at hand, and perceiving the bad intention of the chiefs, got again into their canoes, leaving the one in which Mr. Ramsay and his son were, on the beach, and paddled to an adjacent {145} island, waiting the event of a circumstance which threatened death to their masters.

Mr. Ramsay being tied to the stump of a tree, and his son narrowly watched, the Indians rummaged the canoe, and brought up as much rum as they thought they could drink; they then began to sing their war songs; and making a large fire near the stump to which Mr. Ramsay was tied, they sat down on the ground, and began to insult him, telling him he was an old woman, and obliged his brother to join in the derision.

The usual mode of execution among the Savages, is as follows:

When a warrior is taken, he is brought into a hut, and tied with small cords made of the bark of trees, about the size of a cod-line: he is then fastened to a stump, and a small rattle put into his hand, called _chessaquoy_, which he shakes while he sings the dead war song:

“_Wabindan payshik shemagonish kitchee mannitoo; nee wee waybenan nee yoe Matchee Mannitoo._”

“Master of Life, view me well as a warrior; I have thrown away my body against the bad spirit.”

When the song is finished, the prisoner is untied, and made to run the gauntlet through two ranks of women, who are provided with small sticks to beat him. After this punishment a dog-feast is prepared with bear’s grease and huckleberries, of which he is obliged to eat. He {146} is then brought again to the stake, when wood is placed round him. He now sings his war song, and the women set fire to the pile, the prisoner singing as it burns. The bones are then collected and fixed to the war-standard, which is a high pole painted with vermillion.

It is said that the nation of the _Followens_, or Wild Oats,[90] kill their wives and children before they go to battle, that in case of a defeat the enemy shall not have any prisoners of their nation.

The Poes, beginning to feel the effects of the rum, examined the cords, which were made of the bark of the willow tree, and ordered some wood to be put round the stump, to be ready when they should find themselves disposed to burn him. Soon after they untied him, and brought him to the war-kettle to make his death-feast; which consisted of dog, tyger-cat, and bear’s grease, mixed with wild oats, of which he was compelled to eat. Mr. Ramsay, knowing the nature of Indians, complied with seeming cheerfulness, and said he was satisfied. He was taken back to the intended place of execution, and tied again to the stump, from which, with great composure, he desired permission to make his speech before he changed his climate, which being granted, he immediately spoke to them to the following effect:

“It is true the Master of Life has sent me here to those Indians whose hearts are full of poisoned blood, and as they mean me to change my climate, I shall go with courage to a better trading ground, where I shall find good Indians. They have always known me to have had pity on them, their wives, and children, since I have been a trader, and to have opened my heart to them on all occasions; but now the {147} bad spirit has joined his heart with theirs, to make me change my climate, which I am glad of, for I am better known in the country I am going to, and by greater warriors than ever these were. I now look on all the chiefs as old women; and as I am the _Peshshekey_ (or buffalo), I shall drink my last with them, and carry the news to the warriors in the other climate.”

Having attentively heard his speech, they prepared for his death; which he perceiving, immediately told his brother not to be disheartened, as he had hopes of overcoming their fury, and desired him to ply them with rum, and keep their kettles constantly filled. His brother followed the instructions he gave him, and distributed the rum among them very plentifully. When Mr. Ramsay discovered that they were sufficiently intoxicated to be incapable of doing mischief, he desired his brother to cut his cords; and being released, assisted in pouring rum down their throats till they were quite insensible. Fired with resentment at their intended barbarity, he and his brother cut all their throats, loaded his canoe with the articles they had taken out, and paddled from shore as fast as they could. The men hailed him at some distance, and were rejoiced to see him safe; and after arranging their cargo, pursued their journey into the Indian country, by a different course.

I was informed Mr. Ramsay returned afterwards to _Michillimakinac_, where he was congratulated by the commanding officer on his fortunate escape; but he never thought it prudent to go that route again.

About this time the Indian traders formed a company of militia, which I joined with the rank of adjutant and lieutenant, under Captain {148} John Macnamara. In the month of June 1780, news was brought from the _Mississippi_, that the Indian traders had deposited their furs at _La Prairie des Chiens_, or Dogs’ Field, (where there is a town of considerable note, built after the Indian manner) under the care of Mons. Longlad, the king’s interpreter;[91] and that the Americans were in great force at the _Illinois_, a town inhabited by different nations, at the back of the Kentuckey State, under the Spanish government, who have a fort on the opposite shore, commanded by an officer and about twelve men, to prevent illicit trade.[92]

The commanding officer at _Michillimakinac_[93] asked me to accompany a party of Indians and Canadians to the _Mississippi_, which I consented to with the utmost cheerfulness. We left the post with thirty-six Southern Indians, of the _Ottigaumies_ and _Sioux_ nations, and twenty[94] Canadians, in nine large birch canoes, laden with Indian presents. After a march of three days I was taken ill, which I attributed to hard living in the Nipegon Country; considering, however, the urgency of the business, and that there was not any one of the party capable of acting as interpreter, I struggled with my indisposition; apprehending, also, that if I could not pursue the journey, I should be exposed to great inconveniences; and therefore I encreased my endeavours, determined to risk my life at all hazards.

The fourth day we encamped at Lac les Puans, so called, I apprehend, from the Indians who reside on the banks being naturally filthy[95]—here we got plenty of deer and bears, Indian corn, melons and other fruit. The Southern Indians have more villages, and are better civilized than the Northern, the climate being warm, and nature more prolific, which {149} enables them to raise the fruits of the earth without much labour. Their houses are covered with birch bark, and decorated with bows and arrows, and weapons of war. Their beds are bark and matts made of rushes.

We pursued our voyage to _Ouisconsin_, a fine River, with a strong current for about sixty leagues, which our canoes ran down in a day and a half; and upon which we saw an immense quantity of ducks, geese, and other fowl. On this river we were obliged to unload our canoes, in order to transport our goods across the portage, about two miles in length. We encamped on the banks, and intended setting off at break of day, but one of the Indians was bitten by a rattlesnake, which Mr. Adair calls the bright inhabitant of the woods, and which had fourteen rattles.

Mr. Beatty relates that as he was preaching to the Indians and others, at a small house near Juniata River, a rattlesnake crept into the room, but was happily discovered and killed; and before the people could well recover themselves, a snake of another kind was discovered among the assembly, which was also killed without any other detriment than disturbing the congregation, which surprised him very much, as it was a matter of astonishment how these reptiles could crawl into the house without being offended by some one, and which also excites them to bite.

The Indians say that when a woman is in labour, holding the tail of a rattlesnake in her hand, and shaking the rattles, assists her delivery. It is always observable that the Indians take out the bag which contains {150} the poison of this venomous reptile, and carry it alive in their medicine box when they go to war.

This unfortunate accident retarded our journey till the unhappy sufferer relieved himself by cutting out the wounded part from the calf of his leg, and applying salt and gunpowder, and binding it up with the leaves of the red willow tree; he was soon able to proceed, bearing the pain with that fortitude for which the Savages are so eminently distinguished.

At the close of the next day we encamped near the river, and it rained very hard: the Indians made some bark huts. One of them walking some distance in the woods, discovered a small loghouse, in which he found a white man, with his arms cut off, lying on his back. We conjectured he had been settled at the spot, and killed by a bad Indian, which must have happened very recently, as he was not putrid. Before our departure we buried him.

The next day we arrived at the Forks of the Mississippi, where were two hundred Indians of the nation of the Renards, or Foxes, on horseback, armed with spears, bows and arrows. They did not seem pleased with our appearance, which _Warbishar_, the chief of our band, told me.[96] Just before we landed they dismounted, and surveyed us. The Sioux asked me if I was afraid; I told them I had seen a greater number of Savages before, and more wild than any of the Southern Indians. _Warbishar_ gave orders to strike ashore. As soon as we landed, the Renards took our Indians by the hand, and invited them into their camp. In the space of an hour they prepared a feast, which consisted of five {151} Indian dogs, bear, beaver, deer, mountain cat, and racoon, boiled in bear’s grease, and mixed with huckleberries. After the repast, the Indians danced and sung. A council was then held, when the chief of the Renards addressed _Warbishar_ to this effect.

“Brothers, we are happy to see you; we have no bad heart against you; although we are not the same nation by language, our hearts are the same: we are all Indians, and are happy to hear our great Father has pity on us, and sends us wherewithal to cover us, and enable us to hunt.”

To which _Warbishar_ made answer.—“It is true, my children, our great Father has sent me this way to take the skins and furs that are in the Dog’s Field, under captain Longlad’s charge, least the Great Knives (meaning the Americans)[97] should plunder them. I am come with the white man (meaning me) to give you wherewithal to cover you, and ammunition to hunt.”

When the speech was finished, we immediately distributed the presents, got our canoes into the water, and left the Renards in the most friendly manner.

After seven days journey we arrived at _La Prairie des Chiens_,[98] where we found the merchants’ peltry, in packs, in a loghouse guarded by captain Longlad and some Indians, who were rejoiced to see us. After resting some time, we took out about three hundred packs of the best skins, and filled the canoes. Sixty more which remained, we burnt, to prevent the enemy from taking them, having ourselves no {152} room to stow any more, and proceeded on our journey back to Michillimakinac. About five days after our departure, we were informed that the Americans came to attack us, but to their extreme mortification we were out of their reach. Seventeen days after leaving _La Prairie des Chiens_, we arrived at _Lac les Puans_, where we found a party of Indians encamped. The next day we embarked, and arrived at Michillimakinac, after an absence of eighty days. Soon after my return, I waited on the commanding officer, expecting payment for my services; but was referred for satisfaction to the Indian traders, from whom I never received any compensation.