Part 7
Whilst they were singing, we were preparing our guns, and placing them so as to be ready for immediate use, if necessary; being determined to make a vigorous resistance, although there remained only Mr. Shaw and myself, the Canadian having fled to the woods.
I assumed the character of commander in chief, and desired Mr. Shaw to obey my orders implicitly, and by no means to fire till I gave the signal; well knowing that the death of one of the Savages, even in our own defence, would so exasperate the rest that there would not be a possibility of escaping their fury. As our situation was truly critical, we acted with as much coolness as men devoted to destruction could. A fortunate thought came into my head, which I instantly put in practice: I went into the store, and rolling a barrel of gunpowder into the outer room, knocked out the head. I had scarcely finished it, before the Savages arrived, and advancing to the door, armed with spears and tomahawks, said to each other, “_keen etam_,” or, “you go first.” We stood ready to receive them, and gave them to understand we were not afraid of them. One of the band entered the house, and I said to him sternly, “_Ha wa neyoe shemagonish equoy kee tertennin marmo?_” or, “Who now among you old women is a brave soldier?” and immediately pointing my pistol cocked to the barrel of gunpowder, cried out with great emphasis, “_Cockinnor marmo neepoo no gome_;” or, “We will all die this day.” On hearing these words they ran from the door, crying, “_Kitchee Mannitoo ojey petoone Amik O mushkowar haguarmissey yang_:” {71} or, “The Master of Life has given the Beaver great strength and courage.” The women fled with the utmost precipitation, pushed their canoes into the water, and got off as fast as they could: the men, who before were intoxicated, became sober, and making as much haste as possible, paddled to an island opposite the house. Soon after a canoe came on shore with six women, to endeavour to make up the breach; but I refused all reconciliation, telling them that they might have known me before; that my name was Beaver; that all the Indians knew me to be a warrior; and that my heart was not easily melted. The women immediately returned, carrying with them the dead, which satisfied me they did not intend to trouble us again.
Thus, by an happy presence of mind, we were saved from almost inevitable destruction, and probably from ending our lives under the most excruciating torture.
It may not be improper to observe the necessity there is for a trader to be cool, firm, and, in case of emergency, brave, but not rash or hasty. The Indians are just observers of the human mind, and easily discover true from affected courage, by that apparent tranquillity which clearly distinguishes the former from the latter. It is well known that no people in the world put courage to so severe a trial, and watch at the executions of their enemies with such savage curiosity, the effects of the tortures they inflict; even the women exult in proportion to the agony betrayed by the unhappy sufferer; though it frequently happens thro’ the same spirit operating on both parties, that the most excruciating torments cannot extort a sigh. An example or two from Mr. Adair’s History of the American Indians, will shew the firmness of an Indian {72} mind, and prove beyond a doubt that such anecdotes are not exaggerated. Truth should be the standard of history, and guide the pen of every author who values his reputation.
Some years ago the Shawano Indians being obliged to remove from their habitations, in their way took a Muskohge warrior, known by the name of old _Scrany_, prisoner; they bastinadoed him severely, and condemned him to the fiery torture. He underwent a great deal without shewing any concern; his countenance and behaviour were as if he suffered not the least pain. He told his persecutors with a bold voice, that he was a warrior; that he had gained most of his martial reputation at the expence of their nation, and was desirous of shewing them, in the act of dying, that he was still as much their superior, as when he headed his gallant countrymen against them: that although he had fallen into their hands, and forfeited the protection of the divine power by some impurity or other, when carrying the holy ark of war against his devoted enemies, yet he had so much remaining virtue as would enable him to punish himself more exquisitely than all their despicable ignorant crowd possibly could; and that he would do so, if they gave him liberty by untying him, and handing him one of the red hot gun-barrels out of the fire. The proposal, and his method of address, appeared so exceedingly bold and uncommon, that his request was granted. Then suddenly seizing one end of the red hot barrel, and brandishing it from side to side, he forced his way through the armed and surprised multitude, leaped down a prodigious steep and high bank into a branch of the river, dived through it, ran over a small island, and passed the other branch, amidst a shower of bullets; and though numbers of his enemies were in close pursuit of him, he got into a bramble swamp, {73} through which, though naked and in a mangled condition, he reached his own country.
The Shawano Indians also captured a warrior of the Anantoocah nation, and put him to the stake, according to their usual cruel solemnities: having unconcernedly suffered much torture, he told them, with scorn, they did not know how to punish a noted enemy; therefore he was willing to teach them, and would confirm the truth of his assertion if they allowed him the opportunity. Accordingly he requested of them a pipe and some tobacco, which was given him; as soon as he had lighted it, he sat down, naked as he was, on the women’s burning torches, that were within his circle, and continued smoking his pipe without the least discomposure: on this a head warrior leaped up, and said, they saw plain enough that he was a warrior, and not afraid of dying, nor should he have died, only that he was both spoiled by the fire, and devoted to it by their laws; however, though he was a very dangerous enemy, and his nation a treacherous people, it should be seen that they paid a regard to bravery, even in one who was marked with war streaks at the cost of many of the lives of their beloved kindred; and then, by way of favour, he with his friendly tomahawk instantly put an end to all his pains. Though the merciful but bloody instrument was ready some minutes before it gave the blow, yet I was assured, the spectators could not perceive the sufferer to change either his posture or his steadiness of countenance in the least.
Death, among the Indians, in many situations is rather courted than dreaded, and particularly at an advanced period of life, when they {74} have not strength or activity to hunt: the father then solicits to change his climate, and the son cheerfully acts the part of an executioner, putting a period to his parent’s existence.
Among the northern Chippeways, when the father of a family seems reluctant to comply with the usual custom, and his life becomes burdensome to himself and friends, and his children are obliged to maintain him with the labour of their hands, they propose to him the alternative, either to be put on shore on some island, with a small canoe and paddles, bows and arrows, and a bowl to drink out of, and there run the risk of starving; or to suffer death according to the laws of the nation, manfully. As there are few instances where the latter is not preferred, I shall relate the ceremony practised on such an occasion.
A sweating house is prepared in the same form as at the ceremony of adoption, and whilst the person is under this preparatory trial, the family are rejoicing that the Master of Life has communicated to them the knowledge of disposing of the aged and infirm, and sending them to a better country, where they will be renovated, and hunt again with all the vigour of youth. They then smoke the pipe of peace, and have their dog feast: they also sing the grand medicine song, as follows.
“_Wa haguarmissey Kitchee Mannitoo kaygait cockinnor nishinnorbay ojey kee candan hapadgey kee zargetoone nishinnorbay mornooch kee tarpenan nocey keen aighter, O, dependan nishinnorbay, mornooch towwarch weene ojey mishcoot pockcan tunnockay._—The Master of Life gives courage. It is true, all Indians know that he loves us, and {75} we now give our father to him, that he may find himself young in another country, and be able to hunt.”
The songs and dances are renewed, and the eldest son gives his father the death-stroke with a tomahawk: they then take the body, which they paint in the best manner, and bury it with the war weapons, making a bark hut to cover the grave, to prevent the wild animals from disturbing it.
Thus do the unenlightened part of mankind assume a privilege of depriving each other of life, when it can no longer be supported by the labour of their own hands, and think it a duty to put a period to the existence of those to whom they are indebted for their own, and employ those arms to give the fatal stroke, which, in more civilized countries, would have been exerted for their support.
I remained with Mr. Shaw until the return of his men, and took an Indian slay, loaded with wild rice and dried meat, and two of his Canadians to assist me. In my way I called at the place where I left the Indians who communicated to me the first account of the tumult at Mr. Shaw’s but they were gone. My Indian and his wife waited for me, and were rejoiced to see me again. On my return to Lac la Mort, I found all my men in good health and spirits, having been well supplied with provisions by the Savages, during my absence, and had increased my stock of peltry by barter. Mr. Shaw’s men rested at my house one night, and the next morning set off for Manontoye.
{76} _Indian Manner of going to War, &c._
Lake Manontoye, where Mr. Shaw wintered, is not so large as Lac Eturgeon: it abounds with excellent fish and wild fowl; and oats, rice, and cranberries, grow spontaneously in the swamps. There are very few islands on it. There are about three hundred of the Chippeway nation who resort to it; they are very wild, and delight in war, which they sometimes wage against the Sioux, on the Mississippi; and they are frequently absent from their families fifteen months, scarce ever returning without a prisoner or a scalp.[61]
It is very strange that the thirst of blood should stimulate the human mind to traverse such an amazing extent of country, suffering inexpressible hardships, and uncertain of success, to gratify a passion, which none but an infernal spirit could suggest; and when success has crowned his labours, that he should return with inconceivable satisfaction, and relate the transactions of his journey, with the greatest exultation, smiling at the relation of agonies which he alone occasioned. The most dreadful acts of a maniac cannot exceed such cruelty: happy those, who enjoy the benefits of society, whose civilization, and whose laws protect them from such detestable outrages.
Previous to their going to war, the head chief calls a council, and each chief has a belt of wampum, and a war pipe: the belt to remind {77} them of former transactions relative to the nation they intend to commence hostilities against, and the pipe to smoke at the council fire. When they have determined to make war, they send the belts and pipes to their enemies; and if a similar compliment is returned, they instantly prepare for blood, with the most steady and determined resolution.
The novel of Emily Montague affords a striking example of this strong propensity for blood, which I shall relate in the author’s own words.
“A Jesuit missionary told me a story on this subject, which one cannot hear without horror. An Indian woman with whom he lived on his mission, was feeding her children, when her husband brought in an English prisoner; she immediately cut off his arm, and gave her children the streaming blood to drink. The Jesuit remonstrated on the cruelty of the action; on which, looking sternly at him—I would have them warriors, said she, and therefore feed them with the food of men.”
When I was at Cataraqui, the capital of the Loyalist settlements in Canada, a party of Mohawks and Messesawgers accidentally met, and having bartered their skins and peltry with the traders, sat themselves down to drink the rum their merchandize had produced. As the liquor began to operate, their imaginations suggested to them that they were of different nations, and as the Mohawks always claimed a superiority, intoxication made them proud: at last a dispute arose, and a Messesawger Indian was killed, and his heart taken out, which the {78} Mohawks intended to have broiled, but they were prevented by a gentleman who accidentally passed by their hut, and prevailed upon them to give it up.
It seems to be the constant attention both of the male and female part of the Indians to instil ideas of heroism into the minds of the rising generation, and these impressions they carry far beyond the line of reason or of justice. Is it then surprising that every action of their lives should tend to satisfy their thirst for revenging offences committed against them, and that these sentiments should operate so powerfully in directing their future conduct? There is, nevertheless, one exception to these observations—their conduct to traders, who are obliged on some occasions, when intoxication runs high, to beat them very soundly;—to their credit, in these instances, I must confess I never knew them to resent this severity when sober. The only remark they have made has been—“Friend, you beat me very severely last night—but I do not mind, I suppose I deserved it—it was the liquor made me offend.” Or if they betray any dissatisfaction, one glass of rum will reconcile all differences. With regard to severity when they are perfectly sober, I am convinced it would be highly dangerous, and should be cautiously avoided.
But although they often express these blood-thirsty sentiments, and too frequently put them in execution, yet there are occasions when they exercise both temper and reason.
When I was at Pimistiscotyan Landing, on Lake Ontario, I had a large dog, to protect myself and property; an Indian came in rather {79} in liquor to ask for rum, and probably might strike the animal; the dog instantly seized him by the calf of the leg, and wounded him dreadfully. He returned to his hut, and made no complaint till the next morning, when he desired to speak with me: I went to him, and he told me how the dog had used him, saying, he hoped I would give him a pair of leggons, to supply those which the dog had torn; but that with regard to his leg, he did not trouble himself much about that, as he knew it would soon be well. I immediately granted his request, and added a bottle of rum, with which he seemed well pleased, and I heard no more of it.
But to return to the subject of going to war. The women and children sometimes go forward in their canoes singing the war songs, and encamp every evening at sunset, having a great dislike to travelling in the dark. Forty-eight young warriors are placed, in four divisions, to keep guard at night, armed with guns, bows and arrows, and some scotté wigwas, or fire bark, to light in case of sudden surprise.
This bark is taken from the birch tree, and being properly dried, is used by the Indians to light them to spear fish: it is fixed on a stick about seven feet long, and either put at the head of the canoe, or carried by the person who attends upon the man that spears, and whose business it is also to steer the canoe.
At day break the Indians depart, and pursue their journey regardless of the weather, till they arrive in the enemy’s country, when the utmost precaution is adopted that it is possible for human invention to suggest.
{80} When war is made against the Mississippi Indians, they endeavour to kill the men and women, and bring away the children to dispose of to the traders, who send them down to Montreal for servants. The boys are not so much to be depended upon as the girls, being more stubborn, and naturally disdaining the idea of slavery; they are also full of pride and resentment, and will not hesitate to kill their masters in order to gratify their revenge for a supposed injury. The girls are more docile, and assimilate much sooner with the manners of civilization. Being unaccustomed to domestic life, they are at first sick and unhealthy; but the change soon becomes familiar to them, and they then prefer it to the uncultivated manner of living in which they were brought up.[62]
A few days after my return to Lac la Mort, a band of Savages arrived from the Red Lake, called by the Indians, _Misqui Sakiegan_, and some from Lake Shabeechevan, or the Weed Lake, about five days march beyond Lake Manontoye. Red Lake is so called on account of a remarkable circumstance which happened to two famous warriors of the Chippeway nation, who were hunting by the lake side, and as they were looking out for game, perceived at some distance an enormous beast, that appeared much larger than any animal they had ever seen; his pace was slow and heavy, and he kept constantly by the water side. They followed him as close as they thought prudent, determined at all hazards to use their best endeavours to kill him. As they approached, they had a clearer view, and discovered that his body was covered with something like moss; this increased their surprise, and after consulting together, they continued advancing towards the beast, and fired large shot, without appearing to make any impression. They {81} fired again with as little effect as before; then retreated some distance, sat down and sung their war songs, addressing themselves to the Master of Life, and desiring his assistance to enable them to conquer it, as they believed it to be the _Matchee Mannitoo_, or bad spirit, in the shape of this monster. They then got up and pursued him, both firing at the same time: the shot proved successful, and caused the animal to turn round, which induced them to keep up their fire till the beast jumped into the water, and they lost sight of him. From the circumstance of his blood dyeing the water red, this lake has ever since been called the Red Lake.
Fish is caught here in great abundance, and wild rice grows in very great plenty in the swamps. The country likewise abounds with all sorts of animals for hunting. There are several rivers and falls of water on the northwest part. The Indians are very fond of fishing and hunting here during the winter season, as they are generally very successful even in the most severe weather. From Red Lake to Lake le Sel, or Salt Lake, by the Indian accounts, there are fourteen short portages, and twenty-two creeks. Lake le Sel is very small, and the water shallow and muddy. It does not exceed three miles in length. There are few fish except eels, cat fish, and pike; but it abounds with musquashes and wild fowl. From this lake to Lake Caribou, or Rein deer Lake, is eight days march across five creeks and three portages.
Lake Caribou, or, in the Indian language, _Ateeque_, is about thirty miles long, with several small islands, resembling the Mille Isles, in the River St. Laurence, above Montreal. The water is deep and clear, {82} and the bottom hard. It abounds with large trout, white fish, pickerill, pike, and sturgeon. It is surrounded by a chain of high mountains. Some years ago a French trader settled here, but of late it has been deserted. The Indians reckon it ten days march to Lake Schabeechevan, across thirteen portages, and as many creeks; but as I wintered here the following year, though I went to it by a different track, I shall not describe it till I give an account of the occurrences of that time. From Lake Schabeechevan to Lake Arbitibis are three small lakes, eight creeks, and five portages. Lake Arbitibis is very large, and the surrounding land rocky and mountainous. This Lake furnishes the Indians with fish and wild fowl. The aquatic race abound in this part of the world, doubtless so appointed for the support of the numerous tribes of Savages, who are obliged to resort to the lakes for food. At the northern extremity of this Lake is a large fall of water, which flows from a river whose current is rapid for about twenty miles. On this river there are also dangerous rapids; the land upon its banks is low, and the beach sandy. From Lake Arbitibis to Crow’s Nest Lake, called by the Indians, _Cark Cark Sakiegan_, is a short distance. The utmost circumference of Crow’s Nest Lake scarcely exceeds two leagues, and is only remarkable for a small island in the middle, with about forty high palm trees, where the crows build their nests, which is called _Cark Cark Minnesey_. The fish in this Lake are very indifferent, being mostly of the sword-fish kind, which the Indians seldom eat. From this Lake is a long portage, and about half way a high mountain. At the end of the carrying place is a river called _Cark Cark Seepi_, or Crows’ River, which runs with a strong current for about thirty miles, from _Neeshshemaince Sakiegan_, or the Lake of the Two Sisters; so called from the meeting of two currents, which form one grand discharge into {83} the lake. The Hudson’s Bay Indians hunt here with great success. At the end is a carrying place about a quarter of a mile long, that leads to a remarkably narrow river, which runs with a strong current for about fifty leagues: the land on each side being very high, makes the navigation dark. The Indians in going up this river travel as light as possible, to enable them to combat the strong current. The Hudson’s Bay Company are supplied with a considerable quantity of peltry from this river.
As the description of this country, hitherto so little explored, is a principal part of what I intended in this publication, I have described it either from my own knowledge, or the most authentic information I was able to procure from the Savages. In this respect I have followed Carver, who on his arrival at the grand portage, met a large party of Killistinoe and Assinipoil Indians, from whom he received accounts of several lakes and rivers, which he describes agreeable to the information he obtained.