Sleep on, my brother, sleep peaceful here
The traveler from thy land will claim this spot,
And give to thee what kingly tombs have not—
The tribute of a tear with me, my brother.
He died almost the very day when he was to be ordained a priest. He received a long visit from his cousin Hamlin that evening, and they sat late in the night, talking on various subjects, and particularly on American matters and his ordination. My brother was perfectly well and robust at that time, and full of lively spirits. He told his cousin that night, that if he ever set his foot again on American soil, his people, the Ottawas and Chippewas of Michigan, should always remain where they were. The United States would never be able to compel them to go west of the Mississippi, for he knew the way to prevent them from being driven off from their native land. He also told his cousin that as soon as he was ordained and relieved from Rome, he would at once start for America, and go right straight to Washington to see the President of the United States, in order to hold conference with him on the subject of his people and their lands. There was a great preparation for the occasion of his ordination. A great ceremony was to be in St. Peter's Church, because a native American Indian, son of the chief of the Ottawa tribe of Indians, a prince of the forests of Michigan, was to be ordained a priest, which had never before happened since the discovery of the Aborigines in America. In the morning, at the breakfast table, my brother William did not appear, and every one was surprised not to see him at the table. After breakfast, a messenger was sent to his room. He soon returned with the shocking news that he was dead. Then the authorities of the college arose and rushed to the scene, and there they found him on the floor, lying in his own blood. When Hamlin, his cousin heard of it, he too rushed to the room; and after his cousin's body was taken out, wrapped up in a cloth, he went in, and saw at once enough to tell him that it was the work of the assassin.
When the news reached to Little Traverse, now Harbor Springs, all the country of Arbor Croche was enveloped in deep mourning, and a great lamentation took place among the Ottawas and Chippewas in this country with the expression, "All our hope is gone." Many people came to our dwelling to learn full particulars of my brother's death, and to console and mourn with his father in his great bereavement.
No motive for the assassination has ever been developed, and it remains to this day a mystery. It was related that there was no known enemy in the institution previous to his death; but he was much thought of and beloved by every one in the college. It was an honor to be with him and to converse with him, as it is related that his conversation was always most noble and instructive. It was even considered a great honor to sit by him at the tables; as it is related that the students of the college used to have a strife amongst themselves who should be the first to sit by him. There were several American students at Rome at that time, and it was claimed by the Italians that my brother's death came through some of the American students from a secret plot originating in this country to remove this Indian youth who had attained the highest pinnacle of science and who had become their equal in wisdom, and in all the important questions of the day, both in temporal and spiritual matters. He was slain, it has been said, because it was found out that he was counseling his people on the subject of their lands and their treaties with the Government of the United States. His death deprived the Ottawa and Chippewa Indians of a wise counselor and adviser, one of their own native countrymen; but it seems that it would be impossible for the American people in this Christian land to make such a wicked conspiracy against this poor son of the forest who had become as wise as any of them and a great statesman for his country. Yet it might be possible, for we have learned that we cannot always trust the American people as to their integrity and stability in well doing with us.
It is said the stains of my brother's blood can be seen to this day in Rome, as the room has been kept as a memorial, and is shown to travelers from this country. His statue in full size can also be seen there, which is said to be a perfect image of him. His trunk containing his books and clothing was sent from Rome to this country, and it came all right until it reached Detroit. There it was lost, or exchanged for another, which was sent to Little Traverse. It was sent back with a request to forward the right one, but that was the end of it, and no explanation was ever received.
Soon after the death of my brother William, my sister Margaret left Cincinnati, Ohio, and came to Detroit, Mich., where she was employed as teacher of the orphan children at a Catholic institution. She left Detroit about 1835, and came to Little Traverse, where she at once began lo teach the Indian children for the Catholic mission. She has ever since been very useful to her people, but is now a decrepit old lady and sometimes goes by the name of Aunty Margaret, or Queen of the Ottawas. She is constantly employed in making Indian curiosities— wearing out her fingers and eyes to make her living and keep her home. Like many others of her race, she has been made the victim of fraud and extortion. Some years ago a white man came to the Indian country and committed many crimes, for some of which he is now in prison. Soon after he came here, this wicked man pretended he was gored by an ox— although there were no marks of violence—which he claimed belonged to Mr. Boyd, Aunty Margaret's husband, and he therefore sued Mr. Boyd for damages for several hundred dollars; and although the ox which he claimed had injured him did not belong to Mr. Boyd, and there was no eye witness in the case, yet he obtained judgment for damages against him, and a mortgage had to be given on the land which the Government had given her. The Indian's oath and evidence are not regarded in this country, and he stands a very poor chance before the law. Although they are citizens of the State, they are continually being taken advantage of by the attorneys of the land; they are continually being robbed and cheated out of their property, and they can obtain no protection nor redress whatever.
Before Mr. Hamlin, my cousin, left Italy, he was asked by the authorities if William had any younger brother in America of a fit age to attend school. He told the authorities that the deceased had one brother just the right age to begin school—that was myself. Then there was an order for me to be sent to Rome to take the place of my brother; but when my father heard of it, he said, "No; they have killed one of my sons after they have educated him, and they will kill another." Hamlin came home soon after my brother's death, and some time after the Treaty of 1836 he was appointed U.S. Interpreter and continued to hold this office until 1861, at which time I succeeded him.
CHAPTER VI.
Account of the Indians' Roving Disposition, Their Feasts and Their
Customs—Saluting Arbor Croche Every Spring of the Year—How the
Catholic Religion was Introduced Among the Ottawas—The Missions—
Signing of the Treaty, March 8, 1836.
I will again return to my narrative respecting how the Ottawas used to live and travel to and fro in the State of Michigan, and how they came to join the Catholic religion at Arbor Croche. Early in the spring we used to come down this beautiful stream of water (Muskegon River) in our long bark canoes, loaded with sugar, furs, deer skins, prepared venison for summer use, bear's oil, and bear meat prepared in oil, deer tallow, and sometimes a lot of honey, etc. On reaching the mouth of this river we halted for five or six days, when all the other Indians gathered, as was customary, expressly to feast for the dead. All the Indians and children used to go around among the camps and salute one another with the words, "Ne-baw-baw-tche-baw-yew," that is to say, "I am or we are going around as spirits," feasting and throwing food into the fire—as they believe the spirits of the dead take the victuals and eat as they are consumed in the fire.