Always pursued by the Senecas, a majority of the nation became wanderers. In 1701, seeking a new home, they embarked in canoes and passed out of Lake Huron, and into and beyond Lake St. Clair. In the distance a group of white tents was visible. This comprised the city of Detroit. Landing, by order of the head chief, the Indians were received kindly by the governor of the colony. Accepting the protection offered, they found a home in that locality.
After the French territory had passed into the hands of the English, some of the Wyandots settled in parts of Ohio and Michigan. They were divided into clans, named for animals, conspicuous among which were the deer, bear, turtle, porcupine, snake and wolf. The nation originally had twelve of these divisions. Two or more formed a band. It was against the law to marry in one's own clan. Children belonged to the mother's clan; and women were accorded the privilege of voting for chiefs and council.
The head chief, or king, was the highest officer. The succession belonged to the Big Turtle and Deer clans; and every heir to the throne must be of pure Wyandot blood. The last head chief, Suts-taw-ra-tse, lived in the latter part of the eighteenth century.
The primitive religion of the Wyandots was somewhat similar to that of other aboriginal nations. The Great Spirit ruled supreme. There was a God of the Forest, called Sken-ri-a-taun. Once a year a night feast was held, in memory of the departed. Dancing was dispensed with, but all joined in condolence with some lately bereaved family. It was thought that after death, the soul must cross a deep, swift river, on a bridge made of a slight tree, and be compelled to defend itself, repeatedly, from the attacks of a dog. The Dakotas also believed this, but affirmed that the bridge was formed from the body of an immense snake. The prayer of the Huron to a local god—as recited verbatum by Father Brebeuf—throws some light upon the subject of their conception of Deity.
"Oki, thou who livest in this spot, I offer thee tobacco. Help us, save us from shipwreck, defend us from our enemies, give us a good trade and bring us back safe and sound to our villages."
The teachings of the Jesuits were early engrafted upon the original faith.
Few of the oldest Wyandot legends have been preserved. The literary world is indebted to Schoolcraft for the narration of the experience of Sayadio, which gives a glimpse into the spirit world as pictured by Indian fancy.
The heart of Sayadio was heavy with sorrow. His young and beautiful sister had died and he refused to be comforted. Desirous of bringing her back, the young man embarked upon a long and difficult journey to the land of souls. When ready to give up in despair, after many adventures, he met an old man who gave him a magic calabash with which to dip up the spirit, when it should be found. This man, who proved to be the keeper of that part of the land where the maiden dwelt, also gave him her brains, which had been carefully kept.
On reaching the place of departed souls, Sayadio was surprised that they fled at his approach. Tarenyawgo assisted him. The spirits had assembled for a dance and he attempted to embrace his sister, but she straightway vanished with the others. Tarenyawgo then provided him with a mystical rattle to call them back. The taiwaiegun, or drum, sounded, and the notes of the flute could be heard. Immediately the air was full of floating figures, and Sayadio, dipping up the damsel with the magic calabash, despite the efforts of the imprisoned soul to liberate itself, returned to earth.
Friends were invited to the lodge, and the dead body brought from its place of burial to be restored to life. Just before the moment of reanimation, a curious old woman looked into the calabash, and the spirit took flight. Sayadio gazed heavenward but could see nothing. Then, with downcast eyes, he sat in the lodge, deploring that idle curiosity had rendered of no avail his travels to the land of the departed.