sat a pretty Indian woman with a babe. The ladies were, of course, at once deeply interested, but the Indian could not speak English. One of the ladies had a common Japanese fan, with the picture of a grotesque god, and I at once saw my way to interest our hostess.
I once read in the journal of a missionary’s wife in Canada that she had a curious Malay or Cingalese dagger, with a curved blade and wooden sheath, while on the handle was the figure of an idol. One day she showed this to an Indian, and the next day he came with five more, and these again with fifteen, till it seemed as if the whole country had gone wild over it. Very much alarmed at such heathenism, the lady locked it up and would show it no more. Ere she did so, she asked an old Indian how it was possible to make a scabbard of one piece of wood, with a hole in it to fit the blade. This man, who had been one of the most devoted admirers of the deity on the handle, saw no puzzle in this. He explained that the hole was burned in by heating the blade.
I showed the god on the fan to the Indian woman, and said, “Manitū—ktchee manitū” (“a god—a great god”). She saw at once that it was heathen, and her heart went out unto it with great delight. With a very few Chippeway words and many signs I explained to her that forty days’ journey from us was the sea, and forty days beyond another country where the people had this manitou. I believe that the lady gave her the fan, and it may be that she worships it to this day. How absurd it is to try to force on such people Catholic or Protestant forms, which they do not understand and never will, while their souls take in with joy the poly-pantheistic developments of supernaturalism, and that which suits their lives. Like the little boy who thought he would like to have a Testament, but knew he wanted a squirt, the Indian, unable to rise to the grandeur of monotheistic trinitarianism, is delighted with goblins, elves, and sorcery. He can manage the squirt.
At Fond-du-Lac I became acquainted with a Mr. Duffy, a very genial and clever man, a son of a former governor of Rhode Island. He had an Indian wife and family, and was looked up to by the Indians as Kitchimōkomon, “the white man.” That he was a gentleman will appear from the following incident. There was one of our party who, to put it mildly, was not remarkable for refinement. A trader at Fond-du-Lac had a very remarkable carved Indian pipe, for which he asked me fifteen dollars. It certainly was rather a high price, so I offered ten. Immediately the man of whom I spoke laid down fifteen dollars and took the pipe. He was dans son droit, but the action was churlish. It seemed so to Duffy, who was standing by. After I had returned to Philadelphia, Mr. Duffy sent me a very handsome pipe for a present, which he assured me had been smoked at two grand councils. He was indeed a “white man.”
There was an old Indian here whose name in Indian meant “He who changes his position while sitting,” but white people called him Martin “for short.” He was wont to smoke a very handsome pipe. One day, seeing him smoking a wretched affair rudely hewn, I asked him if he had not a better. He replied, “I had, but I sold it to the kcheemo-komon iqueh”—the long-knife woman (i.e., to a white lady). Inquiry proved that the “long-knife woman” was Miss Lottie Foster, a very beautiful and delicate young lady from Philadelphia, to whom such a barbaric term seemed strangely applied. As for me, because I always bought every stone pipe which I could get, the Indians called me Poaugun or Pipe. Among the Algonkin of the East in after-days I had a name which means he who seeks hidden things (i.e., mysteries).
We came to Duluth. There were in those days exactly six houses and twenty-six Indian wigwams. However, we were all accommodated somehow. Here there were grand conferences of the railroad kings with the authorities of Duluth and Superior City, which was a few miles distant, and
as the Dulutherans outbid the Father Superiors, the terminus of the road was fixed at Duluth.
It was arranged that the ladies should remain at Duluth while we, the men, were to go through the woods to examine a situation a day’s march distant. We had Indians to carry our luggage. Every man took a blanket and a cord, put his load into it, turned the ends over the cord, and then drew it up like a bag. They carried very easily from 150 to 250 lbs. weight for thirty miles a day over stock and stone, up and down steep banks or amid rotten crumbling trees and moss. Though a good walker, I could not keep up with them.
I had with me a very genial and agreeable man as walking companion. His name was Stewart, and he was mayor, chief physician, and filled half-a-dozen other leading capacities in St. Paul. Our fellow-travellers vanished in the forest. Mayor Stewart and I with one Indian carrier found ourselves at two o’clock very thirsty indeed. The view was beautiful enough. A hundred yards below us by the steep precipice rushed the St. Lawrence, but we could not get at it to drink.
Stewart threw himself on the grass in despair. “Yes,” he cried, “we’re lost in the wilderness, and I’m going to die of thirst. Remember me to my family.” “I say,” he suddenly cried, “ask that Injun the name of that river.”