The field for missionary labor, in all the region northwest of St. Mary’s and Michilimackinac, is certainly a very extensive and important one. And the incitements to its occupancy, at the present era, may be said to be decidedly greater, than they have been at any time, since the discovery of the country. No very strong barriers appear to stand in the way of the introduction of christianity among the northern tribes. Their institutions, moral and political, are so fragile, as to be ready to tumble on the application of the slightest power. They are not worshippers of the sun, or the moon. They have no list of imaginary gods, of the horrid character, which belong to the idolatrous nations of Asia and Africa. A Hindoo worshipper would hardly be able to impose his tale of multiform incarnations, and transmigratory existence, upon their belief. And a votary of Juggernaut, would verily be looked on by them, as little better than a mad man. It is not, however, to be inferred that because these gross forms of idolatry do not exist, they have no idolatry at all. Their medicinism, is nothing more nor less than a species of idolatry. They impute supernatural powers to certain material substances, which are preserved and guarded with religious care. These objects, which are often taken from the mineral kingdom, are carried about in sacks, and are appealed to under every form of solemnity, to perform cures, and to grant deliverances, which would require a miracle. Their lesser monedos, of which the number is endless, are expected to operate through these idol-medicines. And although they do not bow down to them, nor appear to place an implicit confidence in them, they remain in a state of mental alarm, which often impels them to resort to their influence. Nothing is more common, however, on conversing with them, than to find individuals, who are ready to acknowledge, the insufficiency of these means, and who appear to be prepared to abandon them, and embrace the doctrine of the Savior, the moment the fear of popular opinion among their own people, can be removed. No dead man has been deified by them, and they have not a name or word in their language, so far as known, which represents a god, but that of “Monedo.” This word, I am inclined to think, is itself, a derivative from one of the forms of the active verb, Momo, to take. But, like other Chippewa verbs, it is so buried and clogged with adjuncts, in the nature of prefix and suffix, that it might often require a Champollion to decipher it. And here, it may be observed, that Indian verbs, have not only the active and passive forms, but these forms are indicated by separate words. Thus, momo, verb active to take. Odápin, verb passive, to take. Each verb has the animate and inanimate forms. As most verbs are transitives, and their simplest forms indicate the third person singular of the imperative mood, the following conjugations of the verb, to take, result:
- Momih, verb active, animate, take him.
- Momon, verb active, inanimate, take it.
- Odápin, verb passive, animate, take him.
- Odapinun, verb passive, inanimate, take it.
CHAPTER VIII.
Council with the Chippewas at Cass Lake.—Speeches of Oza Windib, Neezh Opinais, and Wai Wain Jeegun.—Distribution of presents.—Geographical and Geological notices of Cass Lake.—Colcaspi Isle.—Allen’s Bay.—Pike’s Bay.—Heights and distances.—Tributary of Turtle River.—Turtle Lake.—Portage from Cass Lake to Leech Lake.—Hieroglyphic marks.—Moss Lake.—Reach Lake Shiba.—The source of the River Shiba flowing into Leech Lake.—Traverse Leech Lake at night, and encamp at Guelle Plat’s village.—Received by the Indians with respect.—Description of Leech Lake.—Its population and principal Chiefs.—Warlike character of the Pillagers.—Efforts made by them to defend the Chippewa frontiers.—Their warfare defensive.
Health, and a peaceable intercourse with the natives, had, under Providence, preserved our party at the island in Cass Lake, and we rejoined them in their encampment, with mutual pleasure. The day following our arrival, being Monday, was devoted to the formalities of a council with the Indians. I stated to them the objects of my visit to the region, so far as these related to them—the desire felt by the Government for their welfare, and its anxiety to cultivate their friendship—and endeavored to impress upon their minds, the importance of terminating their warfare with their hereditary enemies, the Sioux.
Oza Windib spoke in reply. Thanks, he said, were all they had to offer me, and through me, to the Great Chief of America, for the charitable feelings which had led to my visit, and the good counsels he had received. He should remember these counsels. They would be kept in his heart. He would endeavor to act by them. And although not himself a Chief, or the son of a Chief, he would exert the influence he possessed, to induce his people to live in peace, and to listen to the voice of counsel. He rejoiced to see the American flag displayed at this remote point, and should the master of life preserve him till another year, it was his fixed purpose to visit the Agency at Michilimackinac.
The son of Neezh Openais, or the Twin Birds, followed him. He said his father had received his medal from the American Chief, (the present Secretary of War, Hon. Lewis Cass.) who had visited, this lake, thirteen summers before. His father was now at Red Lake, but in going there, he had carried with him his friendship for the American Government, and he had directed him to express it to me, and to unite in the promotion of any good measure proposed. He assented to the sentiments uttered by Oza Windib. He approved of the advice. He would act by it. He thanked me, as being the bearer of it, and he looked to me to direct the Chippewas in their affairs, and to make them prosper.
A deputy from the band at Red Lake, then delivered a peace pipe, with its garnished stem, decked with feathers, from Wai Wain Jeegun, a War Chief of that lake. He had sent it, it was declared, as a token of his friendship—his remembrance of the power that permitted traders to come into their country to supply them with goods, and his hope and expectation, that his remote position, and limited authority, might not operate, to render his present unwelcome. It had been prepared by his own hand. Although he had wielded the war club, it was in self defence, and to prevent others from saying he is a coward. The peace pipe he offered, he smoked, however, with his heart.
The distribution of presents to the promiscuous assembly of men, women, and children, the payment of those who had furnished canoes, and the rewarding of the guides, closed the business of the council. I invested Oza Windib with a flag and the President’s medal, delivered a flag into the hands of Neezh Openais, for his father, and sent a message, with an acknowledgment and presents, to Wai Wain Jeegun. These things dispatched, we prepared to embark for the portage to Leech Lake. But previous to quitting this lake, it may be proper to subjoin a few particulars respecting it, which, from a desire to gain a more perfect knowledge of it, were omitted, on first entering it.