[Transcriber's note: Obvious printer's errors have been corrected, all other inconsistencies are as in the original. Author's spelling has been maintained.

Page 312: The amount of barrels is obviously an error of the typograph, but the proper amount not being know, it has been left in place. "It is probable that they are now capable of manufacturing 1,25,000 barrels of flour annually, and this quantity would require 5,625,000 bushels of wheat."

The inconsistencies of the typographer or author for punctuation (or lack of) in amount have not been corrected.]

OLD MACKINAW;
OR,
THE FORTRESS OF THE LAKES
AND
ITS SURROUNDINGS.
BY
W. P. STRICKLAND.

Philadelphia: James Challen & Son,
New York: CARLTON & PORTER. — Cincinnati: POE & HITCHCOCK.
Chicago: W. H. DOUGHTY. — Detroit: PUTNAM, SMITH & CO.
Nashville: J. B. McFERRIN.
1860.

Entered according to Act of Congress, in the year, 1860, by
JAMES CHALLEN & SON,
In the Clerk's Office of the District Court of the United States, in and for the Eastern District of Pennsylvania.

PHILADELPHIA:
STEREOTYPED BY S. A. GEORGE,
607 SANSOM STREET.

PREFACE.

In the preparation of this volume a large number of works have been consulted, among which the author desires to acknowledge his indebtedness to the following: "The Travels of Baron La Hontan," published in English and French, 1705; "Relations des Jesuits," in three vols., octavo; "Marquette's Journal;" Schoolcraft's works, in three volumes; "Shea's Catholic Missions and Discovery of the Mississippi" "American Annals;" "Lanman's History of Michigan;" "Parkman's Siege of Pontiac;" "Annals of the West;" "Foster and Whitney's Geological Report;" "Ferris' Great West;" "Disturnell's Trip to the Lakes;" "Lanman's Summer in the Wilderness;" "Pietzell's Lights and Shades of Missionary Life;" "Life of Rev. John Clark;" "Lectures before the Historical Society of Michigan;" "Mansfield's Mackinaw City;" "Andrews' Report of Lake Trade;" "Heriot's Canada;" "Presbyterian Missions," &c., &c. He desires particularly to mention the works of Schoolcraft, which have thrown more light on Indian history than the productions of any other author. He also desires to acknowledge his indebtedness to Wm. M. Johnson, Esq., of Mackinac Island, for his valuable contributions to the history of that interesting locality. The statistics in relation to that portion of the country embraced in the work are taken from the most recent sources, and are believed to be perfectly reliable.

We are indebted to J. W. Bradley, of Philadelphia, the publisher of "The North American Indians," for the beautiful frontispiece in this work. Mr. Catlin, the author, visited every noted tribe, and, by residing among them, was initiated into many of their secret and hidden mysteries. It is a valuable work.

CONTENTS.

CHAPTER I.

[Mackinaw and its surroundings — Indian legends — Hiawatha — Ottawas and Ojibwas — Pau-pau-ke-wis — San-ge-man — Kau-be-man — An Indian custom — Dedication to the spirits — Au-se-gum-ugs — Exploits of San-ge-man — Point St. Ignatius — Magic lance — Council of peace — Conquests of San-ge-man.]

CHAPTER II.

[Indian spiritualists — Medicine men — Legends — The spirit-world — Difference between Indian and modern spiritualists — Chusco the spiritualist — Schoolcraft's testimony of — Mode of communicating with spirits — Belief in Satanic agency — Interesting account of clairvoyance.]

CHAPTER III.

[Marquette's visit to Iroquois Point — Chapel and Fort — Old Mackinaw — The French settlement in the Northwest — Erection of chapel and Fort — The gateway of commerce — The rendezvous of traders, trappers, soldiers, missionaries, and Indians — Description of fort — Courriers des Bois — Expedition of Marquette and Joliet to explore the Mississippi — Green Bay — Fox River — Wisconsin — Mississippi — Peoria Indians — Return trip — Kaskaskia Indians — St. Xavier Missions — Mission to "the Illinois" — Marquette's health declines — Starts out on return trip to Mackinaw — Dies and is buried at mouth of Marquette River — Indians remove his remains to Mackinaw — Funeral cortege — Ceremonies — Burial in the chapel — Changes of time — Schoolcraft on the place of Marquette's burial — Missilimackinac — Name of Jesuit missions.]

CHAPTER IV.

[La Salle's visit to Mackinaw — English traders — La Hontan's visit — Mackinaw an English fort — Speech of a Chippewa chief — Indian stratagem — Massacre of the English at the fort — Escape of Mr. Alexander Henry — Early white settlement of Mackinaw — Present description — Relations of the Jesuits — Remarkable Phenomena — Parhelia — Subterranean river.]

CHAPTER V.

[Island of the giant fairies — Possession by the English — Erection of government house — French remain at Old Mackinaw — Finally abandoned — Extent of the island — History — Description — Natural curiosities — Arch Rock — Sugar Loaf Rock — Scull Rock — Dousman's farm — Davenport's farm — Robinson's folly — The Devil's Punch Bowl — Healthful atmosphere — Transparency of the waters — Compared with Saratoga, Cape May, and Mt. Washington as a point for health and recreation — Description of a traveler in 1854 — Arrival of steamers and sailing vessels at the port during the year — Mr. Johnson's reminiscences — Indian name of island — Mythology — Three brothers of the great genii — Visit to the subterranean abode of the genii — Vision — Apostrophe of an old Indian chief — Old buildings — Door of Marquette's chapel — John Jacob Astor and the fur trade — Present support of the place — Fort Mackinaw — Fort Holmes — Fine view — Interesting localities — War of 1812 — Death of Major Holmes — Soil of the island.]

CHAPTER VI.

[Lake Superior — Scenery — Transparency of its waters — Climate — Isle Royale — Apostles' Islands — La Point — Thunder Cape — Cariboo Point — A wonderful lake — Romantic scenery — Pictured rocks — Rock Castle — The Grand Portal — The chapel — Fluctuations in the waters of Lake Superior — Curious phenomena — Retrocession of the waters — Mirage — Iron mountains and mines — Description of — Products — Shipments — Copper — Immense boulders — Produce of the mines for 1857 — Shipment of copper from the Lake for 1858 — Centre of the mining country — Iron mountains — Copper mines of Great Britain — Coal — Mackinaw a great manufacturing point — Key to the Upper Lakes — Commerce of lakes — Growth of cities.]

CHAPTER VII.

[Lake Huron — Eastern shore of Michigan — Face of the country — Picturesque view — Rivers — Grand — Saginaw — Cheboy-e-gun — Natural scenery — Fort Gratiot — White Rock — Saginaw Bay — Thunder Bay — Bois Blanc Island — Drummond's Island — British troops — St. Helena Island — Iroquois Woman's Point — Point La Barbe — Point aux Sable — Point St. Vital — Wreck of the Queen City — St. Martin's Island — Fox Point — Moneto pa-maw — Mille au Coquin — Great fishing places — Cross village — Catholic convent.]

CHAPTER VIII.

[Three epochs — The romantic — The military — The agricultural and commercial — An inviting region — Jesuit and Protestant Missions — First Protestant mission — First missionary — Islands of Mackinac and Green Bay — La Pointe — Saut St. Mary — Presbyterians — Baptists — Methodists — Revival at Fort Brady — Ke-wee-naw — Fon du Lac — Shawnees — Pottawatimies — Eagle River — Ontonagon — Camp River — Iroquois Point — Saginaw Indians — Melancholy reflections — Number of Indians in the States and Territories.]

CHAPTER IX.

[Indian name of Michigan — Islands — Lanman's Summer in the Wilderness — Plains — Trees — Rivers — A traditionary land — Beautiful description — Official report in relation to the trade of the lakes — Green Bay — Grand Traverse Bay — Beaver Islands — L'Arbre Croche — Boundaries of Lake Michigan — Its connections — Railroad from Fort Wayne to Mackinaw — Recent report of — Amount completed — Land grants.]

CHAPTER X.

[Mackinaw, the site for a great central city — The Venice of the lakes — Early importance as a central position — Nicolet — Compared geographically with other points — Immense chain of coast — Future prospects — Temperature — Testimony of the Jesuit fathers — Healthfulness of the climate — Dr. Drake on Mackinaw — Resort for invalids — Water currents of commerce — Surface drained by them — Soil of the northern and southern peninsulas of Michigan — Physical resources — Present proprietors of Mackinaw — Plan of the city — Streets — Avenues — Park — Lots and blocks for churches and public purposes — Institutions of learning and objects of benevolence — Fortifications — Docks and ferries — Materials for building — Harbors — Natural beauty of the site for a city — Mountain ranges — Interior lakes — Fish — Game.]

CHAPTER XI.

[The entrepot of a vast commerce — Surface drained — Superiority of Mackinaw over Chicago as a commercial point — Exports and imports — Michigan the greatest lumber-growing region in the world — Interminable forests of the choicest pine — Facilities for market — Annual product of the pineries — Lumbering, mining, and fishing interests — Independent of financial crises — Mackinaw the centre of a great railroad system — Lines terminating at this point — North and South National Line — Canada grants — Growth of Northwestern cities — Future growth and prosperity of Mackinaw — Chicago — Legislative provision for opening roads in Michigan — The Forty Acre Homestead Bill — Its provisions.]

CHAPTER XII.

[The Great Western Valley — Its growth and population — Comparison of Atlantic with interior cities — Relative growth of river and lake cities — Centre of population — Lake tonnage — Progress of the principal centres of population.]

CHAPTER XIII.

[Michigan Agricultural Reports for 1854 — Prof. Thomas' report — Report of J. S. Dixon — Products of States — Climate — Army Meteorological Reports.]

CHAPTER XIV.

[Agricultural interest — Means of transportation — Railways and vessels — Lumber — Vessels cleared — Lake cities and Atlantic ports — Home-market — Breadstuffs — Michigan flour — Monetary panics — Wheat — Importations — Provisions — Fruit — Live stock — Wool — Shipping business — Railroads — Lake Superior trade — Pine lumber trade — Copper interest — Iron interest — Fisheries — Coal mines — Salt — Plaster beds.]

CHAPTER XV.

[Desirableness of a trip to the Lakes — Routes of travel — Interesting localities — Scenery — Southern coast — Portage Lake — Dr. Houghton — Ontonagon — Apostles' Islands — Return trip — Points of interest — St. Mary's River — Lake St. George — Point de Tour — Lake Michigan — Points of interest — Chicago.]

CHAPTER I.

Mackinaw and its surroundings — Indian legends — Hiawatha — Ottawas and Ojibwas — Paw-pau-ke-wis — San-ge-man — Kau-be-man — An Indian custom — Dedication to the spirits — Au-se-gum-ugs — Exploits of San-ge-man — Point St. Ignatius — Magic lance — Council of Peace — Conquests of San-ge-man.

Mackinaw, with its surroundings, has an interesting and romantic history, going back to the earliest times. The whole region of the Northwest, with its vast wildernesses and mighty lakes, has been traditionally invested with a mystery. The very name of Mackinaw, in the Indian tongue, signifies the dwelling-place of the Great Genii, and many are the legends written and unwritten connected with its history. If the testimony of an old Indian chief at Thunder Bay can be credited, it was at old Mackinaw that Mud-je-ke-wis, the father of Hiawatha, lived and died.

Traditional history informs us that away back in a remote period of time, the Ottawas and the Ojibwas took up their journey from the Great Salt Lake towards the setting sun. These tribes were never stationary, but were constantly roving about. They were compared by the neighboring tribes to Paw-pau-ke-wis, a name given by the Indians to the light-drifting snow, which blows over the frozen ground in the month of March, now whirling and eddying into gigantic and anon into diminutive drifts. Paw-pau-ke-wis signifies running away. The name was given to a noted Indian chief, fully equal in bravery and daring to Hiawatha, Plu-re-busta, or Man-a-bosho.

The Ottawas and Ojibwas dwelt for a time on the Manitoulin Island in Lake Huron. While the tribes dwelt here, two distinguished Indian youths, by the name of San-ge-man and Kau-be-man, remarkable for their sprightliness, attracted the attention of their particular tribes. Both were the youngest children of their respective families. It was the custom of the Indians to send their boys, when young, to some retired place a short distance from their village, where they were to fast until the manitoes or spirits of the invisible world should appear to them. Temporary lodges were constructed for their accommodation. Those who could not endure the fast enjoined upon them by the Metais or Medicine-men, never rose to any eminence, but were to remain in obscurity. Comparatively few were able to bear the ordeal; but to all who waited the appointed time, and endured the fast, the spiritual guardian appeared and took the direction and control of their subsequent lives. San-ge-man in his first trial fasted seven days, and on the next he tasted food, having been reduced to extreme debility by his long abstinence, during which his mind became exceedingly elevated. In this exaltation his spiritual guide appeared to him. He was the spirit of the serpent who rules in the centre of the earth, and under the dark and mighty waters. This spirit revealed to him his future destiny, and promised him his guardianship through life. San-ge-man grew up and became remarkably strong and powerful. From his brave and reckless daring he was both an object of love and fear to the Ottawas.

About this time, as the legend runs, the former inhabitants of the Manitoulin Island and the adjoining country, who have the name of the Au-se-gum-a-ugs, commenced making inroads upon the settlements of the combined bands, and killed several of their number. Upon this the Ojibwas and Ottawas mustered a war party. San-ge-man, though young, offered himself as a warrior; and, full of heroic daring, went out with the expedition which left the Island in great numbers in their canoes, and crossed over to the main land on the northeast. After traveling a few days they fell upon the war path of their enemies, and soon surprised them. Terrified, they fled before the combined forces; and in the chase, the brave and daring youth outstripped all the rest and succeeded in taking a prisoner in sight of the enemies' village. On their return the Ojibwas and Ottawas were pursued, and being apprised of it by San-ge-man, they made good their escape, while the young brave, being instructed by his guardian spirit, allowed himself to be taken prisoner. His hands were tied, and he was made to walk in the midst of the warriors. At night they encamped, and after partaking of their evening meal, commenced their Indian ceremonies of drumming and shaking the rattle, accompanied with war songs. San-ge-man was asked by the chief of the party, if he could che-qwon-dum, at the same time giving him the rattle. He took it and commenced singing in a low, plaintive tone, which made the warriors exclaim, "He is weak-hearted, a coward, an old woman". Feigning great weakness and cowardice, he stepped up to the Indian to whom he had surrendered his war club; and taking it, he commenced shaking the rattle, and as he danced round the watch-fire, increasing his speed, and, gradually raising the tone of his voice, he ended the dance by felling a warrior with his club, exclaiming, "a coward, ugh!" Then with terrific yells and the power of a giant, he continued his work of death at every blow. Affrighted, the whole party fled from the watch-fire and left him alone with the slain, all of which he scalped, and returned laden with these terrible trophies of victory to join his companions who returned to the Island.

San-ge-man having by his valor obtained a chieftainship over the Ottawas, started out on the war path and conquered all the country east and north of Lake Huron. The drum and rattle were now heard resounding through all the villages of the combined forces, and they extended their conquests to Saut St. Mary. For the purpose of bettering their condition they removed from the Island to the Detour, or the mouth of the St. Mary's river, where they occupied a deserted village, and there separated, part going up to the Saut, which had also been deserted, and the other portion tarrying in the above village for a year.

At the expiration of this time San-ge-man led a war party towards the west, and reached the present point St. Ignatius, on the north side of the straits where he found a large village. There was also another village a little east of Point St. Ignatius, at a place now called Moran's Bay, and still another at Point Au Chenes on the north shore of Lake Michigan, northeast of the Island of Mackinaw. At these places, old mounds, ditches, and gardens were found, which had existed from an unknown period. From this point a trail led to the Saut through an open country, and these ancient works can be distinctly traced to this day though covered with a heavy growth of timber.

After a hard fight with the inhabitants of these villages, San-ge-man at length succeeded in conquering them, and after expelling them burned all their lodges with the exception of a few at Point St. Ignatius. The inhabitants of this village fled across the straits southward from Point St. Ignatius and located at the point now known as Old Mackinaw, or Mackinaw City.

In the mean time, San-ge-man had returned to the Detour and removed his entire band to Point St. Ignatius. In the following spring while the Ottawas were out in their fields planting corn, a party of Au-se-gum-ugs crossed over from Old Mackinaw, on the south side of the straits, and killed two of the Ottawa women. San-ge-man at once selected a party of tried warriors, and going down the straits pursued the Au-se-gum-ugs to the River Cheboy-e-gun, whither they had gone on a war expedition against the Mush-co-dan-she-ugs. On a sandy bay a little west of the mouth of the river, they found their enemies' canoes drawn up, they having gone into the interior. Believing that they would soon return, San-ge-man ordered his party to lie in ambush until their return. They were not long in waiting, for on the following day they made their appearance, being heated and weary with their marches, they all stripped and went into the Lake to bathe previous to embarking for Mackinaw. Unsuspicious of danger they played with the sportive waves as they dashed upon the shore, and were swimming and diving in all directions, when the terrific yell of armed warriors broke upon their ears. It was but the work of a moment and one hundred defenseless Indians perished in the waters. When the sad intelligence came to the remainder of the tribe at Mackinaw, they fled towards the Grand River country.

The village now deserted possessing superior attractions to San-ge-man and his warriors, the Ottawas crossed the straits and took possession, and here he remained until after he unfairly succeeded in obtaining the magic lance.

It was while here that a large delegation of Indians of the Mush-co-dan-she-ugs from the Middle village, Bear River, and Grand Traverse came to shake hands and smoke the pipe of peace with him. They had heard of his fame as a mighty warrior. The occasion was one of great rejoicing to the inhabitants of Mackinaw, and all turned out to witness the gathering. San-ge-man and his warriors appeared in council, dressed in richest furs, their heads decorated with eagle feathers, and tufts of hair of many colors. Among all the chiefs there assembled, for proud and noble bearing none excelled the Ottawa. A fur robe covered with scalp-locks hung carelessly over his left shoulder leaving his right arm free while speaking. As the result of these deliberations the bands became united and thus the territory of the Ottawa chief was enlarged.

It was from this point that he sallied forth every summer in war excursions toward the south, conquering the country along the eastern shore of Lake Michigan, extending his conquests to Grand River, and overrunning the country about the present site of Chicago. It was here that he received reinforcements from his old allies the Ojibwas, and extended his conquests down the Illinois River until he reached the "father of waters."

From this place he went forth to the slaughter of the Iroquois at the Detour, and expelled them from the Island of Mackinaw and Point St. Ignatius. From hence he went armed to wage an unnatural war against his relatives the Ojibwas, and was slain by the noble chief Kau-be-man, and it was to this place that the sad news came back of his fate. Thus much for the Indian history of Old Mackinaw.

Equally romantic is the history of the early missionaries and voyagers to this great centre of the Indian tribes. On the far-off shores of the northwestern lakes the Jesuit Missionaries planted the cross, erected their chapels, repeated their pater nosters and ave marias, and sung their Te Deums, before the cavaliers landed at Jamestown or the Puritans at Plymouth. Among the Ottawas of Saut St. Marie and the Ojibwas and Hurons of Old Mackinaw, these devoted self-sacrificing followers of Ignatius Loyola commenced their ministrations upwards of two hundred years ago. They were not only the first missionaries among the savages of this northwestern wilderness, but they were the first discoverers and explorers of the mighty lakes and rivers of that region. In advance of civilization they penetrated the dense unbroken wilderness, and launched their canoes upon unknown rivers, breaking the silence of their shores with their vesper hymns and matin prayers. The first to visit the ancient seats of heathenism in the old world, they were the first to preach the Gospel among the heathen of the new.[(Back to Content)]

CHAPTER II.

Indian Spiritualists — Medicine men — Legends — The Spirit-world — Difference between Indian and Modern Spiritualists — Chusco the Spiritualist — Schoolcraft's testimony of — Mode of communicating with spirits — Belief in Satanic agency — Interesting account of Clairvoyance.

The earliest traditions of the various Indian tribes inhabiting this country prove that they have practiced jugglery and all other things pertaining to the secret arts of the old uncivilized nations of the world. Among all the tribes have been found the priests of the occult sciences, and to this day we find Metais, Waubonos, Chees-a-kees and others bearing the common designation of Medicine men. In modern parlance we would call them Professors of Natural Magic, or of Magnetism, or Spiritualism. The difference however between these Indian professors of magic and those of modern date is, that while the latter travel round the country exhibiting their wonderful performances to gaping crowds, at a shilling a head, the former generally shrink from notoriety, and, instead of being anxious to display their marvelous feats, have only been constrained, after urgent entreaty and in particular cases, to exhibit their powers. The Indian magicians have shown more conclusively their power as clairvoyants and spiritualists, than all the rapping, table-tipping mediums of the present day.

Numerous interesting and beautiful Indian legends show their belief in a spiritual world—of a shadowy land beyond the great river. Whether this was obtained by revelations from their spiritual mediums, or derived from a higher source of inspiration, we know not; but most certain it is, that in no belief is the Indian more firmly grounded than that of a spirit-world.

The Indian Chees-a-kees or spiritualists had a different and far more satisfactory mode of communicating with departed spirits than ever modern spiritualists have attained to, or perhaps ever will. Forming, as they did, a connecting link or channel of communication between this world and the world of spirits, they did not affect to speak what the spirit had communicated; or, perhaps, to state it more fully, their organs of speech were not employed by the spirits to communicate revelations from the spirit world; but the spirits themselves spoke, and the responses to inquiries were perfectly audible to them and to all present. In this case all possibility of collusion was out of the question, and the inquirer could tell by the tones of the voice as as well as the manner of the communication, whether the response was genuine or not.

Chusco, a noted old Indian who died on Bound Island several years ago, was a spiritualist. He was converted through the labors of Protestant Missionaries, led for many years an exemplary Christian life, and was a communicant in the Presbyterian Church on the Island up to the time of his death. Mr. Schoolcraft in his "Personal Memoirs," in which he gives most interesting reminiscences, running through a period of thirty years among numerous Indian tribes of the northwest, and who has kindly consented to allow us to make what extracts we may desire from his many interesting works, says that "Chusco was the Ottawa spiritualist, and up to his death he believed that he had, while in his heathen state, communication with spirits". Whenever it was deemed proper to obtain this communication, a pyramidal lodge was constructed of poles, eight in number, four inches in diameter, and from twelve to sixteen feet in height. These poles were set firmly in the ground to the depth of two feet, the earth being beaten around them. The poles being securely imbedded, were then wound tightly with three rows of withes. The lodge was then covered with ap-puck-wois, securely lashed on. The structure was so stoutly and compactly built, that four strong Indians could scarcely move it by their mightiest efforts. The lodge being ready, the spiritualist was taken and covered all over, with the exception of his head, with a canoe sail which was lashed with bois-blanc cords and knotted. This being done, his feet and hands were secured in a like firm manner, causing him to resemble a bundle more than anything else. He would then request the bystanders to place him in the lodge. In a few minutes after entering, the lodge would commence swaying to and fro, with a tremulous motion, accompanied with the sound of a drum and rattle. The spiritualist then commenced chanting in a low, melancholy tone, gradually raising his voice, while the lodge, as if keeping time with his chant, vibrated to and fro with greater violence, and seemed at times as if the force would tear it to pieces.

In the midst of this shaking and singing, the sail and the cords, with which the spiritualist was bound, would be seen to fly out of the top of the lodge with great violence. A silence would then ensue for a short time, the lodge still continuing its tremulous vibrations. Soon a rustling sound would be heard at the top of the lodge indicating the presence of the spirit. The person or persons at whose instance the medium of the spiritualist was invoked, would then propose the question or questions they had to ask of the departed.

An Indian spiritualist, residing at Little Traverse Bay, was once requested to enter a lodge for the purpose of affording a neighboring Indian an opportunity to converse with a departed spirit about his child who was then very sick. The sound of a voice, unfamiliar to the persons assembled, was heard at the top of the lodge, accompanied by singing. The Indian, who recognized the voice, asked if his child would die. The reply was, "It will die the day after to-morrow. You are treated just as you treated a person a few years ago. Do you wish the matter revealed." The inquirer immediately dropped his head and asked no further questions. His child died at the time the spirit stated, and reports, years after, hinted that it had been poisoned, as the father of the deceased child had poisoned a young squaw, and that it was this same person who made the responses.

Old Chusco, after he became a Christian, could not, according to the testimony of Schoolcraft, be made to waver in his belief, that he was visited by spirits in the exhibitions connected with the tight-wound pyramidal, oracular lodge; but he believed they were evil spirits. No cross-questioning could bring out any other testimony. He avowed that, aside from his incantations, he had no part in the shaking of the lodge, never touching the poles at any time, and that the drumming, rattling, singing, and responses were all produced by these spirits.

The following account of Chusco, or Wau-chus-co, from the pen of William M. Johnson, Esq., of Mackinaw Island, will be found to be deeply interesting:

"Wau-chus-co was a noted Indian spiritualist and Clairvoyant, and was born near the head of Lake Michigan—the year not known. He was eight or ten years old, he informed me, when the English garrison was massacred at Old Fort Missilimackinac. He died on Round Island, opposite the village and island of Mackinaw, at an advanced age.

"As he grew up from childhood, he found that he was an orphan, and lived with his uncle, but under the care of his grandmother. Upon attaining the age of fifteen his grandmother and uncle urged him to comply with the ancient custom of their people, which was to fast, and wait for the manifestations of the Gitchey-monedo,—whether he would grant him a guardian spirit or not, to guide and direct him through life. He was told that many young men of his tribe tried to fast, but that hunger overpowered their wishes to obtain a spiritual guardian; he was urged to do his best, and not to yield as others had done.

"Wau-chus-co died in 1839 or '40. He had, for more than ten years previous to his death, led an exemplary Christian life, and was a communicant of the Presbyterian Church on this Island, up to the time of his death. A few days previous to his death, I paid him a visit. 'Come in, come in, nosis!' (grandson) said he. After being seated, and we had lit our pipes; I said to him, 'Ne-me-sho-miss, (my grandfather,) you are now very old and feeble; you cannot expect to live many days; now, tell me the truth, who was it that moved your chees-a-kee lodge when you practiced your spiritual art?' A pause ensued before he answered:—'Nosis, as you are in part of my nation, I will tell you the truth: I know that I will die soon. I fasted ten days when I was a young man, in compliance with the custom of my tribe. While my body was feeble from long fasting, my soul increased in its powers; it appeared to embrace a vast extent of space, and the country within this space, was brought plainly before my vision, with its misty forms and beings—I speak of my spiritual vision. It was, while I was thus lying in a trance, my soul wandering in space, that animals, some of frightful size and form, serpents of monstrous size, and birds of different varieties and plumage, appeared to me and addressed me in human language, proposing to act as my guardian spirits. While my mind embraced these various moving forms, a superior intelligence in the form of man, surrounded by a wild, brilliant light, influenced my soul to select one of the bird-spirits, resembling the kite in look and form, to be the emblem of my guardian spirit, upon whose aid I was to call in time of need, and that he would be always prepared to render me assistance whenever my body and soul should be prepared to receive manifestations. My grandmother roused me to earth again, by inquiring if I needed food: I ate, and with feeble steps, soon returned to our lodge.

"'The first time that I ever chees-a-keed, was on a war expedition toward Chicago, or where it is now located—upon an urgent occasion. We were afraid that our foes would attack us unawares, and as we were also short of provisions, our chief urged me incessantly, until I consented. After preparing my soul and body, by fasting on bitter herbs, &c., I entered the Chees-a-kee lodge, which had been prepared for me:—the presence of my guardian spirit was soon indicated by a violent swaying of the lodge to and fro. "Tell us! tell us! where our enemies are?" cried out the chief and warriors. Soon, the vision of my soul embraced a large extent of country, which I had never before seen—every object was plainly before me—our enemies were in their villages, unsuspicious of danger; their movements and acts I could plainly see; and mentally or spiritually, I could hear their conversation. Game abounded in another direction. Next day we procured provisions, and a few days afterward a dozen scalps graced our triumphant return to the village of the Cross. I exerted my powers again frequently among my tribe, and, to satisfy them, I permitted them to tie my feet and hands, and lash me round with ropes, as they thought proper. They would then place me in the Chees-a-kee lodge, which would immediately commence shaking and swaying to and fro, indicating the presence of my guardian spirit: frequently I saw a bright, luminous light at the top of the lodge, and the words of the spirit would be audible to the spectators outside, who could not understand what was said; while mentally, I understood the words and language spoken.

"'In the year 1815, the American garrison at this post expected a vessel from Detroit, with supplies for the winter—a month had elapsed beyond the time for her arrival, and apprehensions of starvation were entertained; finally, a call was made to me by the commanding officer, through the traders. After due preparation I consented; the Chees-a-kee lodge was surrounded by Indians and whites; I had no sooner commenced shaking my rattle and chanting, than the spirits arrived; the rustling noise they made through the air, was heard, and the sound of their voices was audible to all.

"'The spirits directed my mind toward the southern end of Lake Huron—it lay before me with its bays and islands; the atmosphere looked hazy, resembling our Indian Summer; my vision terminated a little below the mouth of the St. Clair River—there lay the vessel, disabled! the sailors were busy in repairing spars and sails. My soul knew that they would be ready in two days, and that in seven days she would reach this Island, (Mackinaw,) by the south channel, [at that time an unusual route,] and I so revealed it to the inquirers. On the day I mentioned the schooner hove in sight, by the south channel. The captain of the vessel corroborated all I had stated.

"'I am now a praying Indian (Christian). I expect soon to die, Nosis. This is the truth: I possessed a power, or a power possessed me, which I cannot explain or fully describe to you. I never attempted to move the lodge by my own physical powers—I held communion with supernatural beings or souls, who acted upon my soul or mind, revealing to me the knowledge which I have related to you.'

"The foregoing merely gives a few acts of the power exhibited by this remarkable, half-civilized Indian. I could enumerate many instances in which this power has been exhibited among our Indians. These Chees-a-kees had the power of influencing the mind of an Indian at a distance for good or evil, even to the deprivation of life among them: so also in cases of rivalship, as hunters or warriors. This influence has even extended to things material, while in the hands of those influenced. The soul or mind—perhaps nervous system of the individual, being powerfully acted upon by a spiritual battery, greater than the one possessed more or less by all human beings."

In Schoolcraft's "American Indians" an interesting account is given of a woman-spiritualist, who bore the name of the "Prophetess of Che-moi-che-goi-me-gou." Among the Indians she was called "The woman of the blue-robed cloud." The account was given by herself after she had become a member of the Methodist Church and renounced all connection with spirits. The following is her narrative:—

"When I was a girl of about twelve or thirteen years of age, my mother told me to look out for something that would happen to me. Accordingly, one morning early, in the middle of winter, I found an unusual sign, and ran off, as far from the lodge as I could, and remained there until my mother came and found me out. She knew what was the matter, and brought me nearer to the family lodge, and bade me help her in making a small lodge of branches of the spruce tree. She told me to remain there, and keep away from every one, and as a diversion, to keep myself employed in chopping wood, and that she would bring me plenty of prepared bass-wood bark to twist into twine. She told me she would come to see me, in two days, and that in the mean time I must not even taste snow.

"I did as directed; at the end of two days she came to see me. I thought she would surely bring me something to eat, but to my disappointment she brought nothing. I suffered more from thirst than hunger, though I felt my stomach gnawing. My mother sat quietly down and said (after ascertaining that I had not tasted anything), 'My child, you are the youngest of your sisters, and none are now left me of all my sons and children, but you four' (alluding to her two elder sisters, herself and a little son, still a mere lad). 'Who,' she continued, 'will take care of us poor women? Now, my daughter, listen to me, and try to obey. Blacken your face and fast really, that the Master of Life may have pity on you and me, and on us all. Do not, in the least, deviate from my counsels, and in two days more, I will come to you. He will help you, if you are determined to do what is right, and tell me, whether you are favored or not, by the true Great Spirit; and if your visions are not good, reject them.' So saying, she departed.

"I took my little hatchet and cut plenty of wood, and twisted the cord that was to be used in sewing ap-puk-way-oon-un, or mats for the use of the family. Gradually I began to feel less appetite, but my thirst continued; still I was fearful of touching the snow to allay it, by sucking it, as my mother had told me that if I did so, though secretly, the Great Spirit would see me, and the lesser spirits also, and that my fasting would be of no use. So I continued to fast till the fourth day, when my mother came with a little tin dish, and filling it with snow, she came to my lodge, and was well pleased to find that I had followed her injunctions. She melted the snow, and told me to drink it. I did so, and felt refreshed, but had a desire for more, which she told me would not do, and I contented myself with what she had given me. She again told me to get and follow a good vision—a vision that might not only do us good, but also benefit mankind, if I could. She then left me, and for two days she did not come near me, nor any human being, and I was left to my own reflections. The night of the sixth day, I fancied a voice called to me, and said: 'Poor child! I pity your condition; come, you are invited this way;' and I thought the voice proceeded from a certain distance from my lodge. I obeyed the summons, and going to the spot from which the voice came, found a thin, shining path, like a silver cord, which I followed. It led straight forward, and, it seemed, upward. After going a short distance I stood still and saw on my right hand the new moon, with a flame rising from the top like a candle, which threw around a broad light. On the left appeared the sun, near the point of its setting. I went on, and I beheld on my right the face of Kau-ge-gag-be-qua, or the everlasting woman, who told me her name, and said to me, 'I give you my name, and you may give it to another. I also give you that which I have, life everlasting. I give you long life on the earth, and skill in saving life in others. Go, you are called on high.'

"I went on, and saw a man standing with a large, circular body, and rays from his head, like horns. He said, 'Fear not, my name is Monedo Wininees, or the Little man Spirit. I give this name to your first son. It is my life. Go to the place you are called to visit.' I followed the path till I could see that it led up to an opening in the sky, when I heard a voice, and standing still, saw the figure of a man standing near the path, whose head was surrounded with a brilliant halo, and his breast was covered with squares. He said to me: 'Look at me, my name is O-shau-wau-e-geeghick, or the Bright Blue Sky. I am the veil that covers the opening into the sky. Stand and listen to me. Do not be afraid. I am going to endow you with gifts of life, and put you in array that you may withstand and endure.' Immediately I saw myself encircled with bright points which rested against me like needles, but gave me no pain, and they fell at my feet. This was repeated several times, and at each time they fell to the ground. He said, 'wait and do not fear, till I have said and done all I am about to do.' I then felt different instruments, first like awls, and then like nails stuck into my flesh, but neither did they give me pain, but, like the needles, fell at my feet as often as they appeared. He then said, 'that is good,' meaning my trial by these points. 'You will see length of days. Advance a little further,' said he. I did so, and stood at the commencement of the opening. 'You have arrived,' said he, 'at the limit you cannot pass. I give you my name, you can give it to another. Now, return! Look around you. There is a conveyance for you. Do not be afraid to get on its back, and when you get to your lodge, you must take that which sustains the human body.' I turned, and saw a kind of fish swimming in the air, and getting upon it as directed, was carried back with celerity, my hair floating behind me in the air. And as soon as I got back, my vision ceased.

"In the morning, being the sixth day of my fast, my mother came with a little bit of dried trout. But such was my sensitiveness to all sounds, and my increased power of scent, produced by fasting, that before she came in sight I heard her, while a great way off, and when she came in, I could not bear the smell of the fish or herself either. She said, 'I have brought something for you to eat, only a mouthful, to prevent your dying.' She prepared to cook it, but I said, 'Mother, forbear, I do not wish to eat it—the smell is offensive to me.' She accordingly left off preparing to cook the fish, and again encouraged me to persevere, and try to become a comfort to her in her old age, and bereaved state, and left me.

"I attempted to cut wood, as usual, but in the effort I fell back on the snow, from weariness, and lay some time; at last I made an effort and rose, and went to my lodge and lay down. I again saw the vision, and each person who had before spoken to me, and heard the promises of different kinds made to me, and the songs. I went the same path which I had pursued before, and met with the same reception. I also had another vision, or celestial visit, which I shall presently relate. My mother came again on the seventh day, and brought me some pounded corn boiled in snow-water, for she said I must not drink water from lake or river. After taking it, I related my vision to her. She said it was good, and spoke to me to continue my fast three days longer. I did so; at the end of which she took me home, and made a feast in honor of my success, and invited a great many guests. I was told to eat sparingly, and to take nothing too hearty or substantial; but this was unnecessary, for my abstinence had made my senses so acute, that all animal food had a gross and disagreeable odor.

"After the seventh day of my fast (she continued), while I was lying in my lodge, I saw a dark, round object descending from the sky like a round stone, and enter my lodge. As it came near, I saw that it had small feet and hands like a human body. It spoke to me and said, 'I give you the gift of seeing into futurity, that you may use it for the benefit of yourself and the Indians—your relations and tribes-people.' It then departed, but as it went away, it assumed wings, and looked to me like the red-headed woodpecker.

"In consequence of being thus favored, I assumed the arts of a medicine-woman and a prophetess: but never those of a Wabeno. The first time I exercised the prophetical art, was at the strong and repeated solicitations of my friends. It was in the winter season, and they were then encamped west of the Wisacoda, or Brule River, of Lake Superior, and between it and the plains west. There were, beside my mother's family and relatives, a considerable number of families. They had been some time at the place, and were near starving, as they could find no game. One evening the chief of the party came into my mother's lodge. I had lain down, and was supposed to be asleep, and he requested of my mother that she would allow me to try my skill to relieve them. My mother spoke to me, and after some conversation, she gave her consent. I told them to build the Jee-suk-aun, or prophet's lodge strong, and gave particular directions for it. I directed that it should consist of ten posts or saplings, each of a different kind of wood, which I named. When it was finished, and tightly wound with skins, the entire population of the encampment assembled around it, and I went in, taking only a small drum. I immediately knelt down, and holding my head near the ground, in a position as near as may be prostrate, began beating my drum, and reciting my songs or incantations. The lodge commenced shaking violently, by supernatural means. I knew this by the compressed current of air above, and the noise of motion. This being regarded by me, and by all without, as a proof of the presence of the spirits I consulted, I ceased beating and singing, and lay still, waiting for questions in the position I at first assumed.

"The first question put to me was in relation to the game, and where it was to be found. The response was given by the orbicular spirit, who had appeared to me. He said, 'How short-sighted you are! If you will go in a west direction, you will find game in abundance.' Next day the camp was broken up, and they all moved westward, the hunters, as usual, going far ahead. They had not proceeded far beyond the bounds of their former hunting circle, when they came upon tracks of moose, and that day they killed a female and two young moose, nearly full-grown. They pitched their encampment anew, and had abundance of animal food in this new position.

"My reputation was established by this success, and I was afterward noted in the tribe, in the art of a medicine-woman, and sung the songs which I have given to you."[(Back to Content)]

CHAPTER III.

Marquette's visit to Iroquois Point — Chapel and Fort — Old Mackinaw — The French Settlement in the Northwest — Erection of Chapel and Fort — The Gateway of Commerce — The Rendezvous of Traders, Trappers, Soldiers, Missionaries, and Indians — Description of Fort — Courriers des Bois — Expedition of Marquette and Joliet to Explore the Mississippi — Green Bay — Fox River — Wisconsin — Mississippi — Peoria Indians — Return Trip — Kaskaskia Indians — St. Xavier Missions — Mission to "the Illinois" — Marquette's Health declines — Starts out on Return trip to Mackinaw — Dies and is Buried at mouth of Marquette River — Indians remove his Remains to Mackinaw — Funeral Cortege — Ceremonies — Burial in the Chapel — Changes of time — Schoolcraft on the Place of Marquette's Burial — Missilimackinac — Name of Jesuit Missions.

In the year 1670, the devoted and self-sacrificing missionary, Jean Marquette, with a company of Indians of the Huron tribe, subsequently known as the Wyandots from the Georgian Bay, on the northeastern extremity of Lake Huron, entered for the first time the old Indian town on the northern side of the Mackinaw Straits. During the time he was planting his colony, and erecting his chapel at Iroquois Point, which he afterward designated St. Ignace, he resided on the Mackinaw Island. In 1671, he furnished an account of the island and its surroundings, which was published in "The Relations Des Jesuits". He says:

"Missilimackinac is an island famous in these regions, of more than a league in diameter, and elevated in some places by such high cliffs as to be seen more than twelve leagues off. It is situated just in the strait forming the communication between Lakes Huron and Illinois (Michigan). It is the key, and, and as it were, the gate for all the tribes from the south, as the Saut, (St. Marie) is for those of the north, there being in this section of country only those two passages by water, for a great number of nations have to go by one or other of these channels, in order to reach the French settlements.

"This presents a peculiarly favorable opportunity, both for instructing those who pass here, and also for obtaining easy access and conveyance to their places of abode.

"This place is the most noted in these regions for the abundance of its fisheries; for, according to the Indian saying, 'this is the home of the fishes.' Elsewhere, although they exist in large numbers, it is not properly their 'home,' which is in the neighborhood of Missilimackinac.

"In fact, beside the fish common to all the other tribes, as the herring, carp, pike, gold-fish, white-fish and sturgeon, there are found three varieties of the trout—one common; the second of a larger size, three feet long and one foot thick; the third monstrous, for we cannot otherwise describe it—it being so fat that the Indians, who have a peculiar relish for fats, can scarcely eat it. Besides, the supply is such that a single Indian will take forty or fifty of them through the ice, with a single spear, in three hours.

"It is this attraction which has heretofore drawn to a point so advantageous, the greater part of the savages, in this country driven away by fear of the Iroquois. The three tribes at present living on the Baye des Puans (Green Bay) as strangers, formerly dwelt on the main land near the middle of this island—some on the borders of Lake Illinois, others on the borders of Lake Huron. A part of them, called Sauteurs, had their abode on the main land at the West, and the others look upon this place as their country for passing the winter, when there are no fish at the Saut. The Hurons, called Etonontathronnons, have lived for some years in the same island, to escape the Iroquois. Four villages of Ottawas had also their abode in this quarter.

"It is worthy of notice that those who bore the name of the island, and called themselves Missilimackinac, were so numerous, that some of the survivors yet living here assure us that they once had thirty villages, all inclosed in a fortification of a league and a half in circuit, when the Iroquois came and defeated them, inflated by a victory they had gained over three thousand men of that nation, who had carried their hostilities as far as the country of the Agnichronnons.

"In one word, the quantity of fish, united with the excellence of the soil for Indian corn, has always been a powerful attraction to the tribes in these regions, of which the greater part subsist only on fish, but some on Indian corn. On this account many of these same tribes, perceiving that the peace is likely to be established with the Iroquois, have turned their attention to this point so convenient for a return to their own country, and will follow the examples of those who have made a beginning on the islands of Lake Huron, which by this means will soon be peopled from one end to the other, an event highly desirable to facilitate the instruction of the Indian race, whom it would not be necessary to seek by journeys of two or three hundred leagues on these great lakes, with inconceivable danger and hardships.

"In order to aid the execution of the design, signified to us by many of the savages, of taking up their abode at this point, where some have already passed the winter, hunting in the neighborhood, we ourselves have also wintered here, in order to make arrangements for establishing the mission of St. Ignace, from whence it will be easy to have access to all the Indians of Lake Huron, when the several tribes shall have settled each on its own lands.

"With these advantages, the place has also its inconveniences, particularly for the French, who are not yet familiar, as are the savages, with the different kinds of fishery, in which the latter are trained from their birth; the winds and the tides occasion no small embarrassment to the fishermen.

"The winds: For this is the central point between the three great lakes which surround it, and which seem incessantly tossing ball at each other. For no sooner has the wind ceased blowing from Lake Michigan than Lake Huron hurls back the gale it has received, and Lake Superior in its turn, sends forth its blasts from another quarter, and thus the game is played from one to the other—and as these lakes are of vast extent, the winds cannot be otherwise than boisterous, especially during the autumn."

"Old Mackinaw," the Indian name of which is Pe-quod-e-non-ge, an Indian town on the south side of the Straits, became the place of the first French settlement northwest of Fort Frontenac, or Cadaraeque on Lake Ontario. The settlement was made by father Marquette, in 1671. Pe-quod-e-non-ge, as we have seen in a previous Chapter, with its coasts and islands before it, has been the theatre of some of the most exciting and interesting events in Indian history, previous to the arrival of the "white man." It was the Metropolis of a portion of the Ojibwa, and Ottawa nations. It was there that their Congresses met, to adopt a policy which terminated in the conquest of the country south of it—it was there that the tramping feet of thousands of plumed and painted warriors shook Pe-quod-e-non-ge, while dancing their war dances—it was from there that the startling sound of the war yell of these thousands was wafted to the adjacent coast and islands, making the peaceful welkin ring with their unearthly shouts of victory or death. In process of time a Chapel and Fort were erected, and it became a strong-hold and trading post of the greatest importance to the entire region of the northwest, being the gateway of commerce between the St. Lawrence and the Mississippi, and also the grand avenue to the Upper Lakes of the north, and the rendezvous of the traders, merchants, trappers, soldiers, missionaries and Indians of the whole northwest. Villages of Hurons and Ottawas were located in the vicinity of the Fort and Chapel. The Fort inclosed an area of about several acres, and was surrounded with cedar pickets. The remains of the fort and buildings can still be seen. On an eminence not far from the fort, the Ottawas erected a fortification. Within the inclosure of the Fort and adjoining the Chapel, the Jesuits erected a College, the first institution of the kind in the Western country. It was also the great depot for the Courriers des Bois, or rangers of the woods, who, from their distant excursions, would congregate here. The goods which they had brought from Canada, for the purpose of exchanging for furs with the Indians of Green Bay and Illinois, and along the shores of Lake Superior, and the region lying between that and the banks of the Mississippi, had to be deposited here, and they were usually on hand a long time before they could be disposed of and transferred to the distant marts of trade.

In the year 1672, while Marquette was engaged in his duties as priest at the Chapel, the site of which now bears the name of St. Ignatius, and also employed in instructing the Indian youth of the villages, he was visited by Joliet, a member of the same order who bore a commission from Frontenac, then Governor of Canada, empowering him to select Marquette as a companion and enter upon a voyage of discovery. The winter was spent by these men in making preparations to carry out the commands of their superiors. The specific object of their mission was to explore the Mississippi, which was supposed to empty into the Gulf of California. That all possible information might be gained in regard to this unknown river, Marquette held conversations with all the noted Indian explorers and trappers, as well as the rangers of the woods within his reach. From the information thus gained he made out a map of the river, including its source and direction, and all the streams known to empty into it.

Spring at length came, and on a bright, beautiful morning in the month of May, having bid adieu to his charge at his mission, and commended his flock to God, Marquette and his companion, with five others selected for the purpose, entered their bark canoes with paddles in hand, and St. Ignatius was soon lost to the sight of the devoted missionary forever. After sailing along the Straits they entered Lake Michigan, and continued their voyage until they arrived at Green Bay, passed the mouth of the Menominee River, finally reaching that of the Fox River. On the 7th of June, having sailed upwards of two hundred miles, the voyagers reached the mission of St. Francis Xavier. They had now reached the limit of all former French or English discoveries. The new and unknown West spread out before them, and the thousand dangers and hardships by river and land, heightened by tales of horror related to them by the Indians, were presented to their imagination. Resolutely determined to prosecute the enterprise committed to their charge, they knelt upon the shore of Fox River to renew their devotions and obtain the divine guidance and protection. Encouraged by past success, and urged on by a strong faith, they launched their canoes upon the bosom of the Fox River, and breaking the silence of its shores by the dip of their paddles, they sailed up its current. When they reached the rapids of that river, it was with difficulty they were enabled to proceed. There was not power enough in the paddles of the two canoes to stem the current, and they were obliged to wade up the rapids on the jagged rocks, and thus tow them along. Having made the voyage of the Fox they arrived at the portage, and taking their canoes containing their provision and clothes upon their shoulders, they reached the Wisconsin and launched them upon that stream. They had no longer to breast a rapid current, as the waters of the Wisconsin flowed west. With renewed courage they prosecuted their voyage, and after ten days their hearts were made glad at the sight of the broad and beautiful river which they were entering, and which they supposed would bear them to the far-off western sea. They had reached the "father of waters." No sight could be more charming than that which presented itself to their vision as they beheld on either side, alternately stretching away to a vast distance, immense forests of mountain and plain.

At length, on the 25th of June, as they were sailing along near the eastern shore, they discovered foot-prints in the sand. At sight of these they landed and fastening their canoes, that they might again look upon the face of human beings, they followed an Indian path which led up the bank. They were not long in finding two Indian villages, which proved to be those of the "Pewa-rias" and "Moing-wenas." In answer to a question proposed by Marquette, who addressed them in Indian, and inquired who they were; they answered, "We are Illinois." After an exchange of friendly greetings with these peaceable Indians, the voyagers re-embarked and passed on down the river. They continued on their downward passage until they reached the mouth of the Missouri, which poured its turbid flood into the Mississippi; and still further until they passed the mouth of the Ohio, and then on down until they passed the Arkansas, and arrived within thirty miles of the mouth of the Mississippi. It was not necessary to proceed any further to satisfy the explorers that the river entered into the Gulf of Mexico, instead of that of California.

Having accomplished the end of the expedition, the company started out upon their return trip on the 17th of July. When they reached the mouth of the Illinois river, they determined on returning by that route to Mackinaw. Arriving at the portage of that river they fell in with a tribe of Indians who called themselves the Kaskaskias, who kindly volunteered to conduct them to Lake Michigan, where in due time they arrived. After sailing along the western shore of the lake they again found themselves at Green Bay, and were heartily welcomed by the brethren at the mission of St. Francis Xavier. Worn down with fatigue, Marquette determined to remain here to recruit his health before returning to his missionary labors. He spent his time at this mission post in copying his journal of the voyage down the Mississippi and back, which he accompanied by a map of the river and country, and sent by the Ottawa flotilla to his superiors at Montreal. The return of this flotilla brought him orders for the establishment of a mission among the Illinois, with whom he had so friendly an interview on his exploring voyage. Having passed the winter and succeeding summer at the St. Xavier mission, he started out in the fall for Kaskaskia. The difficulties of the journey were such, it having to be accomplished by land and water, that his health, which had been greatly enfeebled by his former voyage, was not sufficient to enable him to endure the cold winds of winter which had set in before the completion of the journey. On reaching the Chicago River it was found closed, and he did not consider it prudent to undertake an over-land journey. He therefore resolved to winter at that point, and giving his Indian companions who accompanied him the proper instructions and pious counsel, he sent them back to Green Bay. Two Frenchmen made an arrangement to remain with him during the winter. The nearest persons to their lodge were fifty miles distant. They were French trappers and traders, one of whom bore the title of a doctor. This latter person being informed of Marquette's ill-health paid him a visit, and did what he could for his relief. He also received friendly offices from the Indians in the neighborhood, a party of whom proposed to carry him and all his baggage to the contemplated mission at Kaskaskia. His health, however, was such that it did not allow him to accept their kind offer, and he was obliged to remain in his camp during the winter.

Spring at length returned after a long and dreary winter, and Marquette, with some Indian companions, started out for the upper waters of the Illinois River. In about two weeks he reached Kaskaskia, and at once entered upon the duties of his mission. After having instructed the Indians, so as to enable them to understand the objects of his mission to them, he called them all together in the open prairie, where he had erected a rude altar surmounted by the cross, and adorned with pictures of the Virgin Mary. The chiefs and warriors, and the whole tribe, were addressed by him in their native tongue. He made a number of presents to them, the more effectually to gain their affections and confidence, and then related to them the simple story of the cross, after which he celebrated mass. The scene was truly impressive, and the effect upon the sons of the forest was all that the missionary could desire. Bright and cheering were the prospects of converting the Kaskaskias to Christianity, but the devoted missionary was doomed to disappointment. His former malady returned, and assumed a type of so alarming a nature, that he was satisfied his labors on earth would soon come to an end.

Thoughts of his beloved mission at Mackinaw, where he had spent so many days in preaching to Ottawas and Hurons, and in teaching their youth Christian science, filled his mind; and the Christian, not to say natural, desire of his heart, was again to bow in the Chapel of St. Ignatius, and again behold the parents and children of his former charge. Having received the last rites of the church he set out to the lake, accompanied by the Kaskaskias who sorrowed much at his departure, but who were comforted by the dying missionary, who assured them that another would soon be sent to take his place. When they reached the shore of Lake Michigan the Indians returned, and with his two French companions Marquette embarked in a canoe upon its waters. As they coasted along the eastern shore of the lake the health of Marquette continued to fail, and he at last became so weak that when they landed to encamp for the night they had to lift him out of the canoe. Much further they could not proceed, as the journey of life with the missionary was rapidly drawing to a close.

Conscious of his approaching dissolution, as they were gently gliding along the shore, he directed his companions to paddle into the mouth of a small river which they were nearing, and pointing to an eminence not far from the bank, he languidly said, "Bury me there." That river, to this day, bears the name of the lamented Marquette. On landing they erected a bark cabin, and stretched the dying missionary as comfortably as they could beneath its humble roof. Having blessed some water with the usual ceremonies of the Catholic Church, he gave his companions directions how to proceed in his last moments. He instructed them also in regard to the manner in which they were to arrange his body when dead, and the ceremonies to be performed when it was committed to the earth. He then, for the last time, heard the confessions of his companions, encouraging them to rely on the mercy and protection of God, and then sent them away to take the repose they so much needed. After a few hours he felt that he was about taking his last sleep, and calling them, he took his crucifix and placing it in their hands, pronounced in a clear voice his profession of faith, thanking the Almighty for the favor of permitting him to die a Jesuit Missionary. Then calmly folding his arms upon his breast with the name of Jesus on his lips, and his eyes raised to heaven, while over his face beamed the radiance of immortality, he passed away to the land of the blest.

In conformity with the directions of the deceased, in due time his companions prepared the body for burial, and to the sound of his Chapel bell bore it slowly and solemnly to the place designated, where they committed it to the dust, and erected a rude cross to point out to the passing traveler the place of his grave.

James Marquette was of a most ancient and honorable family of the city of Laon, France. Born at the ancient seat of his family, in the year 1637, he was, through his pious mother, Rose de la Salle, allied to the venerable John Baptist de la Salle, the founder of the institute known as the Brothers of the Christian Schools. At the age of seventeen he entered the Society of Jesus, and after two years of study and self-examination had passed away, he was, as is usual with the young Jesuits, employed in teaching, which position he held for twelve years. No sooner had he been invested with the priesthood, than his desire to become in all things an imitator of his chosen patron, St. Francis Xavier, induced him to seek a mission in some land that knew not God, that he might labor there to his latest breath, and die unaided and alone. His desire was gratified. For nine years he labored among the Indians, and was able to preach to them in ten different languages; but he rests from his labors, and his works follow him. He died, May 18, 1675.

The Indians of Mackinaw and vicinity, and also those of Kaskaskia, were in great sorrow when the tidings of Marquette's death reached them. Not long after this melancholy event, a large company of Ojibwas, Ottawas, and Hurons, who had been out on a hunting expedition, landed their canoes at the mouth of the Marquette river, with the intention of removing his remains to Mackinaw. They had heard of his desire to have his body interred in the consecrated ground of St. Ignatius, and they had resolved that the dying wish of the missionary should be fulfilled. As they stood around in silence and gazed upon the cross that marked the place of his burial, the hearts of the stern warriors were moved. The bones of the missionary were dug up and placed in a neat box of bark made for the occasion, and the numerous canoes which formed a large fleet started from the mouth of the river with nothing but the sighs of the Indians, and the dip of the paddles to break the silence of the scene. As they advanced towards Mackinaw, the funeral cortege was met by a large number of canoes bearing Ottawas, Hurons, and Iroquois, and still others shot out ever and anon to join the fleet.

When they arrived in sight of the Point, and beheld the cross of St. Ignatius as if painted against the northern sky, the missionaries in charge came out to the beach clad in vestments adapted to the occasion. How was the scene heightened when the priests commenced, as the canoe bearing the remains of Marquette neared the shore, to chant the requiem for the dead. The whole population was out, entirely covering the beach, and as the procession marched up to the Chapel with cross and prayer, and tapers burning, and laid the bark box beneath a pall made in the form of a coffin, the sons and daughters of the forest wept. After the funeral service was ended, the coffin was placed in a vault in the middle of the church, where the Catholic historian says, "Marquette reposes as the guardian angel of the Ottawa missions."

"He was the first and last white man who ever had such an assembly of the wild sons of the forest to attend him to his grave.

"So many stirring events succeeded each other after this period—first, the war between the English Colonists, and the French; then the Colonists with the Indians, the Revolutionary War, the Indian Wars, and finally the War of 1812, with the death of all those who witnessed his burial, including the Fathers who officiated at the time, whose papers were lost, together with the total destruction and evacuation of this mission station for many years, naturally obliterated all recollections of the transaction, which accounts for the total ignorance of the present inhabitants of Point St. Ignatius respecting it. The locality of his grave is lost; but only until the Archangel's trump, at the last, shall summon him from his narrow grave, with those plumed and painted warriors who now lie around him."

The Missionaries who succeeded Marquette, at Mackinaw, continued their labors until 1706, when, finding it useless to continue the mission, or struggle any longer with superstition and vice, they burned down their College and Chapel, and returned to Quebec. The governor, alarmed at this step, at last promised to enforce the laws against the dissolute French, and prevailed on Father Marest to return. Soon after the Ottawas, discontented at Detroit, a French post, which was served by the Recollects, and where the blood of a Recollect had been shed in a riot, began to move back to Mackinaw, and the mission was renewed. In 1721, Charlevoix visited this mission, and this is the last we hear of it.

Nearly two hundred years have passed away since that event. The Chapel of St. Ignatius has passed away, and with it the Chapel, and Fort, and College at Old Mackinaw. Nothing is left but the stone walls and stumps of the pickets which surrounded them, and which may be seen to this day. To the Catholic, this consecrated spot, the site of one of their first Chapels, and their first College in the great northwest, must possess unusual interest. As there is a difference of opinion in relation to the burial place of Marquette, whether it was on the north or south side of the Straits, we give the following from "Schoolcraft's Discovery of the Sources of the Mississippi." He says: "They carried his body to the Mission of Old Mackinaw, of which he was the founder, where it was interred. It is known that the Mission of Mackinaw fell on the downfall of the Jesuits. When the post of Mackinaw was removed from the peninsula to the island, which was about 1780, the bones of the Missionary were transferred to the old Catholic burial ground, in the village on the island. There they remained till a land or property question arose to agitate the Church, and when the crisis happened the whole grave-yard was disturbed, and his bones, with others, were transferred to the Indian village of La Crosse, which is in the vicinity of L'Arbre Croche, Michigan."

There is a difference of opinion also as to the point from whence Marquette and his companions started for the discovery of the Mississippi. Schoolcraft says: "Wherever Missilimackinac is mentioned in the Missionary letters, or in the history of this period, it is the ancient Fort on the apex of the Michigan peninsula that is alluded to." In his Introduction to the above work, he says, that "Father Marquette, after laying the foundation of Missilimackinac, proceeded in company with Sieur Joliet, up the Fox River of Green Bay, and crossing the portage into the Wisconsin, entered the Mississippi in 1673."

It is an established fact, that Marquette organized the Mission at Old Mackinaw, in the year 1671, subsequently to that at the opposite point, and that he remained there until the year 1673, when he embarked with Joliet on his exploring tour of the Mississippi. Charlevoix places the Mission of St. Ignace, on the south side of the Straits, adjoining the Fort, and has made no such designation on the north side, showing at least that this mission was more modern than the other. Nearly all the Jesuit Missions bore the name of St. Ignatius, in honor of their founder, as those of the Franciscans bore the name of St. Francis. Ignatius Loyola and Francis Xavier were the founders of these sects.[(Back to Content)]

CHAPTER IV.

La Salle's visit to Mackinaw — English traders — La Hontan's visit — Mackinaw an English fort — Speech of a Chippewa Chief — Indian stratagem — Massacre of the English at the fort — Escape of Mr. Alexander Henry — Early white settlement of Mackinaw — Present description — Relations of the Jesuits — Remarkable phenomena — Parhelia — Subterranean river.

In the summer of 1679 the Griffin, built by La Salle and his company on the shore of Lake Erie, at the present site of the town of Erie, passed up the St. Clair, sailed over the Huron, and entering the Straits, found a safe harbor at Old Mackinaw. La Salle's expedition passed eight or nine years at this place, and from hence they penetrated the country in all directions. At the same time it continued to be the summer resort of numerous Indian tribes who came here to trade and engage in the wild sports and recreations peculiar to the savage race. As a city of peace, it was regarded in the same light that the ancient Hebrews regarded their cities of Refuge, and among those who congregated here all animosities were forgotten. The smoke of the calumet of peace always ascended, and the war cry never as yet has been heard in its streets.

In Heriot's Travels, published in 1807, we find the following interesting item:

'In 1671 Father Marquette came hither with a party of Hurons, whom he prevailed on to form a settlement. A fort was constructed, and it afterward became an important spot. It was the place of general assemblage for all the French who went to traffic with the distant nations. It was the asylum of all savages who came to exchange their furs for merchandise. When individuals belonging to tribes at war with each other came thither, and met on commercial adventure, their animosities were suspended.'

Notwithstanding San-ge-man and his warriors had braved the dangers of the Straits and had slain a hundred of their enemies whose residence was here, yet it was not in the town that they were slain. No blood was ever shed by Indian hands within its precincts up to this period, and had it remained in possession of the French the terrible scenes subsequently enacted within its streets would in all probability never have occurred, and Old Mackinaw would have been a city of Refuge to this day.

The English, excited by the emoluments derived from the fur trade, desired to secure a share in this lucrative traffic of the northwestern Lakes. They, accordingly, in the year 1686, fitted out an expedition, and through the interposition of the Fox Indians, whose friendship they secured by valuable presents; the expedition reached Old Mackinaw, the "Queen of the Lakes," and found the El Dorado they had so long desired.

The following interesting description, from Parkman's "History of the Conspiracy of Pontiac," of a voyage by an English merchant to Old Mackinaw about this time, will be in place here: "Passing the fort and settlement of Detroit, he soon enters Lake St. Clair, which seems like a broad basin filled to overflowing, while along its far distant verge a faint line of forests separates the water from the sky. He crosses the lake, and his voyagers next urge his canoe against the current of the great river above. At length Lake Huron opens before him, stretching its liquid expanse like an ocean to the furthest horizon. His canoe skirts the eastern shore of Michigan, where the forest rises like a wall from the water's edge, and as he advances onward, an endless line of stiff and shaggy fir trees hung with long mosses, fringe the shore with an aspect of desolation. Passing on his right the extensive Island of Bois Blanc, he sees nearly in front the beautiful Island of Mackinaw rising with its white cliffs and green foliage from the broad breast of waters. He does not steer toward it, for at that day the Indians were its only tenants, but keeps along the main shore to the left, while his voyagers raise their song and chorus. Doubling a point he sees before him the red flag of England swelling lazily in the wind, and the palisades and wooden bastions of Fort Mackinaw standing close upon the margin of the lake. On the beach canoes are drawn up, and Canadians and Indians are idly lounging. A little beyond the fort is a cluster of white Canadian houses roofed with bark and protected by fences of strong round pickets. The trader enters the gate and sees before him an extensive square area, surrounded by high palisades. Numerous houses, barracks, and other buildings form a smaller square within, and in the vacant place which they enclose appear the red uniforms of British soldiers, the grey coats of the Canadians, and the gaudy Indian blankets mingled in picturesque confusion, while a multitude of squaws with children of every hue stroll restlessly about the place. Such was old fort Mackinaw in 1763."

La Hontan, who visited Mackinaw in 1688, says: "It is a place of great importance. It is not above half a league distant from the Illinese (Michigan) Lake. Here the Hurons and Ottawas have each of them a village, the one being severed from the other by a single palisade, but the Ottawas are beginning to build a fort upon a hill that stands but one thousand or twelve hundred paces off. In this place the Jesuits have a little house or college adjoining to a church, and inclosed with pales that separate it from the village of the Hurons. The Courriers de Bois have but a very small settlement here, at the same time it is not inconsiderable, as being the staple of all the goods that they truck with the south and west savages; for they cannot avoid passing this way when they go to the seats of the Illinese and the Oumamis on to the Bay des Puanto, and to the River Mississippi. Missilimackinac is situated very advantageously, for the Iroquese dare not venture with their sorry canoes to cross the stright of the Illinese Lake, which is two leagues over; besides that the Lake of the Hurons is too rough for such slender boats, and as they cannot come to it by water, so they cannot approach it by land by reason of the marshes, fens, and little rivers which it would be very difficult to cross, not to mention that the stright of the Illinese Lake lies still in their way."

As rivals of the French, the English were never regarded with favor by the various Indian tribes. Constant encroachments by the English from year to year, though they were lavish of their gifts did not tend to soften the hostility of the tribes. Thus matters continued until Mackinaw passed into the hands of the English, which event took place after the fall of Quebec in the year 1759. This transfer of jurisdiction from a people that the Indians loved to one that they experienced a growing hate for during three-quarters of a century, filled them with a spirit of revenge. Such was the dislike of the Indians of Mackinaw to the English, that when Alexander Henry visited that place in 1761, he was obliged to conceal the fact that he was an Englishman and disguise himself as a Canadian voyager. On the way he was frequently warned by the Indians to turn back, as he would not be received at Mackinaw, and as there were no British soldiers there as yet, he was assured that his visit would be attend with great hazard. He still persisted, however, and finally, with his canoes laden with goods he reached the fort, which, we have before remarked, was surrounded with palisades, and occupied the high ground immediately back from the beach. When he entered the village he met with a cold reception, and the inhabitants did all in their power to alarm and discourage him.

Soon after his arrival he received the very unpleasant intelligence, that a large number of Chippewas were coming from the neighboring villages in their canoes to call upon him. Under ordinary circumstances this information would not have excited any alarm, but as the French of Mackinaw as well as the Indians were alike hostile to the English trader, it was no difficult matter to apprehend danger. At length the Indians, about sixty in number, arrived, each with a tomahawk in one hand and a scalping knife in the other. The garrison at this time contained about ninety soldiers, a commander and two officers. Beside the small arms, on the bastions were mounted two small pieces of brass cannon. Beside Henry, there were four English merchants at the fort. After the Indians were introduced to Henry and his English brethren, their chief presented him with a few strings of wampum and addressed them as follows:

"Englishmen, it is to you that I speak, and I demand your attention. You know that the French King is our father. He promised to be such, and we in turn promised to be his children. This promise we have kept. It is you that have made war with this our father. You are his enemy, and how then could you have the boldness to venture among us, his children. You know that his enemies are ours. We are informed that our father, the King of France, is old and infirm, and that being fatigued with making war upon your nation, he has fallen asleep. During this sleep you have taken advantage of him and possessed yourselves of Canada. But his nap is almost at an end. I think I hear him already stirring and inquiring for his children, and when he does awake what must become of you? He will utterly destroy you. Although you have conquered the French you have not conquered us. We are not your slaves. These lakes, these woods and mountains are left to us by our ancestors, they are our inheritance and we will part with them to none. Your nation supposes that we, like the white people, cannot live without bread, and pork, and beef, but you ought to know that He, the Great Spirit and Master of Life, has provided food for us in these spacious lakes and on these woody mountains.

"Our father, the King of France, employed our young men to make war upon your nation. In this warfare many of them have been killed, and it is our custom to retaliate until such time as the spirits of the slain are satisfied. But the spirits of the slain are to be satisfied in one of two ways; the first is by the spilling the blood of the nation by which they fell, the other by covering the bodies of the dead, and thus allaying the resentment of their relations. This is done by making presents. Your king has never sent us any presents, nor entered into any treaty with us, wherefore he and we are still at war, and until he does these things we must consider that we have no other father or friend among the white men than the King of France. But for you, we have taken into consideration that you have ventured among us in the expectation that we would not molest you. You do not come around with the intention to make war. You come in peace to trade with us, and supply us with necessaries, of which we are in much need. We shall regard you, therefore, as a brother, and you may sleep tranquilly without fear of the Chippewas. As a token of friendship we present you with this pipe to smoke."

Henry was afterwards visited by a party of two hundred Ottawa warriors from L'Arbre Croche, about seventy miles southwest of Mackinaw. One of the Chiefs addressed him thus:—

"Englishmen: We, the Ottawas, were some time since informed of your arrival in this country, and of your having brought with you the goods we so much need. At this news we were greatly pleased, believing that, through your assistance, our wives and children would be able to pass another winter; but, what was our surprise, when a few days ago we were informed the goods which we had expected were intended for us were on the eve of departure for distant countries, some of which are inhabited by our enemies. These accounts being spread, our wives and children came to us crying, and desiring that we should go to the Fort to learn with our ears the truth or falsehood. We accordingly embarked, almost naked as you see, and on our arrival here we have inquired into the accounts, and found them true. We see your canoes ready to depart, and find your men engaged for the Mississippi and other distant regions. Under these circumstances we have considered the affair, and you are now sent for that you may hear our determination, which is, that you shall give each of our men, young and old, merchandise and ammunition to the amount of fifty beaver skins on credit, and for which I have no doubt of their paying you in the summer, on their return from their wintering."

The demands of the Indians upon the English, and their dissatisfaction arising therefrom, had the effect to rouse the different tribes, and they were noticed assembling from the surrounding country in great numbers, and gathering in the vicinity of Mackinaw. One night four hundred Indians lay around the Fort, evidently plotting mischief. A Chippewa chief apprised Henry of the impending danger; but when the suspicions were communicated to the Commandant of the Fort, Major Etherington, he took no notice of it, supposing that the Indians only resorted to this for the purpose of intimidation. The next day being the King's birthday, the Indians proposed to celebrate it by a game of baggatiway. It was played with bat and ball, and the contestants were the Chippewas and Sacs. Major Etherington was present at the game, and bet largely on the side of the Chippewas. In the midst of the game, when all were in a high state of excitement, a warrior struck the ball and sent it whizzing over the palisade into the Fort. Instantly the Indian war yell was heard, and the savages rushed within the gate, not however for the ball, but to tomahawk and scalp every Englishman within the Fort. The French stood by as silent spectators of the bloody scene, and were not attacked.

Henry witnessed the dreadful slaughter from his window, and being unarmed he hastened out, and springing over a low fence which divided his house from that of M. Langlade, the French Interpreter, entered the latter, and requested some one to direct him to a place of safety. Langlade hearing the request, replied that he could do nothing for him. At that moment a slave belonging to Langlade, of the Pawnee tribe of Indians, took him to a door which she opened, and informed him that it led to the garret where he might conceal himself. She then locked the door and took away the key. Through a hole in the wall Henry could have a complete view of the Fort. He beheld the heaps of the slain, and heard the savage yells, until the last victim was dispatched. Having finished the work of death in the Fort, the Indians went out to search the houses. Some Indians entered Langlade's house and asked if there were any Englishmen concealed in it. He replied that he did not know, they might search for themselves. At length they opened the garret door and ascended the stairs, but Henry had concealed himself among a heap of birch-bark vessels, which had been used in making maple sugar, and thus escaped. Fatigued and exhausted, he lay down on a mat and went to sleep, and while in this condition he was surprised by the wife of Langlade, who remarked that the Indians had killed all the English, but she hoped he might escape. Fearing, however, that she would fall a prey to their vengeance if it was found that an Englishman was concealed in her house, she at length revealed the place of Henry's concealment, giving as a reason therefor, that if he should be found her children would be destroyed. Unlocking the door, she was followed by several Indians, who were led by Wenniway, a noted chief. At sight of him the chief seized him with one hand, and brandishing a large carving knife, was about to plunge it into his heart, when he dropped his arm, saying, "I won't kill you. My brother, Musinigon, was slain by the English, and you shall take his place and be called after him." He was carried to L'Arbre Croche as a prisoner, where he was rescued by a band of three hundred Ottawas, by whom he was returned to Mackinaw, and finally ransomed by his Indian friend Wawatam. At the capture of the place only one trader, M. Tracy, lost his life. Captain Etherington was carried away by some Indians from the scene of slaughter. Seventy of the English troops were slain. An Englishman, by the name of Solomon, saved himself by hiding under a heap of corn, and his boy was saved by creeping up a chimney, where he remained two days. A number of canoes, filled with English traders, arriving soon after the massacre, they were seized, and the traders, dragged through the water, were beaten and marched by the Indians to the prison lodge. After they had completed the work of destruction, the Indians, about four hundred in number, entertaining apprehensions that they would be attacked by the English, and the Indians who had joined them, took refuge on the Island of Mackinac, Wawatam fearing that Henry would be butchered by the savages in their drunken revels, took him out to a cave, where he lay concealed for one night on a heap of human bones. As the Fort was not destroyed, it was subsequently reoccupied by British soldiers, and the removal to the Island did not take place until about the year 1780.

Old Mackinaw, the theatre of so many thrilling scenes and tragic incidents, has a history as a white settlement, reaching back to 1620, the year of the landing of the Pilgrims at Plymouth. W. M. Johnson, Esq., of Mackinac Island, in describing its history, says: "Mackinaw City," for such has become the name of this wonderful point, "with its coasts and the islands before it, has been the theatre of some of the most exciting and interesting events in Indian history, previous to the arrival of the 'white man.' It was the metropolis of a portion of the Ojibwa and Ottawa nations. It was there that their Congresses met, to adopt a policy which terminated in the conquest of the country south of it; it was there that the tramping feet of thousands of plumed and painted warriors shook Pe-quod-e-nonge—the Indian name—while dancing their war dances, it was from thence that the startling sound of the war yell of these thousands was wafted to the adjacent coast and islands, making the peaceful welkin ring with their unearthly shouts of victory or death.

"How remarkable, in reflecting upon the early and sound judgment of the Indians in seizing upon the points commanding all the natural avenues and passes of the Lakes, when it is considered that there selections must necessarily have been the result of an intimate knowledge with the geographical features of the country! This has been yearly proved by the re-occupation of posts and places long neglected, but the importance of which has become evident in proportion as we have set a just value upon the Indian's judgment, with the natural advantages of the country. Perhaps in no instance, is this more strikingly exemplified than in Mackinaw City, the commanding position of which, although always known to the Indians, Traders, and Missionaries, and lately confirmed by Military Scientific Europeans; but as yet not perceived by our Government. It is the only point which can control the passage of the Straits of Mackinaw, and also the Indians living in numerous villages south of the Straits. The Island of Mackinac was merely occupied by the English to escape a second massacre as in 1763; and which occupancy our Government has blindly followed, believing it, as an evidence of English military skill and judgment in the selection of commanding posts, while they at that period did not make this selection with any reference to a future hostile maritime power who might wish to pass, or force a passage through the Straits.

Sugar Loaf—Mackinac.

Mackinac Island.
1. Lover's Leap. 2. Harbor. 3. Village. 4. Fort. 5. Signal. 6. Sugar Loaf. 7. Mission. 8. Robinson's Folly.

"The land rises gradually from the water at Mackinaw City, until it reaches an elevation of seventy-five feet, from which beautiful and picturesque views are obtained of the waters of the Straits, with the numerous Islands sleeping on its bosom. The prospect from the City is beautiful, beyond description—the Battery at New York can only be compared to it, which is like it in its location. The visitor will enjoy the view presented of the Islands, Points, and adjacent shores; especially on a calm day, for the lake, and the green woods upon isle and promontory, lie with a sleepy stillness before him, enhancing the beauty of the prospect; and when the mind contemplates the events of two hundred and fifty years ago, when thousands of the red sons of the forest passed and repassed the site upon which he now stands, he will appreciate more fully the rapid strides of civilization.

"Two hundred and fifty years ago, bark canoes only dotted the surface of the Lake; this spell of quiet was then broken a few years afterward by the boisterous Canadian Voyageur with his songs, as he rowed or paddled his bateaux and large northwest canoe. Now, the roaring noise of the wheels of steamers, the shrill whistle of the propeller, and the whitening sails of hundreds of vessels have succeeded to the past age of darkness and quiet. Civilization and commerce have broken the charm which beautified Indian scenery in years forever gone by."

A work, published under the auspices of the Canadian Government, in three large octavo volumes, French, entitled "Relations of the Jesuits," containing the most remarkable events that transpired in the missions of the Jesuits in New France, furnishes valuable information of the missions in the Mackinaw region. Among the remarkable phenomena which came under the observation of the Jesuit Fathers in Mackinaw, was the appearance of a parhelion on the 21st of January, 1671. This remarkable phenomenon occurred about two hours before sunset. It presented the form of a great crescent with its points turned toward the sun. At the same time two other suns appeared, equidistant from it, partly covered by a cloud having all the colors of the rainbow, very luminous and dazzling to the eye. The Indians said it was a premonition of great cold, which followed soon after. On the 16th March the same parhelion appeared, and was seen from three different places more than fifty leagues apart. The observer at the Mackinaw mission saw three suns distant some half league from each other. They were seen twice the same day, one hour before sunrise and one hour before sunset. In the morning they were on the south side of the true sun, and in the evening on the west side. That on the south side was so accurate that it was difficult to distinguish it from the true sun, excepting that it was partly surrounded by a scarlet band on the side toward the sun. That on the other side had more the appearance of an oval iris than a sun, nevertheless it was an image like those which painters adorn with golden rays, giving it a very magnificent appearance.

The same parhelion was seen on the island of Manitou in Lake Huron, and accompanied by a very remarkable appearance. Three suns appeared in the west, parallel with the earth. They were equal in size, but not in beauty. The true sun was west-by-southwest, and the false sun on each side. At the same time were seen parts of two circles parallel to the horizon, having the colors of the rainbow, beside a fourth part of the circle perpendicular to the horizon, having nearly the same color, touched the false sun, which was in the southwest, and cutting the half circle parallel to the horizon, was mingled and lost in its rays. The false suns disappeared from time to time, and even the true sun. Finally, a fourth sun was seen placed in a right line. When the false suns disappeared they left after them two rainbows, as beautiful as their own light. The Indians, who attributed all these signs to the Genii, and who believe that they are married, wanted to know of the missionary if these were not the wives of the sun. At this question it occurred to him that a favorable opportunity was presented for explaining to them the mysteries of the Trinity. On the next day the Indian women, who before would not come to hear prayers, came and presented their children to be baptized.

At the Saut St. Mary, seven false suns appeared around the true sun. The true sun was in the centre of a circle formed by the colors of the rainbow. On either side were two false suns, and also one above and one below. These four were placed on the circumference of the circle, and at equal distances directly opposite from each other. Beside this, another circle of the same color as the first, but much larger, rested the upper part of its circumference in the centre of the true sun, while below and on either side were the false suns. All these eight luminaries made a grand spectacle.

Auroras, even in midsummer, are of frequent occurrence, and exhibit a brilliancy and extent rarely observed in lower latitudes. The phenomena which most frequently occur are the following: A dark cloud tinged on the upper edge with a pale luminous haze, skirts the northern horizon. From this streaks of orange and blue colored light flash up, and often reach a point south of the zenith. They rapidly increase and decrease, giving to the whole hemisphere the appearance of luminous waves and occasionally forming perfect corona. They commence shortly after sunset and continue during the night. The voyagers regard them as the precursors of storms and gales, and our own observations have confirmed the result. Occasionally broad belts of light are seen spanning the whole arc of the heavens, of sufficient brilliancy to enable one to read. In the winter these phenomena are much more frequent, and the ground appears tinged with a crimson hue.

We find in these relations of the Jesuits other matters of equal interest. The fathers of the missions in and around the Straits of Mackinaw gave it as their opinion, that the waters of Lake Superior entered into the Straits by a subterranean passage, and in support of it, mention the wonderful fact that the current floats against the wind, and notwithstanding it drives furiously in one direction, vessels are enabled to sail in a contrary direction as rapidly as though the wind were not blowing. In addition to this, they refer to the constant boiling up of the waters. Without admitting this theory, they affirmed that it was impossible to explain two things. The first is, that without such subterranean passage it is impossible to tell what becomes of the waters of Lake Superior. This vast lake has but one visible outlet, namely, the river of the Saut, while it receives into its bosom the waters of a large number of rivers, some twelve of which are of greater dimensions than the Saut. What then, they ask, becomes of all these waters if they do not find an issue through a subterranean river. The second reason for their belief in this theory is the impossibility to explain from whence come the waters of Lake Huron and Lake Michigan? But very few rivers flow into these lakes, and their size is such as to justify the belief that they must be supplied through the subterranean river entering into the Straits.[(Back to Content)]

CHAPTER V.

Island of the Giant Fairies — Possession by the English — Erection of Government house — French remain at Old Mackinaw — Finally abandoned — Extent of the Island — History — Description — Natural curiosities — Arch Rock — Sugar Loaf Rock — Scull Rock — Dousman's Farm — Davenport's Farm — Robinson's Folly — The Devil's Punch Bowl — Healthful atmosphere — Transparency of the waters — Compared with Saratoga, Cape May, and Mt. Washington as a point for health and recreation — Description of a traveler in 1854 — Arrival of steamers and sailing vessels at the port during the year — Mr. Johnson's reminiscences — Indian name of Island — Mythology — Three brothers of the great Genii — Visit to the subterranean abode of the Genii — Vision — Apostrophe of an old Indian Chief — Old buildings — Door of Marquette's Chapel — John Jacob Astor and the fur trade — Present support of the place — Fort Mackinaw — Fort Holmes — Fine view — Interesting localities — War of 1812 — Death of Major Holmes — Soil of the Island.

The old fort having been deserted by the English, as we have noticed in a previous chapter, and they having fled to the Island of Mackinaw, which, in the Indian name, signifies Island of the giant fairies, preparations were made for a settlement. Sir Wm. Johnston called a grand council with those Indians who had been engaged in the massacre at Old Mackinaw. By this council, which was held in 1764, the spring following the siege, a way was opened for St. Clair to negotiate for the island, and also for the grants previously made by the Indians to the French for military purposes. The first thing done after the island had been obtained was the erection of a government house. The French and others who still remained at Old Mackinaw, amounting only to about three hundred, continued a few years, when they finally left, and everything was suffered to go into decay. A desolation reigned over it for many years, and, on account of the bloody siege, that point, which was the most attractive as well as the most important to Indians, French, and English in all the Lake region was, as if by common consent, abandoned.

Arch Rock.

Rock Castle—Pictured Rocks.

The "New Mackinaw," as it is called, distant seven miles from the Old, is on an island about nine miles in circumference, and covers an area of six thousand acres. Its extreme elevation above the lake is about three hundred and twelve feet. The village and fortress are situated on the southeastern extremity of the island, where there is a good harbor protected by a water battery. The island remained in possession of the British until 1793, when it was surrendered to the United States. It was retaken in 1812, but restored again by the treaty of Ghent, in 1814. It is situated in North lat. 45° 54', West lon. 84° 30' from Greenwich, being 7° 30' west from Washington. It is three hundred and fifty miles north of Chicago and about three hundred miles north from Detroit, and about two hundred and fifty miles west of Collingswood, Canada. The fort stands on an elevated ground about two hundred feet above the water. The town contains at present three hotels, six boarding houses, eight dry-goods stores, and seven groceries. Its public buildings are a Court House, Jail, Custom House, Post Office, and Express Office. There are two Churches, the Roman Catholic and Presbyterian.

The first thing we shall notice as a natural attraction on the island, is what is called "The Arch Rock." This is a natural arch projecting from the precipice on the northeastern side of the island, about a mile from the fort, and elevated about one hundred and forty feet above the level of the water. Its abutments are formed of calcareous rock, and have been produced by the falling down of great masses of rock, leaving a chasm of eighty or ninety feet in height, and covered by the arch which spans it of fifty or sixty feet sweep. The scene presented by cliff and chasm is one of wild grandeur. Like the Natural Bridge of Virginia, it possesses an attraction to all fond of natural curiosities, sufficient of itself to justify a visit to the northern lakes. The view from the beach is particularly grand. Before you is a magnificent arch suspended in mid air. Indian tradition says that this wonderful arch was formed by the giant spirits who inhabited this island. Geological tradition, however, indicates that it was formed by the action of the waters, which were at a remote period much higher than at the present time.

The next object which strikes the attention of the visitors is the "Sugar Loaf Rock," a high, isolated, conical rock which, resting upon the elevated plateau that forms the next highest point of the island from that of Fort Holmes, exhibits a rise of some sixty to eighty feet. This is but little less than the elevation of the ridge which forms the crowning plan of the island, and upon which the dismantled post of Fort Holmes is seen, being separated therefrom by a distance not exceeding one hundred and fifty yards. By what violent throe of nature it has become severed from the adjacent ridge, of which it no doubt, formed a part, is matter of curious inquiry. Has nature done this by gradual recession, or by the slow upheaval of the land? On inspection, this rock is found cavernous, slightly crystalline, with its strata distorted in every conceivable direction. In its crevices grow a few cedars and vines. As the visitor approaches it by the road side its effect is grand and imposing; still more so, perhaps, when beheld from the top of the ridge, where its isolated position with its bold form, breaking the outline of the island, strikes the beholder with wonder and admiration.

Robinson's Folly is a high bluff, northeast from the village of Mackinaw, half a mile from the mission house. Soon after the settlement of the modern Mackinaw, Capt. Robinson, of the English army, then commanding this port, had a summer house built on the brow of this bluff, now called Robinson's Folly, for the purpose of enjoying the prospect from that cool and elevated spot. Often he and his brother officers resorted there during the summer days, to while away lonely and tedious hours. Pipes, cigars, and wine, were brought into requisition. No Englishman at that period was without them; in fact, no hospitality or entertainment was complete without them. They were indeed isolated; the nearest white settlements being then Detroit, Green Bay, Saut St. Mary, and Chicago. Communications with these places were not frequent.

A few years after, from the action of the elements, the brow of the bluff, where Robinson's Folly stood, was precipitated to the base of the rock, where the fragments can now be seen, which disastrous event gave rise to its name.

The "Scull Rock," half a mile or three quarters northwest from the rear of Fort Mackinaw, is chiefly noted for a cavern, which appears to have been a receptacle for human bones, many of which were still to be observed about its mouth a few years ago. The entrance is low and narrow, and seems to promise little to reward the labors of exploration. It is here probably that Alexander Henry was secreted by the chief Wawatam after the horrid massacre of the British garrison at Old Mackinaw.

Chimney Rock well repays the trouble of a visit, with the other points of interest on the island.

Dousman's Farm, two miles west from the Village of Mackinaw, consists of a section of land; the road to the English or British landing passes through it, also to Scott's or Flinn's Cave, which is on the northwestern portion of the farm. There are three springs of cold delicious water on this farm, two of them are shaded by beech and maple trees. This farm yields yearly from eighty to one hundred tons of hay, besides a large quantity of potatoes and other farm produce.

Davenport's Farm, about one and a half miles from the village, is situated on the southwestern portion of the Island. At the base of the bluff, on the south part of this farm, is the Devil's Caves, and near them is a beautiful spring of clear cold water, shaded by evergreens and other trees. Half way up the bluff, which is nearly, if not fully, three hundred feet high at this point; stands out, detached from the limestone, an isolated rock, in appearance similar to the Sugar Loaf Rock, which some persons have called the Lover's Leap; it is worth the trouble of a visit, which a few minutes walk from the village accomplishes. There are several points called Lover's Leap, so called by romantic visitors, within the last few years. A gentleman from Chicago, has purchased this farm, and report says that several summer-houses are to be built upon it, which will enhance the beauty of this locality.

Wm. M. Johnston Esq., furnishes the following tradition of Lover's Leap:

"The huge rock called the 'Lover's Leap' is situated about one mile west of the village of Mackinaw. It is a high perpendicular bluff, one hundred and fifty to two hundred feet in height, rising boldly from the shore of the lake. A solitary pine tree formerly stood upon its brow, which some Vandal has cut down.

"Long before the pale faces profaned this island home of the Genii, a young Ojibwa girl, just maturing into womanhood, often wandered there, and gazed from its dizzy heights and witnessed the receding canoes of the large war parties of the combined bands of the Ojibwas and Ottawas speeding south, seeking for fame and scalps.

"It was there she often sat, mused and hummed the songs Ge-niw-e-gwon loved; this spot was endeared to her, for it was there that she and Ge-niw-e-gwon first met and exchanged words of love, and found an affinity of souls existing between them. It was there she often sat and sang the Ojibwa love song—

'Mong-e-do-gwain, in-de-nain-dum,
Mong-e-do-gwain, in-de-nain-dum,
Wain-shung-ish-ween, neen-e-mo-shane,
Wain-shung-ish-ween, neen-e-mo-shane,
A-nee-wau-wau-sau-bo-a-zode,
A-nee-wau-wau-sau-bo-a-zode.'

I give but one verse, which may be translated as follows:

A loon, I thought was looming,
A loon, I thought was looming:
Why! it is he, my lover,
Why! it is he, my lover;
His paddle, in the waters gleaming,
His paddle in the waters gleaming.

"From this bluff she often watched and listened for the return of the war parties, for amongst them she knew was Ge-niw-e-gwon; his head decorated with war-eagle plumes, which none but a brave could sport. The west wind often wafted far in advance the shouts of victory and death, as they shouted and sang upon leaving Pe-quod-e-nong (Old Mackinaw), to make the traverse to the Spirit, or Fairiy Island.

"One season, when the war party returned, she could not distinguish his familiar and loving war shout. Her spirit, told her that he had gone to the Spirit-Land of the west. It was so: an enemy's arrow had pierced his breast, and after his body was placed leaning against a tree, his face fronting his enemies, he died; but ere he died he wished the mourning warriors to remember him to the sweet maid of his heart. Thus he died far away from home and the friends he loved.

"Me-she-ne-mock-e-nung-o-qua's heart hushed its beatings, and all the warm emotions of that heart, were chilled and dead. The moving, living spirit of her beloved Ge-niw-e-gwon, she witnessed continually beckoning her to follow him to the happy hunting grounds of spirits in the west—he appeared to her in human shape, but was invisible to others of his tribe.

"One morning her body was found mangled at the foot of the bluff. The soul had thrown aside its covering of earth, and had gone to join the spirit of her beloved Ge-niw-e-gwon, to travel together to the land of spirits."

Another point of interest and curiosity is the Devil's Punch Bowl, situated south from the gateway, as you enter the farm of the late J. Dousman, Esq.

This Island which rises like a gem on the brow of the lakes, is favored by the clearest and most healthful atmosphere, and washed by the purest and most transparent water in the world, imparting the most pleasurable sensations imaginable. When this enchanting region shall become fully known, Saratoga, Cape May, and Mount Washington will be forgotten by those who fly from the heat and dust of our inland cities, to breathe a pure air and drink health-giving waters.

A traveler in 1854, thus describes this interesting locality, "Everything on the island is a curiosity, the roads or streets that wind around the harbor or among the grove-like forests of the island, are naturally pebbled and macadamized, the buildings are of every style, from an Indian lodge to an English house, the island is covered with charming natural scenery, from the beautiful to the grand, and one may spend weeks constantly finding new objects of interest, and new scenes of beauty. The steamers all call here on their way to and from Chicago, and hundreds of small sail vessels in the fishing trade have here their head quarters. Drawn upon the pebbled beach, or gliding about the bay, are bark canoes, and the far-famed Mackinaw boats, without number. These last are the perfection of light sail boats, and I have often been astonished at seeing them far out in the lake, beating up against winds that were next to gales."

We are indebted to Mr. Johnston for the following official list, giving the number of sail vessels and steamers that have passed through the Straits of Mackinaw during the day time, as reported to the Revenue department, for six months, ending September 30th, 1859.

It would be a pretty correct estimate to add at least one-third more of the total number for those that passed during the night,—which would be a very low estimate of the shipping passing through our straits.

But few of the vessels passing through the straits leave the main channel, and go to the island some miles out of the way.

The lake traffic has of late years become perfectly enormous, the increase of the western navigation being unprecedented. For example, three thousand and sixty-five steamers passed up from Lake Erie to Lakes Huron and Superior, by Detroit, in 1859, and three thousand one hundred and twenty-one passed down. The greatest number up in a single day was eighty-five—down seventy-three. Detroit statistics show that five steamers, five propellers, four barques, seven brigs, and eighty-five schooners have been more or less engaged in the Lake Superior trade during the past season. Forty vessels left during the season for European and seaboard ports, some of which have returned, and one has taken her second departure. Navigation at Detroit opened March 14th, and closed December 15th.

William Johnston, Esq., who has long resided on the island, says: 'The Indians, from the earliest times, have always regarded the Island of Mackinaw with veneration. The Indian name is 'Moc-che-ne-mock-e-nug-gonge,' which, as before stated, signifies Island of Great or Giant Fairies.

"Indian mythology relates that three brothers of great or giant Fairies, occupied different Islands in this section of the country. The eldest occupied the Island Missilimackinac, the second lived on the Island Tim-au Rin-ange-onge, in Lake Michigan, now called Pottawattime Island, the youngest inhabited an Island called Pe-quoge-me-nis, in Lake Huron. The heathen Indians, to this day, look upon them with awe and veneration, and in passing to and fro, by their shores, still offer to the Great Spirits tobacco and other offerings, to propitiate their goodwill. The stories they relate of these Great Fairies, are very interesting and worthy of record.

"The present southern gate of Fort Mackinac overlooks the spot, where in olden times a door existed, to the entrance of the subterraneous abode of these Giant Fairies. An Indian Chees-a-kee, or spiritualist, who once encamped within the limits of the present garrison, related, that some time during the night, after he had fallen asleep, a fairy touched him and beckoned him to follow. He obeyed and his spirit went with the fairy; they entered the subterraneous abode, through an opening beneath the present gate near the base of the hill. He there witnessed the giant spirits in solemn conclave in what appeared to be a large beautiful wigwam. After being there some time, lost in wonder and admiration, the chief spirit directed one of the lesser ones, to show the Indian spirit out and conduct him back to his body. This Indian could never be induced to divulge the particulars of what he witnessed in his mysterious visit.

"An old Indian chief upon leaving this island, to visit his friends in Lake Superior, thus soliloquized, as he sat on the deck of McKnight's splendid steamer, the Illinois, while the darkness began dimly to shadow forth the deep blue outlines of the island:

"'Moc-che-ne-mock-e-nug-gonge, thou Isle of the clear, deep-water Lake, how, soothing it is from amidst the curling smoke of my opawgun (pipe), to trace thy deep blue outlines in the distance; to call from memory's tablets the traditions and stories connected with thy sacred and mystic character, how sacred the regard, with which thou hast been once clothed by our Indian seers of gone-by days; how pleasant in imagination for the mind to picture and view, as if now present, the time when the Great Spirit allowed a peaceful stillness to dwell around thee, when only light and balmy winds were permitted to pass over thee, hardly ruffling the mirror surface of the waters that surrounded thee. Nothing then disturbed thy quiet and deep solitude, but the chippering of birds, and the rustling of the leaves of the silver-barked birch; or to hear, by evening twilight the sound of the giant Fairies as they with rapid step, and giddy whirl, dance their mystic dance on thy lime-stone battlements.'

"Several old buildings are now standing, the frames of which were brought from old Mackinaw in the year 1764, which gives an odd and venerable appearance to the village. Mr. Schoolcraft had the door of Marquette's Chapel pointed out to him, which had been brought over from Mackinaw, and hung to one of the edifices of the town.

"The village formerly received its greatest support from the fur trade, when in the hands of the late John Jacob Astor, Esq., being, at that time, the outfitting and furnishing place for the Indian trade. His outfits extended then to the head waters of the Mississippi, on the northwest, south to Chicago, southwest by the way of Green Bay, to the Mississippi, and Missouri Rivers, in fact his business was carried on throughout all the then northwest Indian country. This trade became extinct in 1834, when Mr. Astor sold out to Ramsey Crooks, Esq., of New York, and others, but it lacked the energy and controlling influence which had been characteristic of Mr. Astor's business, and after languishing a few years, the new company became involved and their outposts were discontinued.

"The place since then has been mostly supported from the fisheries, which are excellent and extensive. It is estimated that twenty thousand barrels of white fish and trout are exported from this country alone annually, estimated worth, at this point, about one hundred and fifty thousand dollars. A material support is also derived from the immense amount of trade.

"The population is fluctuating, owing to the influx of strangers seeking health, traders, and Indians; but the permanent inhabitants of the village are about one thousand and fourteen, as per census of 1854.

"Fort Mackinac stands on a rocky eminence immediately above the town, and is at present garrisoned by a company of United States troops: a chaplain (Episcopalian) is attached to the garrison, and services are held there every Sabbath. Fort Holmes occupies the highest bluff of the island, and is not at present occupied: this fortress was erected by the English, while they held possession of the island, during the last war, and by them named Fort George. But after the surrender of the island in 1814, the name was altered in compliment to the memory of Major Holmes of the United States Army, who fell in the unfortunate attack upon the island by Col. Croghan. The gallant Holmes was killed a little below the rise of ground, as you descend toward the Dousman farm-house, on your way to the British landing. On Fort Holmes is a triangular station for the government engineers, who have been at work some years in the straits.

"Visitors mounting the station on a still clear day, have a view of this island, the straits with its curves, islands and points, and the adjacent shores, which well repays them, especially on a calm day, for the lake and green woods lie in stillness before them, taking the mind for hundreds of years back, to the time when thousands of warriors occupied the prominent points brought within view.

"Off to the northwest, some four or five miles, lies the mixed Canadian and Indian settlement of Point St. Ignace and Moran Bay, with a few farms, which give a more agreeable view to the otherwise sameness of wood and water. There the Indians, called the Au-se-gum-ugs, lived until driven away by the Ojibwas and Ottawas, as they extended their conquests south and west. There also the Iroquois were permitted to locate and live before the French reached and settled on the St. Lawrence, there some of the Iroquois were massacred and driven off by the Ojibwas and Ottawas. North of this can be seen the outlines of the bluff called "Rabbit Sitting," northeasterly the St. Martin Islands, the entrance of the Chenoux, and the dividing ridge between this and the Saut St. Mary. On the northeast can be seen the Detour, and to the south, Bois Blanc Light-House, and the Cheboy-e-gun; and on the west the Straits of Lake Michigan, with Waugoohance Point and Light-House.

"To the northwest of the ridge, where the woods slope by a gradual descent to the shores of the Island, is the place at which the English in the last war (1812), from six to eight hundred strong, composed of a few English, Canadians, the majority being Indians, landed at night, and having secured Michael Dousman's cattle, at his farm adjoining the landing, and succeeded during the night in reaching the hollow, which may be seen on the way from Fort Mackinac to Fort Holmes, a little northwest of the present parade-ground, or nearly opposite the northwest rear gate of the present fort, with their cannon, which by daylight, was placed in battery on the knoll south of the hollow before alluded to, which by its position completely commanded the western gate and the garrison itself, took their station.

"At dawn the citizens of the village were roused, and told to flee to a place called the Distillery, west of the present village, as the English troops were about to attack the American fort, and that the English commanding officer had pledged his word for the safety of the lives of those citizens who would flee to the place designated. This was the first intimation the citizens had of war being declared between the United States and Great Britain. Soon a cannon shot was fired over the fort, its booming being also the first intimation the American garrison had of the country being in a state of war. An English officer appeared with a flag to summon the garrison to surrender, stating the overwhelming force they had in command. The American garrison, being short of one full company of men, was surrendered, and the few troops taken and sent to Detroit on parole. After this the English built and occupied Fort George, (now called Fort Holmes) between the years 1812 and 1814. The English government paid ten thousand pounds as prize-money to the volunteers and soldiers, and merchandise and arms to the Indians. In the year 1836 I examined the list or pay-roll for this prize-money; the names of all those who participated in the taking of Fort Mackinac were there enrolled, the money was divided according to rank, and each person receipted for his individual share.

"It is worth knowing, that by the treaty of Paris, of 1783, acknowledging the independence of the United States, and fixing its boundaries, Fort Mackinac fell under the jurisdiction of the United States, and was surrendered, according to McKenzie, in 1794. In 1812 it was taken, as before stated, by the English and their Indian allies. It resisted an attack from a strong detachment of the American army and navy in 1814, under Col. Croghan, and was finally restored to the United States by the treaty of Ghent.

"In 1814 Col. Croghan landed at the English Landing, under cover of the guns of the American vessels. The troops moved from the landing, and had reached Mr. M. Dousman's farm-house. The skirmishing with the English and Indians had already commenced. East from the house is a ridge over which the road lay. On this ridge and back of it, also on each side of the road, the English were posted in force. The gallant Major Holmes, on reaching the clearing near the house, formed his men for a charge upon the enemy posted on the ridge. To encourage his troops he led the charge. The English and Indians, seeing the strong force, had commenced retreating, when an English sergeant thought he might as well discharge the cannon before retreating with his comrades, so accordingly applied the match. At this instant, Major Holmes was either killed by a grape shot, or by an accidental musket ball. His death threw the Americans into a panic, and they immediately commenced a retreat, which ended in confusion.

"When the fleet first appeared before the island, there was only one company of troops in the fort—had Col. Croghan then summoned it to surrender, it would have been given up; but he sailed away, went and burnt the trading-houses at Old St. Joseph's Island, and from thence sent an expedition to the Saut St. Mary, under Major Holmes, who burned the North West Fur Company Houses on the Canada side, and carried away all the personal property of individuals on the American side. Thus ten or twenty days were lost. In the mean time, the Indians had come to the defense of Fort Mackinac, and, on the second appearance of Col. Croghan, they were prepared, and our troops shamefully defeated.

"This island, although the bluffs present the appearance of sterility, is covered with a strong soil, which is continually renovated by the spontaneous decomposition of calcareous rock. The common growth of trees on the island are the sugar-maple, beech, birch, white and yellow pine, white and red spruce, balsam fir, white cedar, iron wood, and the poplar; the trees now seen are the second and third growth. On the northwestern part of Mr. Dousman's farm, a few of the old patriarchs of the forest are still standing."[(Back to Content)]

CHAPTER VI.

Lake Superior — Scenery — Transparency of its waters — Climate — Isle Royale — Apostles' Islands — La Point — Thunder Cape — Cariboo Point — A wonderful lake — Romantic scenery — Pictured Rocks — Rock Castle — The Grand Portal — The Chapel — Fluctuations in the waters of Lake Superior — Curious phenomena — Retrocession of the waters — Mirage — Iron mountains and mines — Description of — Products — Shipments — Copper — Immense boulders — Produce of the mines for 1857 — Shipment of copper from the Lake for 1858 — Centre of the mining country — Iron Mountains — Copper mines of Great Britain — Coal — Mackinaw, a great manufacturing point — Key to the Upper Lakes — Commerce of Lakes — Growth of cities.

Lake Superior, though it possesses not all the vastness of the ocean, is yet equal in sublimity. In gazing upon its surface, whether spread out like a vast mirror reflecting the varying tints of the sky, or ruffled by gently curling waves, or lashed into fury by the tempest, one is impressed with the idea of the Infinite. It is known to be the largest body of fresh water on the globe, being nearly four hundred miles long from east to west, and one hundred and thirty wide. It is the grand reservoir from whence proceed the waters of Michigan, Huron, and Erie. It gives birth to Niagara, the wonder of the world, fills the basin of Ontario, and rolls a mighty flood down the St. Lawrence to the Atlantic.

This lake lies in the bosom of a mountainous region, where the Indian yet reigns and roams in his wonted freedom. Except an occasional picketed fort or trading house, it is yet a perfect wilderness. The entire country is rocky and covered with a stunted growth of vegetation such as is usual in high latitudes. The waters of this lake are marvelously clear, and, even at midsummer, are exceedingly cold. Mr. Charles Lanman, who has written a most admirable book, entitled "Summer in the Wilderness," says, "In passing along its rocky shores, in my frail canoe, I have often been alarmed at the sight of a sunken boulder, which I fancied must be near the top, and on further investigation have found myself to be upward of twenty feet from the danger of a concussion. I have frequently lowered a white rag to the depth of one hundred feet and been able to discern its every fold or stain. The color of the water near the shore is a deep green; but off soundings it has all the dark blue of the ocean."

Speaking of the climate, he says: "In midsummer it is beyond compare, the air is soft and bracing at the same time. A healthier region does not exist on the earth, an assertion corroborated by the fact, that the inhabitants usually live to an advanced age, notwithstanding the many hardships. The common diseases of mankind are here comparatively unknown, and I have never seen an individual whose breast did not swell with a new emotion of delight as he inhaled the air of this northern wilderness."

The largest island in Lake Superior is Isle Royale. It is forty miles in length and from six to ten miles in width. Its hills reach an altitude of four hundred feet. During the winter season it is entirely uninhabited, but in the summer it is frequently visited, particularly by copper speculators. Near the western extremity of the lake are the Apostles' Islands, which are detachments of a peninsula running out in the same direction with Keweenaw, which is known as La Point. The group consist of three islands, which rise like gems from the water. There is a dreamy summer about them which make them enticing as the Hesperides of the ancients.

The two most prominent peninsulas are Thunder Cape and Cariboo Point. Thunder Cape is about fourteen hundred feet high. It looms up against the sky in grandeur, and is a most romantic spot. Cariboo Point is less lofty and grand in its appearance, but is celebrated for its unknown hieroglyphics painted upon its summits by a race which has long since passed away. In the vicinity of the bluff are found the most beautiful agates in the world.

In the northeastern part of the lake is an island situated about twenty miles from the Canadian shore, which has a wonderful lake in its centre, about one mile in length. It is as beautiful as it is wonderful. It is imbosomed in the fastnesses of perpendicular cliffs, which rise to a height of seven hundred feet. It has but one outlet and is impassable even to a canoe. At the opening of this narrow chasm stands a column of solid rock which has a base of about one hundred feet in diameter. The column rises, gradually tapering until it reaches a height of eight hundred feet. A solitary pine surmounts the summit of this wonderful column. There it stands like the sentinel of this calm, deep lake, whose silence and solitude are rarely ever broken, and whose tranquil bosom has never been ruffled by the slightest breeze.

Rock Chapel.

The Castles.

The scenery on the shores of Lake Superior is in some places of the most romantic character. About one hundred miles west of Saut St. Mary, a range of cliffs are to be seen, what has been called the "Pictured Rocks." They are a series of sandstone bluffs extending along the shore of the lake for about five miles, and rising, in most places vertically from the water, from fifty to two hundred feet in height. These towering cliffs have been worn away by the action of the lake, which for centuries has dashed an ocean-like surf against their base. The surface of these rocks has been, in large portions, strangely colored by bands of brilliant hues, which present to the eye of the voyager a singularly pleasing appearance. One of these cliffs resembles so much the turreted entrance and arched portal of some old feudal castle that it has been called "Rock Castle." Beyond this is another architectural curiosity, denominated "The Grand Portal," which consists of an arched opening in the rocks. The cliff is composed of a vast mass, of a rectilinear shape, projecting out into the lake six hundred feet, and presenting a front of three hundred feet, and rising to a height of two hundred feet. An entrance has been excavated from one side to the other, opening out into large vaulted passages which communicate with the great dome, some three hundred feet from the front of the cliff. The Grand Portal, which opens out on the lake, is of magnificent dimensions, being one hundred feet high, and one hundred and sixty-eight feet wide at the water level. The distance from the verge of the cliff, over the arch to the water, is one hundred and thirty-three feet, leaving three feet for the thickness of the rock above the arch itself. The extreme height of the cliff is about fifty feet more, making in all one hundred and eighty-three feet. It is impossible, adequately, to describe this wonderful scene. The vast dimensions of the cavern, the vaulted passages, the rare combination of colors, the varied effects of the light as it streams through the great arch and falls on the different objects; the deep, emerald green of the water, the unvarying swell of the lake, keeping up a succession of musical echoes; the reverberation of one's voice coming back with startling effect, must all be seen and heard to be fully appreciated.

Not far from this point is "The chapel" of the voyagers which nature has cut out of the cliff thirty or forty feet above the lake. The interior consists of a spacious vaulted apartment. An arched roof from ten to twenty feet in thickness rests on four gigantic columns of rock. These columns consist of finely stratified rock, and have been worn into curious shapes. At the base of one of these pillars an arched cavity or niche has been cut, access to which is had by a flight of steps formed by the projecting strata. The arrangement of the whole resembles very much the pulpit of a church, while the arched canopy in front, opening out to the voluted interior, with a flat tabular mass rising to a convenient height for a desk, and an isolated block resembling an altar, all fashioned as appropriately as if formed by the hand of man, constantly impresses one that he is within the walls of a church.

In the Geological Report, made by Foster and Whitney, to Congress, we find the following remark: "It is a matter of surprise, that so far as we know, none of our artists, have visited this region, and given to the world representations of scenery, so striking and so different from any which can be found elsewhere. We can hardly conceive of any thing more worthy of the artist's pencil, and if the tide of pleasure-travel should once be turned in this direction, it seems not unreasonable to suppose, that a fashionable hotel may yet be built under the shade of the pine groves near the chapel, and a trip thither become as common as one to Niagara now is."

Beyond the grand portal, the rock, being less exposed to the force of the waves, bears fewer marks of their destructive action. The entrance to Chapel river is at the most easterly extremity of a sandy beach, which extends for a quarter of a mile, and affords a convenient landing place, while the drift terrace elevated about thirty feet above the level of the lake, being an open pine plain, affords excellent camping ground, and is the most central and convenient spot for the traveler to pitch his tent, while he examines the most interesting localities in the series which occur in the vicinity, particularly the Castle and the Chapel.

One who had resided upon the shores of Lake Superior for several summers says, "Our attention has been directed to the fluctuations in the level of its waters, and while we have failed to detect any ebb and flow corresponding with the tidal action, we have on the other hand noticed certain extraordinary swells, which appear to be independent of the action of the sun and moon." The Jesuit Fathers in 1670-1, had their attention called to these extraordinary swells. In their "Relations," they say, "We found at one time the motion of the waters to be regular and at others extremely fluctuating. We have noticed however, that at full moon and new moon, the tides change once a day for eight or ten days, while during the remainder of the time there is hardly any change perceptible. The currents set almost invariably in one direction, namely toward Lake Michigan, and they almost invariably set against the wind, sometimes with great force."

Mackenzie who wrote in 1789, relates a very curious phenomenon, which occurred at Grand Portage, on Lake Superior, and for which no obvious cause could be assigned. He says, "the water withdrew, leaving the ground dry, which had never before been visible, the fall being equal to four perpendicular feet, and rushing back with great velocity above the common mark. It continued thus rising and falling for several hours, gradually increasing until it stopped at its usual height."

Professor Mather, who observed the barometer at Copper Harbor during the prevalence of one of these fluctuations, remarks, "As a general thing, fluctuations in the barometer accompanied the fluctuations in the level of the water, but sometimes the water level varied rapidly in the harbor, while no such variations occurred in the barometer at the place of observation. The variations in the level of the water may be caused by varied barometric pressure of the air on the water, either at the place of observation or at some distant points. A local increased pressure of the atmosphere at the place of observation would lower the water level, where there is a wide expanse of water; or a diminished pressure, under the same circumstances, would cause the water to rise above its usual level."

In the summer of 1834, according to the report of Foster and Whitney, made to Congress, in 1850, an extraordinary retrocession of the waters took place at Saut St. Mary. The river here is nearly a mile in width, and the depth of the water over the sandstone rapids is about two and a half feet. The phenomenon occurred at noon. The day was calm but cloudy; the water retired suddenly, leaving the bed of the river bare, except for the distance of about twenty rods where the channel is deepest, and remained so for the space of an hour. Persons went out and caught fish in the pools formed in the rocky cavities. The return of the waters was sudden and presented a sublime spectacle. They came down like an immense surge, roaring and foaming, and those who had incautiously wandered into the river bed, had barely time to escape being overwhelmed. A similar event occurred in 1842, when the current set back from the rapids, and the water rose upward of two feet above the usual mark.

In 1845, Foster and Whitney, while coasting in an open boat between Copper Harbor and Eagle River, observed the water rise up, at a distance of a fourth of a mile to the northwest, to the height of twenty feet. It curled over like an immense surge, crested with foam and swept toward the shore. It was succeeded by two or three swells of less magnitude, when the lake resumed its former tranquillity. At the same time the mirage was beautifully displayed, and imaginary islands were seen along the horizon. In 1849, they witnessed at Rock Harbor, Isle Royale, the ebbing and flowing of the water, recurring at intervals of fifteen or twenty minutes, during the entire afternoon.

The difference between the temperature of the air and the lake, gives rise to a variety of optical illusions known as mirage. Mountains are seen with inverted cones, headlands project from the shore where none exist. Islands clothed with verdure or girt with cliffs rise up from the bosom of the lake. On approaching Keweenaw Point, Mount Houghton is the first object to greet the eye of the mariner. In peculiar stages of the atmosphere, its summit is seen inverted in the sky long before the mountain itself is visible. On the north shore the Paps, two elevated mountains near the entrance of Neepigon Bay, at one time appear like hour glasses, and at another like craters, emitting long columns of smoke, which gradually settles around their cones.

The mines and minerals of the northwest constitute the most striking feature of the country, and at the present time one of the great sources of its wealth.

The centre of the mining country is called the Superior country, or the northern peninsula of Michigan, but there is no reason to believe it is confined to this region. Coal and iron, the most valuable of all minerals are found in various places in the northwest. The principal and most valuable minerals found west of Mackinaw, are iron, copper, and lead. A general view of the mineral region may be found in Owen's Geological Survey of Iowa, Wisconsin, Minnesota, and Superior. Great beds of iron are found in ridges or cliffs, some of which rise up to an immense height. Some of these ore-beds of Lake Superior are fifteen feet in thickness, and one of them contains iron enough to supply the world for ages. Above them are immense forests, suitable for charcoal.

The discovery of the iron mountains and mines of Lake Superior was made in 1846, but they were not fully developed until the year 1855, when the ship canal at Saut St. Mary was completed. The mines are from three to sixteen miles from Marquette, a thriving village of upward of one thousand inhabitants, overlooking the lake, about one hundred and forty miles above the Saut. The mine nearest the lake is about two and a half miles distant from Marquette, and bears the name of Eureka. The ore is said to be of surpassing richness, and yields an iron of the best quality, adapted to cutlery. The Jackson iron mountain, and the Cleveland iron mountain, are fourteen and sixteen miles distant. They send to Marquette an aggregate of one thousand tons per week. These mountains rise gradually to the height of six or seven hundred feet, and are a solid mass of iron ore, yielding from 50 to 60 per cent. of the best iron. The New England iron mountain is two and a half miles beyond the Cleveland mountain, and abounds with ore of equal richness. A mile or two further is the Burt mountain, and the same may be said of this, both as it regards quantity and quality, as of the others. A railroad has been constructed from Marquette to the iron regions, and immense quantities of ore and iron are transported over it daily.

All the hills and mountains surrounding Lake Superior, abound in valuable minerals of which copper is the most abundant. It exists in every variety of form. According to the opinion of the lamented Houghton, this region contains the most extensive copper mines in the known world. The native copper boulder discovered by the traveler Henry in the bed of the Ontonagon river, and now in Washington, originally weighed thirty-eight hundred pounds. A copper mass of the same material, found near Copper Harbor, weighed twelve hundred pounds. At Copper Falls, there is a vein of solid ore which measures nine feet in depth, and seven and a half inches in thickness. At Eagle river a boulder was found weighing seventeen hundred pounds. The number of mining companies in operation on the American shore is upward of a hundred.

The Minnesota mine, fifteen miles from Ontonagon, during the year ending January 1, 1857, produced 3,718,403 pounds of copper. The Cliff mine during the year, produced 3,291,229 pounds of copper. The Portage Lake District, including Isle Royale, Portage, Huron, Quincy and Pewabic shipped 539 tons of copper in 1857.

The Lake Superior miners estimate the total shipment of copper mineral from the lake during the year 1858, at 6,008 tons, of an average purity of 67 per cent—making the product of ingot copper about 4,000 tons, worth in the market at present $1,840,000. Estimating the population of the copper region at 6,500 persons, this gives an annual product of about $280 for each man, woman and child. The shipments were as follows: From Keweenaw Point 2,180 tons; from Portage Lake 1,152 tons; from Ontonagon District 2,676 tons; total 6,008 tons.

The extent and importance of the copper mines of Superior, in relation to the general trade in that metal, may be estimated by the following account of the amount of pure copper produced in other parts of the world. The United Kingdom of Great Britain 14,465 tons, Norway 7,200 tons, Russia 4,000, Mexico 500, Hesse Cassel 500, Hartz Mountains 212; Sweden 2,000, Hungary 2,000, East Germany 443; making a total, out of America, of 30,820 tons. The single District of Ontonagon can produce as much copper as the entire Kingdom of Great Britain. The copper mines of the United States, are doing their part as effectually in adding to the solid wealth of the country, as the gold mines of California, or the silver mines of the Arizonia. The copper mining countries are another illustration of the principle upon which success is based, namely, that concentrated talent, effort and capital are necessary to a development of the resources of a country.

When we look into the manufacture of this article, we shall find a new element in the future growth of towns to arise in this region. At present, a large portion of this copper is shipped abroad to be smelted. But is there not every reason, as well of economy as of material, for carrying on smelting, and all other manufacturing processes, at the point of production? The cost of transporting the raw material is greater than that of carrying the manufactured product. But when all the elements of successful manufacturing exist where the raw material is found, then the economy of the process is doubled. Of metals, of navigation, of food, we have shown there is an inexhaustible supply. But there is also coal near enough to supply the last and only material which might be supposed wanting. Coal is found in the Southern Peninsula of Michigan, in abundance and of good quality. This coal is found at Jackson and at Lansing. This was a matter of so much importance that Prof. Douglas, of the State University, proceeded immediately to analyze it.

The following are the principal results of his analysis. It was made chiefly in reference to the manufacture of gas:—

"The coal was of the bituminous variety, having a jet black color and slaty structure. It was readily ignited, burning with a dull flame and smoke, the fragments comminuting more or less by the heat. It had a specific gravity of about 1.25.

"100 parts gave volatile matter 50.780, sulphur 4.028, iron 4.400, ash 8.400, carbon (not volatilized) 41.600.

"The value of coal for the manufacture of gas is usually estimated by the amount of volatile matter it yields at a full red-heat."

Of ten samples of English coal, this had more volatile matter than six. Of American coals, it had more of the burning principle than any, except one. The quality of this coal is unquestionably good, and its distance from Mackinaw is no objection, since access can be obtained both by water and railroad. Both the coal and iron used in the manufactures of Cincinnati are brought from places distant from one hundred to five hundred miles; and yet scarcely any place in America has prospered more by manufactures than the Queen of the West. Mackinaw has more than the advantages of Cincinnati for manufactures. It not only has iron and coal, but copper and lead, near enough for all the purposes of successful manufacture. Favorable indications of coal exist within fifty miles south of the Straits, and indications also exist of lead. When we consider these facts, and the vast extent of country, of inland oceans, and of streams around it, why should not Mackinaw be a point of concentration for manufactures, as well as of distribution for commerce?

Mackinaw is centrally situated in the mineral region, and with coal and hard wood for charcoal in perpetual abundance, and the cheapest possible mode of transportation, will become a great manufacturing point, and be able to manufacture innumerable articles, which are now made in Europe, and which our people have been compelled to import for use, simply because the material hitherto employed has been of a quality unsuitable for such purposes. Besides the healthful and bracing temperature of this locality, when compared with Ohio and Pennsylvania, whose summers are found to be exceedingly enervating, especially to those employed in the manufacture of iron, affords advantages, and offers inducements which cannot be overlooked, since in the physical strength and comfort of the workmen, is involved the all-important question of economy. If it should be asked, is the site such that a great city can be built upon it, without imperial wealth, like to that of St. Petersburg, or with the artificial foundations like to those of Chicago, or bankrupting successive companies like Cairo on the Ohio,—the answer is at hand and decisive. At Mackinaw there are no marshes to fill up or drain, no tide sands, no flood-washed banks, no narrow and isolated rocks or ridges, to intercept the progress of commercial growth and activity. On the contrary, the lake rises under the heaviest rains but little, and breaks its waves on a dry shore rising gradually far above its level. There is no better natural site for the foundation of a city in the world, nor one possessing more inviting or beautiful surroundings, and when we consider its available resources, it is evident that nothing can prevent its rise and progress. The straits are so completely the key of the Upper Lakes, Mackinaw must, as in the days of the fur trade, unlock the vast treasures of the entire northwest. The shore of Lake Superior, being but about fifty miles north of Mackinaw and dependent on a canal navigation, annually navigable sixty days less than the straits, on account of ice, to say nothing of breakage, it is perfectly obvious that there can be no competing city further north.

The following from the Toledo Blade shows the immense importance of this point as a key position:

"The immense commerce of the lakes, the growth of which has been unparalleled by anything in the the history of the world, and the vast mineral, timber and agricultural resources of their shores, which are even now, only beginning to attract attention, may well awaken a desire on the part of enterprise to get possession of the key position which is to command and unlock the future treasures of this vast empire. Already, six important commercial cities, with an aggregate population of about 350,000 inhabitants, have sprung up on these island waters, and are the most flourishing of any away from the Atlantic coast. Others are struggling into notoriety on the borders of Lake Superior, and must, at no very distant time, become important and active places of business. But the place of all others, where we would expect a city to spring up and grow rapidly into importance, is still undeveloped.

"The Straits of Mackinaw, four and a half miles wide, make the only natural ferry communication between the great peninsula, enclosed by the lakes and the rich mineral region lying on the southern border of Lake Superior; and must, hence, be the terminus of all the great railroad lines that traverse Michigan longitudinally and compete for the trade north of the straits, now rapidly growing up into importance. It must therefore be the point of radiation, eastward, through Canada; westward through the mineral region; and southward, through Michigan. Canada has already made grants of land for several important roads which must ultimately reach the straits; and lines are also provided for by government grants, from the straits through the Northern Peninsula, and from the straits southward to Fort Wayne by the way of Grand Rapids, and to Toledo, through Lansing. The culminating point being thus settled for several roads, all others will naturally centre at the same crossing, even if the coast line had not made such a thing inevitable.

"The point which projects northward into the lake, from the Michigan Peninsula, to form this strait, is admirably located for a great city. It is the site of old Fort Mackinaw, and in health and commercial position, can have no rival in those southern waters. This point has been selected by a company of capitalists, on which to plant the commercial city of the north; the Venice of the Lakes, foreshadowed in the extract which we have placed at the head of the article. This new city is to bear the name of the ancient fort and strait, and to be called Mackinaw. It will hold the key of all the northern lakes; and should its growth be marked by energy and enterprise, will command the trade of the greatest mining region in the world; be the chief depot of the northern fisheries; the outlet of an immense lumber trade; and the focus of a great network of railways, communicating with tropics on the south, and stretching out its iron arms, at no distant day, to the Atlantic on the east, and Pacific on the west.

"The proposed city will have the advantage of the most salubrious climate to be found in the temperate zone, and will be the resort of those seeking health, as well as those seeking wealth. It has a northern position, being on the same parallel as Montreal; but the winters are equable, and the summers though short, are mild and pleasant, being modified by the great body of water which stretches out on every side, except at the south. As a manufacturing point it may well command universal attention. The Lake Superior iron is known to be the best in the world, and coal and wood are at hand in the greatest abundance; while communication by water is so wide as to leave nothing to desire on that head. It should be as famous for smelting as Swansea, in England, for it must have unbounded supplies of iron and copper ore.

"But we have no space to speak of its commercial position. It must be seen at a glance that, as all the produce which flows through Chicago, Milwaukee, and the great West must sweep by on its way to the East, and all the goods and merchandise of the East, must be borne by its wharves on their way to the West, that it cannot fail to be a point which must spring at once into importance. The government, too, must have a fort, a light-house, and customhouse there, which with the fisheries, must supply a large profitable business to its earlier population."[(Back to Content)]

CHAPTER VII.

Lake Huron — Eastern shore of Michigan — Face of the country — Picturesque view — Rivers — Grand — Saginaw — Cheboy-e-gun — Natural scenery — Fort Gratiot — White Rock — Saginaw Bay — Thunder Bay — Bois Blanc Island — Drummond's Island — British Troops — St. Helena Island — Iroquois Woman's Point — Point La Barbe — Point aux Sable — Point St. Vital — Wreck of the Queen City — St. Martin's Island — Fox Point — Moneto pa-maw — Mille au Coquin — Great fishing places — Cross Village — Catholic Convent.

Lake Huron, which, with Lake Erie and St. Clair, washes the eastern boundary of the southern peninsula of Michigan, is two hundred and fifty miles long and its average width is about one hundred miles. Its depth is about eight hundred feet. The southeastern shore of Michigan presents a level surface covered with a dense forest, at points meeting the edge of the bank. The trees of this heavily-timbered land, with their massive shafts standing close together, "cast a gloomy grandeur over the scene, and when stripped of their foliage appear like the black colonnade of a sylvan temple." In advancing into the interior, a picturesque and rolling country opens to view, covered with oak-openings or groves of white oak thinly scattered over the ground, having the appearance of stately parks. The appearance of the surface of the country is as if it was covered with mounds, arranged without order, sometimes rising from thirty to two hundred feet in height, producing a delightful alternation of hill and dale, which is sometimes varied by a rich prairie or burr-oak grove.

The principal rivers of the State are the Grand, St. Joseph's, Kalamazoo, the Raisin, the Clinton, the Huron, and the Rouge. The Grand is two hundred and seventy miles in length, and has a free navigation for steamboats which ply regularly between Lake Michigan and Grand Rapids, a distance of forty miles. The Saginaw empties into Lake Huron and is navigable for sixty miles. These, with the others we have named, interlock their branches running through different parts of southern Michigan, and while they beautify the landscape they afford water-power and fertilize the soil.

The river Cheboy-e-gun is the largest stream in the northern portion of the lower peninsula and empties into the Straits of Mackinaw opposite Bois Blanc Island. At its mouth is a village containing two steam saw mills and one water saw mill. A light-house stands a mile or two east from this point. Brook-trout, bass, pike, pickerel, and perch, are caught at the entrance of the river. In the fall and spring numerous water-fowl resort to the upper forks of the river and to the small lakes forming its sources. These lakes also abound with a great variety of fish, which can be taken by spearing.

The natural scenery of Michigan is imposing. The extensive tracts of dense forests, clothed with the richest verdure, fresh as when it first came from the hands of the Creator; the prairies and lakes which abound, the wide parks, whose soil is entirely covered for miles with large and rich flowers, present a striking and agreeable contrast. The beech and black walnut, the elm, the maple, the hickory, and the oaks of different species and large size, the lind and the bass-wood, and various other kinds of forest trees, plainly indicate the fertility of the soil from whence they spring. Grape vines often hang from the branches a foot in circumference, clustering around their trunks, or thickening the undergrowth along the banks of rivers; and, while the glades open to the sun like cultivated grounds, the more thickly-timbered forests, shut out from the sky by the mass of vegetation, present in summer a gloomy twilight.

In traveling along the main roads of Michigan, splendid tracts of park-like lawns sweep along the path for miles covered with flowers, broken by prairies, thick forests, and lakes.

Fort Gratiot stands at the foot of Lake Huron and commands the entrance to the upper lakes. Advancing along the western shore of this lake the voyager sees a long, alluvial bank covered with a forest of pine, poplar, beech, and hemlock.

On advancing further the banks become more elevated until they rise to forty feet in height. About fifty miles from Fort Gratiot, a large rock rises to the surface of the lake, a mile or so from the shore, which is called the "White Rock." From the earliest period this rock has been regarded as an altar or a landmark. It was to the early voyagers a beacon to guide them in their course; but to the Indians it was a place of oblation, where they offered sacrifices to the spirits of the lakes.

Saginaw Bay is a large indentation of the shoreline like to that of Green Bay in Lake Michigan, but not so large. Near its centre are a number of small islands. Twenty miles from its mouth stands the thriving town of Saginaw. From the northwesterly cape of Saginaw Bay to Flat Rock Point, the shore of Lake Huron presents a bank of alluvial soil, with a margin of sand along its border intersected with frequent masses of limestone rock, in some places ground to fragments by the surging of the waves.

Thunder Bay is also another indentation made by the Lake. It was thus called from the impression that at this point the air was more than ordinarily charged with electricity.

Bois Blanc Island, at the head of Lake Huron, stretches in the form of a crescent between the Island of Mackinac and the lower peninsula of Michigan. It is from ten to twelve miles in length by three or four in breadth. The lower part of this island is sandy, but the larger portion of it is covered with a fertile soil bearing a forest of elm, maple, oak, ash, whitewood and beech. It has been surveyed and a government light-house stands on its eastern point.

In the northern part of Lake Michigan are located Beaver Islands. There are five or six of this group bearing different names. Big Beaver is the most considerable, and contains perhaps forty square miles. These islands all lie in the vicinity of each other, and within a few miles northwest of Grand and Little Traverse Bays in Lake Michigan. The Big Beaver was, up to July, 1856, in possession of the Mormons, who claimed it as a gift from the Lord.

Another interesting locality is Drummond's Island, between the Detour and the False Detour. It was taken possession of by the British troops when they surrendered Fort Mackinaw in 1814. On this island they built a fort and formed quite a settlement. Upon an examination of the boundary line between the United States and Great Britain, it was ascertained that this island was within the jurisdiction of the former, and it was accordingly evacuated by the British in 1828. The British subjects living on the island followed the troops, and the place was soon deserted and became a desolation.

St. Helena Island is a small island near the Straits of Mackinaw, not far from the shore of the northern peninsula, containing a few acres over a section of land. It is a great fishing station, and enjoys a good harbor protected from westerly winds. Its owner, who has exiled himself a la Napoleon, spends his time in fishing, and other pursuits adapted to his mind.

In addition to the numerous islands constituting the surroundings of Mackinaw there are a number of interesting localities denominated "Points", that we must not omit to mention. The first, because the most important, and one which is connected with many historic associations which we shall direct attention to, is the "Iroquois Woman's Point," the Indian name for Point St. Ignatius on the opposite side of the straits from Mackinaw, distant between three and four miles, about the same as from the Battery at New York to Staten Island. The original inhabitants with their descendants have long since passed away. Its present occupants are principally Canadians. It has a Catholic chapel.

Point La Barbe, opposite to Green Island Shoals and Mackinaw, is a projection of the upper peninsula into the straits. It is four miles distant from Gross Cape, and derives its name from a custom which prevailed among the Indian traders in olden time on their annual return to Mackinaw of stopping here and putting on their best apparel before making their appearance among the people of that place.

About half way between Mackinaw and Cheboy-e-gun, a projection from the lower peninsula into the straits, is Point aux Sable. Point St. Vital is a cape projecting into Lake Huron from the southeastern extremity of the upper peninsula. There is a reef of rocks off this point where the steamer Queen City was wrecked. On a clear day this point may be seen from Fort Holmes, and it presents an enchanting view. The St. Martin's Islands are also in full view from this point.

In the southwestern part of the straits, about twenty miles distant from Mackinaw, is Fox Point. A light-house has been erected on a shoal extending out two miles into the lake. Moneto-pa-maw is a high bluff still further west, on the shore of Michigan, where there are fine fisheries, and is a place of considerable resort. Further west, near the mouth of the Mille au Coquin river which empties into Michigan, there are also excellent fisheries, and to those who are fond of this kind of sport apart from the profit connected with it, there is no place in the world possessing half the attractions as Mackinaw and its surroundings, while the "Mackinaw trout," with the "Mackinaw boat" and the "Mackinaw blanket," are famous over the world.

Between Little Traverse and Mackinaw is the village of Cross, or La Crosse. The following interesting account of a visit to that place is taken from the Mackinaw Herald in 1859:

"The name of this village—'Cross,' recalls to one's mind, some reminiscences connected with the early history of the Indian Missions. Suffice it to observe, that it derives its name from the circumstance of a large cross having stood for many years on the brow of the hill, on which the present Indian village stands, planted there by some of the followers of James Marquette, during their explorations and missions in this part of the country. The old cross was of oak, and was still standing about forty-five years ago. Recently it has been replaced by another. An old Indian, called The Short-Arm, over whose head some eighty winters had passed, was still living in 1836, and who, when a little boy, recollected to have seen the last Missionary of this place. 'I am old, my children,' said the aged Missionary, 'and I wish to die among my own people—I must leave you.' He left; and in the course of time the Arbre-Croche Indians relapsed into Paganism. They continued in this state until a young Christian Ottawa, named Aw-taw-weesh, who had just returned from among the Catholic Algonquins in Canada, appeared among them and taught religion. He became also, in some respects, what Cadmus was of old, or Guess among the Cherokees—the first teacher of letters, among his people. As writing paper was then scarce, at least among the Indians, he taught them to write on birch bark, with sharpened sticks, instead of pens. This man is still living. He is now old, poor, almost entirely blind; and although having been a real benefactor to his people, he may go down to his grave, unpitied, and unknown.

"But awakened by his teachings, the Indians afterward called loudly on Missionaries to come among them, and they have had them during the past thirty or forty years.

"At this day two Catholic Clergymen and a Convent of four Brothers and twelve Sisters—being a religious community, of the Third Order of St. Francis—are stationed at this place. But, to return: As rough voyaging generally gives keen appetite, so the party did ample justice to the eatables, which had been prepared by the Indians. Perhaps some reader at a distance might suppose this supper to have been taken in a wigwam; with the fire-place in the centre, a hole above for the escape of smoke; and the party squatting down upon the ground, with legs crossed in tailor fashion, around a single dish: no, no; but it was prepared in a good, substantial house; on a table with a table-cloth, with crockery, dishes, tea-cups and saucers, and knives and forks, such as are used by common white folks. Then there stood the waiters, ready to assist the double-handed manipulations going on at the table. At a convenient hour, the party separated for the night; the agent was put in possession of the clergyman's house, then temporarily absent on a mission, by the Rev. Mr. Weikamp, the Superior of the Convent.

"The next day, after the forenoon services of the church at the village, the agent and party, according to previous invitation, went to the Convent for dinner. Arrived there, they were introduced first into a log cabin, situated at some distance in the rear of the convent, occupied by the four Brothers, belonging to the order, and the Rev. Superior. He occupies a single room, in real new-settler style. This is his sitting-room, library, study and bed-room. He has traveled in Europe, and some parts of Asia; he has various objects of curiosity; and among these is a silver coin of about the size and value of a Mexican quarter of a dollar, which he brought with him from Jerusalem. This piece of money is said to be one of the kind of which Judas received thirty pieces, from the chief priests and magistrates, the price for which he sold his Divine Master. Another thing, is a Turkish pipe, with its long, pliable stem, with which the lover of the 'weed' could regale himself without being annoyed by the smoke, as usual; for the pipe, which is made somewhat in the shape and of the size of a small decanter and half filled with water is so arranged that while the wet tobacco is burning in the cup on the top, the smoke, during suction at the stem, descends through a tube into the water, and none of it escapes visibly, into the open air. The Rev. Mr. Weikamp, the Superior, is a German, and speaks English fluently. He is in the prime of life, and is full of energy and perseverance. He is not one of those who, from the fact of belonging to a religious order, may be supposed to be gloomy, with head bowed down, not hardly daring to cast his eyes up into the beautiful light of the heavens; but he converses with freedom, ease and assurance; and he relishes a joke as well as any man, when it comes a propos. A fanciful peculiarity, though nothing strange in it, attends his steps wherever he goes, in the shape of a small black dog called "Finnie," with a string of small horse-bells round his neck. "Finnie" has two black, watery and glistening spots in his head for eyes, which seem ready to shoot out from their sockets, especially when spoken to. When told in German, to speak, 'Finnie' begins to tremble—he shakes his head—jingles his bells; and utters a kind of guttural snuffling, and half-suppressed growl or bark. But, as we are not acquainted with the German language, we cannot say, that "Finnie" pronounces it well!

"Dinner being announced at the convent, the party went over with the Superior to partake of it. Everything about the table was scrupulously neat—an abundance of the substantial of good living had been prepared by the Sisters. Some time after dinner the vesper bell rang at the convent; and by special permission, the party were shown into the choir usually occupied by the Brothers alone during the services of the church. This was on one side of the altar; and on the other, was a similar choir for the sisters. In the body of the church, the Indians or others are admitted. For a few moments after entering, all was silence;—but the priest having intoned the vespers, the sweet tones of a large melodeon suddenly swelled through the sanctuary, mingling with the voices of the sisters. This for a time had a singular effect. To hear music in these wild woods, far away from civilized society where instrumental music forms part of the ordinary pleasures and amenities of life, served to recall to one's memory other days and other climes. After vespers, the Superior of the convent conducted the party through the building to view it. The dimensions are: 160 feet long, 80 wide, and 28 feet high. There are two court yards, each 40 by 40 feet, and the church also 40 by 40, placed between them. When finished, this building will contain 108 bedrooms, a large schoolroom, carpenter and blacksmith shops, dining-rooms, kitchen, store-rooms, halls, corridors, &c. It will be separated into two parts; one to be occupied exclusively by the Sisters, and the other by the Brothers. At the time of this visit, there were some cultivated flowers yet in bloom in the court-yard. So much for the material building: and now a hasty sketch of this religious order may not be unacceptable to some of our readers.

"This religious community, is the Third Order of St. Francis, of Assisi, instituted in Europe by this saint in 1221. It was established for persons married or single living in the world, united by certain pious exercises, compatible with a secular state. It soon spread over all Europe, and even kings and queens on their thrones vied with the poorest peasants in eagerly entering this order, to share the labors of the mission within its sphere, and to participate in its spiritual benefits. Among the persons of this order, who were expelled from their cloister homes during the revolution which agitated Europe in 1848, was Sister Teresa Hackelmayer. This nun, at the proposal of a missionary father in America, and by permission of her Superior, came to New York in the winter of 1851, to establish a community of her order in that State. But meeting with disappointment there, she finally established a convent at Oldenburg, in the State of Indiana. In 1851, a second convent of this order was founded at Nojoshing, four miles from Milwaukee, on Lake Michigan. In 1853, the Rev. J. B. Weikamp founded, in West Chicago, the third convent of this order, and also formed a community of Brothers;—and in October 1855, with the understanding of Bishop Baraga, then Vicar Apostolic of Upper Michigan, he transferred those two communities to 'Cross Village'—his present location.

"The company having ranged through the building, as observed, took a walk outside. From the south side of the convent, a broad walk is laid out reaching to an inclosure of some forty feet square, at the distance of about fifteen rods. Another and narrower walk through the centre of this inclosure leads to a small square building, on the opposite side, having a four-sided roof meeting in a point, and surmounted by a cross. On entering this building, a lounge or settee, stands in front, and on the wall above it, hangs a piece of board or canvass, painted black, on which are human skulls of different sizes, each with two cross bones painted in white. A trap-door is raised from the floor, and a deep, spacious vault is opened to view: this is the place of burial for the Superior of the convent. On the outside, the spaces on either side of the little walk are intended to be the last resting-places of the brothers and sisters. It is a solemn thought to see men thus prepare deliberately for Death! But as the party retraced their steps in such cheerful, good humor, loitering toward the convent, one might have supposed that the beautiful weather, the bright sunshine, and the bracing air had, for the time, scattered away all thoughts of death. Among the questions proposed to the Superior was, 'Whether at any time the brothers and sisters were allowed to have social, familiar intercourse with each other?' The Superior answered, in substance, that they were not; nor even allowed to speak to each other, without permission of the Superior. 'Then according to your principle,' some one rejoined, 'the world would soon come to an end!' The remark raised a general laugh, in which the Superior himself joined heartily."[(Back to Content)]

CHAPTER VIII.

Three epochs — The romantic — The military — The agricultural and commercial — An inviting region — Jesuit and Protestant missions — First Protestant mission — First missionary — Islands of Mackinac and Green Bay — La Pointe — Saut St. Mary — Presbyterians — Baptists — Methodists — Revival at Fort Brady — Ke-wee-naw — Fon du Lac — Shawnees — Pottawatimies — Eagle River — Ontonagon — Camp River — Iroquois Point — Saginaw Indians — Melancholy reflections — Number of Indians in the States and Territories.

The history of this region, in the language of one, exhibits three distinct and strongly marked epochs. The first may be properly denominated the romantic, which extends to the year 1760, when its dominion passed from the hands of the French to the English. This was the period when the first beams of civilization had scarcely penetrated its forests, and the paddles of the French fur trader swept the lakes, and the boat songs of the voyageurs awakened the tribes on their wild and romantic shores.

The second epoch is the military, which commenced with the Pontiac war, running down through the successive struggles of the British, the Indians, and the Americans, to obtain dominion of the country, and ending with the victory of Commodore Perry, the defeat of Proctor, the victory of General Harrison and the death of Tecumseh, the leader of the Anglo-savage conspiracy on the banks of the Thames.

The third may be denominated the enterprising, the hardy, the mechanical, and working period, commencing with the opening of the country to emigrant settlers, the age of agriculture, commerce, and manufactures, of harbors, cities, canals, and railroads, when the landscapes of the forest were meted out by the compass and chain of the surveyor, when its lakes and rivers were sounded, and their capacity, to turn the wheel of a mill or to float a ship, were demonstrated, thus opening up avenues of commerce and industry. Its wild and savage character has passed away, and given place to civilization, religion, and commerce, inviting the denizens of over-crowded cities to its broad lakes and beautiful rivers, its rich mines and fertile prairies, and promising a rapid and abundant remuneration for toil.

We have alluded to the labors and sacrifices of the Jesuit missionaries in the early period of the history of the northwest, and it is right and proper that the labors of the Protestant missionaries, though of a much later period, should not be forgotten. The Jesuit fathers were not alone in sacrifice and toil in introducing the Gospel among the tribes of the northwest. The first Protestant missions established in this region, as far as we have been able to learn, were those of the Presbyterian Church on the Island of Mackinac and at Green Bay.

The first missionary who visited Mackinaw was the Rev. David Bacon, father of the Rev. Leonard Bacon, D. D., of New Haven. He was sent out by the Connecticut Missionary Society in 1800, and commenced his mission in Detroit, where, after remaining a year or two, he relinquished his field to a Moravian missionary, Rev. Mr. Denky, and visited the Indians on the Maumee. From this he returned to Detroit, and from thence went to Mackinac, where he remained until the missionary society was compelled, from want of funds, to recall their missionary.

The following interesting account was given by C. J. Walker, Esq., before the Historical Society of Detroit:

"The Connecticut Missionary Society is, I believe, the oldest Missionary Association in America. It was organized in June, 1795, the General Association of Connecticut, at its annual meeting that year, having organized itself into a society of that name. Its object was 'to Christianize the heathen in North America, and to support and promote Christian knowledge in the new settlements within the United States.' For some years its efforts were principally directed to sending missionaries 'to the new settlements in Vermont, New York, and Pennsylvania,' and subsequently 'New Connecticut,' or the Western Reserve of Ohio, became an important field of its operations. The trustees, in June, 1800, determined 'that a discreet man, animated by the love of God and souls, of a good common education, be sought for, to travel among the Indian tribes south and west of Lake Erie, to explore their situation and learn their feelings with respect to Christianity, and so far as he has opportunity to teach them its doctrines and duties.' A very sensible letter of 'Instructions' was adopted and a long message 'to the Indian tribes bordering on Lake Erie' prepared, showing very little knowledge of Indian mind and character. Mr. David Bacon presented himself as a candidate for this somewhat unpromising field of labor. His son says he was one of those men who are called visionary and enthusiasts by men of more prosaic and plodding temperament. He had not a liberal education, but was a man of eminent intellectual powers and of intensely thoughtful habits, and beside a deep religious experience, he had endeavored diligently to fit himself for a missionary life, the self-denying labors of which he ardently coveted. On examination Mr. Bacon was accepted.

"On the 8th of August, 1800, Mr. Bacon left Hartford on foot with his pack upon his back, and on the 4th of September he was at Buffalo, having walked most of the distance. On the 8th, he left on a vessel for this city, which he reached after a quick and pleasant voyage on the 11th. He was made welcome at the house of the commandant, Major Hunt, where, I believe, his first religious services were held. Gen. Uriah Tracy, of Litchfield, Conn., General Agent of the United States for the Western Indians, was then here, and, together with the local Indian agent, Jonathan Schieffelin, took an active interest in the mission of Mr. Bacon. John Askin, Esq., the same liberal-minded merchant, who so essentially befriended the Moravians twenty years before, and Benjamin Huntington, a merchant here, formerly of Norwich, Conn., rendered him valuable information and assistance. Learning from these sources that the Delawares at Sandusky, were about to remove, that the Wyandottes were mostly Catholics, and that there were no other Indians 'south and west of Lake Erie,' among whom there was an inviting field of labor, his attention was turned to the north, and, with the advice of these judicious friends, on the 13th of September, he took passage with General Tracy in a government vessel bound for Mackinac, and went to Harson's Island, at the head of Lake St. Clair, near which there was quite an Indian settlement. Although only forty miles distant, he did not reach there until the 17th, being four days upon the voyage. Jacob Harson or Harsing, as it was originally spelled, the proprietor of this island, was an Albany Dutchman, who, in 1766, on appointment of Sir Wm. Johnson, came to Niagara as Indian blacksmith and gunsmith, and his original commission or letter of appointment, written by Sir William, is now before me. On the breaking out of the Revolution, finding Mr. Harson friendly to the Americans, the British stripped him of his property and sent him, sorely against his will, to this frontier. He established himself upon the island as early as 1786, where his descendants now reside, acquired great influence with the Indians, and lived in a very comfortable manner. He received Mr. Bacon in this beautiful retreat, with great kindness and hospitality, and he thanks the Lord that he is provided a comfortable house, a convenient study, and as good a bed and as good board as I should have had if I had remained in Connecticut. I know of no place in the State of New York so healthy as this, I believe the water and the air as pure here as in any part of New England, and I have never been before where venison and wild geese and ducks were so plenty, or where there was such a rich variety of fresh-water fish. There were many Indians in the vicinity. Mr. Harson encouraged the establishment of a mission, and Mr. Bacon deemed it a most favorable opening. Bernardus Harson, a son of Jacob, was engaged as interpreter. He returned to Detroit on the same vessel with General Tracy, Sept. 30th, to attend an Indian Council which was held here on the 7th of October, when he was formally introduced to the Indians by General Tracy, and was most favorably received. He returned to the island and remained until the Indians departed for their winter hunting grounds, when he left for Connecticut, where he arrived about the middle of December. He was soon ordained to the ministry, and I believe married, for he returned with a young wife of whom nothing is heard previously.

"Late in January 1801, Mr. Bacon commenced his return journey with his wife and her brother, Beaumont Parks, Esq., now of Springfield, Illinois, a young man who came with him to learn the Chippewa language and to become a teacher. The sleighing leaving them they remained at Bloomfield, Ontario county, New York, until spring, and did not reach here until May 9th. Mr. Bacon's plan was to remain at Detroit, until he became so familiar with the Indian language that he could successfully prosecute his mission. He remained here until the spring of 1802, holding regular religious services in the Council House. For a time he preached twice upon the Sabbath, but the afternoon attendance being thin, he accepted a call from the settlement on the river Rouge to preach to them half a day. To aid in defraying expenses he commenced keeping a school in the house where he lived on St. James street, just in the rear of the Masonic Hall, and in this he was assisted by his wife. One at least of our present fellow citizens was a pupil of Mr. Bacon, and has pleasant memories of that little school. Amid many discouragements the study of the Chippewa was pursued by this missionary family, and although they made 'but slow progress' and it was 'hard work to commit their words to memory' and 'extremely difficult to construct a sentence according to the idioms of their language,' they 'hope and expect we shall be able to surmount every difficulty.'

"While thus toilfully but hopefully preparing for his anticipated work, getting acquainted with Indians, their life and character, and as yet uncertain at what precise point to commence his mission, Mr. Denhey, a Moravian missionary, desired to occupy the field upon the St. Clair River, which Mr. Bacon in some measure occupied the year before, and to this Mr. Bacon assented. His attention had been called to Mackinac and L'Arbre Croche, but he resolved to visit the Indians upon the Maumee, and ascertain by personal interviews and examination what encouragement there was for a mission in that vicinity. For this purpose, with his brother-in-law and a hired man, on 29th of April, 1802, he left in a canoe for the 'Miami,'as the Maumee was then called. He found most of the Indian chiefs engaged in a drunken debauch, and it was not until the 14th of May, and after repeated efforts, that he succeeded in gathering a full council, and addressing them upon the subject of establishing a mission among them. He felt it his duty to have translated the message sent to the Indians by the Missionary Society. The poor savages listened courteously to this long piece of abstruse theological narrative and argument, but they must have been terribly bored, notwithstanding Mr. Bacon's efforts to 'express the ideas in language better adapted to the capacity and more agreeable to their ways of speaking.' No wonder that Little Otter was 'too unwell to attend in the afternoon.' After this translation, Mr. Bacon made a well conceived speech of considerable length, setting forth the advantages which the Indians would derive from a mission. There was no little point in the polished reproof of Little Otter, in the commencement of his speech, who said: 'Now brother, if you will listen to us we will give you an answer. But it is our way to be very short. Our white brothers, when they make speeches, are very lengthy. They read and write so much that they get in a great many little things. But it is not so with your red brothers. When we go on any great business and have any great things to say, we say them in a few words.' With no little ingenuity, but with apparent courtesy, these sons of the forest declined a mission in their midst. The gist of the reply is contained in the following sentence: 'Brother, your religion is very good; but it is only good for white people. It will not do for Indians, they are quite a different sort of people.'

"On the following day Mr. Bacon started for Detroit, and remained here until June 2d, when, with his family, he removed to Missilimackinac, then the great centre of Indian population in our Territory. Here he remained until August 1804, perfecting himself in the language, teaching, preaching and pursuing the other labors incident to his mission. He very clearly saw that a successful Indian mission involved no inconsiderable expenditure in establishing schools and in educating the Indians in agriculture and the ruder arts of civilization. These expenditures were too large for the means of the Missionary Society, and in January, 1804, they directed the mission to abandoned, and that Mr. Bacon should remove to the Western Reserve. The intelligence of this reached Mr. Bacon in July, and in August he removed and became the first founder of the town of Tallmadge, Ohio. Thus ended this first Protestant effort to convert the Indians of Michigan to the faith of the cross. It was while Mr. Bacon was residing here that Rev. Dr. Bacon was born. We may therefore, with pride, claim him as a native of our beautiful city."

Sometime after a mission was established at La Pointe near the southern extremity of Lake Superior. The Mission at Mackinac was subsequently revived and continued until 1837, when the population had so entirely changed, and the Indians had discontinued their visits for purposes of trade, that it was deemed best to abandon it, which was done, and the property sold. The Rev. Mr. Pitezel, in his "Lights and Shade of Missionary Life," who visited the island in 1843, thus speaks of this mission: "We visited the mission establishment once under the care of the Presbyterian Church, but now abandoned. It is a spacious building, and was once thronged with native and half-bred children and youth, there educated at vast expense. Little of the fruit of this self-sacrificing labor is thought now to be apparent, but the revelations of eternity may show that here was a necessary and a very important link in the chain of events, connected with the Christianization of benighted pagans." During the time of Mr. Pitezel's visit, a large number of Indians of different tribes had assembled at the island, for the purpose of receiving their annuity, among which were several Christian Indians, from Saut St. Mary, Grand Traverse, and elsewhere. The Rev. Mr. Daugherty, a Presbyterian minister, from the latter place, accompanied his Indians, and had his tent among them for the purpose of keeping his sheep from the hands of the wolfish white man, who would first rob him of his religion, and then of his money.

In 1828, the Baptists established a mission at Saut St. Mary. This mission was opened under the most favorable auspices by the Rev. A. Bingham, and continued in a state of prosperity for many years. In 1843 it was still under the superintendence of the Rev. Mr. Bingham, who for twenty years had been laboring to bring the Indians under Christian influence. Indian children were boarded in the mission establishment, and a school was kept up, which, in the language of one, would have been a credit to any land. The Rev. Mr. Porter, a Congregationalist missionary, also labored here. The labors of these missionaries were greatly blessed, and numbers of officers and soldiers at the fort and garrison, as well as Indians, were converted.

The Baptist missionaries extended their labors to various points on the northern peninsula and on the shores of Lake Superior.

The Methodists commenced a mission at Saut St. Mary, under the labors of "John Sunday," a converted Indian, soon after that established by the Baptists. In 1831 a portion of the Oneida Indians removed to Green Bay, and the Rev. John Clark was sent out as a missionary among them the following year. In a report made by the missionary to the Board, he thus describes his field of labor: "The white settlement is located on the left bank of the Fox River, extending up the river about five miles from the head of the bay. The population is about one thousand, but greatly amalgamated with the Menominee Indians, over whom it is said they have great influence. The Indian settlement is about twenty-five miles from this place, on the left bank of the Fox river." Mr. Clark preached at this settlement and at Green Bay on alternate Sabbaths. Messrs. Marsh and Stevens, of the Presbyterian church, were located here, laboring among the Stockbridge Indians and kindly welcomed Mr. Clark among them. These Indians emigrated from Stockbridge, Mass., and were at one time under the pastoral care of Jonathan Edwards. While this distinguished divine was missionary among these Indians, at Stockbridge, he wrote his famous "Treatise on the Will." Mr. Clark was cordially received by the Indian agent, Mr. Schoolcraft.

In 1833, he visited Saut St. Mary, and found a revival in progress. Nearly all the officers, and thirty or forty soldiers, in Fort Brady had been converted. The command was soon after removed to Chicago, and was succeeded by another. A gracious revival followed his labors at the fort, and officers and soldiers were seen bowing at the same altar, happy in the enjoyment of a common salvation. Still holding his connection with Green Bay, he visited that place and preached in Fort Howard and also among his Indians who had removed to Duck Creek.

At Ke-wee-naw, John Sunday commenced a mission among the Chippewas, and in 1834 Mr. Clark visited that interesting field. He continued to superintend the missions in this region, until he volunteered as a missionary for Texas, and the superintendence of the Indian mission was given to the Rev. W. H. Brockway. The Rev. Mr. Pitezel labored at Ke-wee-naw with great success for several years, preaching at the different mines on the shores of Lake Superior. The Methodists also established a mission at Fon du Lac near the east shore of the Winnebago Lake. In the year 1830, a branch mission was organized among the Wyandottes and Shawnees on the Huron river, and also one among the Pottawatimees at Fort Clark on the Fox river, at which place, in 1837, upward of one hundred were converted.

In 1847 a mission was established at the Cliff Mine, on Eagle River, a stream which empties into Lake Superior, about twenty miles west of Copper Harbor. The Methodists have missions also at Ontonagon and Carp River, all of which are more or less prosperous.

At present this church has maintained missions and schools among small bands of Indians collected on reserves in Isabella and Oceana counties in the lower peninsula of Michigan. The Indians at the old mission in the vicinity of Saut St. Mary, are assembling at Iroquois Point at the lower end of Lake Superior, and are supplied with a missionary. A mission was also established in the Bay Shore Reservation, among the Saginaw Indians, which still exists.

It is a matter of melancholy reflection, that the immense tribes, each of which could muster thousands of warriors in this vast region, have dwindled down to small and feeble bands. The same remark will apply to all the tribes in North America. The race is rapidly passing away, and the nation, like that of Edom, will at no distant day become entirely extinct. The last report of the Secretary of the Interior, states, that the whole number of Indians within the limits of the States and Territories of the Union, does not now exceed three hundred and twenty-five thousand.[(Back to Content)]

CHAPTER IX.