Chapter II: Part 2

I then joined the eighth regiment of foot, commanded by captain Foster, to attack the Americans at the Cedars, whom we also defeated. The prisoners were left at Fort St. Vielle, or Prison Island, at the foot of the Falls, under a proper guard; and the remains of our small army, consisting of about one hundred and fifty men, went down to La Chine to engage another body of Americans; but finding them too strongly entrenched, we retreated to Point Clair, where we stayed till we received intelligence that general Arnold, with four thousand men were at Isle au Noix, and that major Gordon was killed in his way to St. John’s, about two miles from the fort.[36] On this occasion it may not be amiss to observe, that the custom adopted by the Americans, and with so much success, of levelling their pieces at the officers, originated with the Indians, who are possessed with an idea that the men will naturally be thrown into confusion when their leaders are dead. This however is not without exceptions: the Mattaugwessawacks, whose country lies westward of Lake Superior, hold the persons of officers sacred; and Josepsis, one of their tribe, who was taken prisoner, and sold to the Penobscot Indians, says that the Savages they were at war with have adopted the same method.

{20} I was immediately ordered on a scout, at the head of ten Connecedaga or Rondaxe Indians, with captain La Motte, a Canadian gentleman,[37] in search of the person who had killed major Gordon, and to reconnoitre the woods, in hopes of gaining information of the real force of the Americans at Isle au Noix. To avoid suspicion, we were all dressed like Savages; and as captain La Motte and myself were well acquainted with the Iroquois language, it was impossible to distinguish us from the natives. We were out six days and nights, with very little provision, living chiefly on the scrapings of the inner bark of trees and wild roots, particularly onions, which grow in great abundance, and are not disagreeable to the palate. Hunger reconciles us to every thing that will support nature, and makes the most indifferent food acceptable. From my own woful experience I can assert, that what at any other time would have been unpleasant and even nauseous, under the pressure of hunger is not only greedily eaten, but relished as a luxury. Those who are acquainted with the nature of roving in the woods in time of war, know the necessity of travelling light, and particularly on an Indian scout, as the Savages seldom take any thing but a small quantity of Indian corn and Maple sugar, which, after beating the corn between two stones, they mix with water, and on this they subsist. During this expedition, as the business was urgent, and the enemy near at hand, we depended on adventitious food.

On the last day’s march, returning without being able to obtain any intelligence, one of the Indians heard a noise resembling the breaking of a stick; the chief of the band sent out a scout, who soon returned with a prisoner. The man appeared much frightened, imagining himself in the hands of Savages only. Having bound him to a tree, I {21} being the only one of the party who understood English, questioned him very closely respecting the situation and force of the enemy, and interpreted the conversation. When he heard me talk his own language he was agreeably surprised, and his fears in some degree giving way to hope, he begged me to save him from the fury of the Indians, whose general conduct in war had filled his mind with the most dreadful apprehensions. I assured him, that if he would faithfully satisfy all my inquiries, his life should be spared. He cheerfully complied with the requisition, and directed me to a place from whence we might have a clear view of the Americans, who were encamped on the opposite shore.

Having left him bound, we proceeded about two miles through swamps, till we came in sight of the enemy. The Indians immediately panted for action, but captain La Motte thought it prudent to restrain their ardour, and ordered them to retreat into the woods, still keeping our object in view. Soon after, a boat full of men crossed the river, and landed without perceiving us. The Indians instantly kindled a fire, and each man filled his blanket with rotten wood and leaves, till it was extended to the size of a man; then placing them near the fire, to appear like Indians asleep, they retired to a small distance, to give the Americans an opportunity of coming up unmolested, not doubting but they would immediately fire at the blankets. The manœuvre succeeded to our expectation; for the Americans discovering the smoke advanced towards the fire, and perceiving the blankets, discharged their muskets. The Savages immediately rushed from their ambush, and setting up the war-hoop, fell upon the enemy, scalped seven of them, and took five prisoners, whom we painted like ourselves. We then returned, released the prisoner from the tree, and conducted them all to St. John’s, {22} where they were examined by colonel England, who ordered me to take them to Sir Guy Carleton without delay.

Having executed this commission to the satisfaction of the commander in chief, I remained some time with my old friends, till I received a message from Sir Guy Carleton to attend him; when he ordered me to join brigadier general Nesbit, with the twenty-ninth and forty-seventh regiments; in the latter of which I served as a volunteer a considerable time; but finding no vacancy, and having no allowance for my services, to enable me to live and appear as I wished, I quitted the regiment to enjoy my favourite Indian life; and as I knew their manner of living, and could accommodate myself to their diet, I thought I might probably continue serviceable to my country in scouting parties, and accordingly accompanied a party of Savages to the Lake of the two Mountains, fifteen leagues above Montreal, a village belonging to the Connecedagas, carrying a scalp as a trophy of my services.[38]

Scalping is a mode of torture peculiar to the Indians. If a blow is given with the tomahawk previous to the scalp being taken off, it is followed by instant death; but where scalping only is inflicted, it puts the person to excruciating pain, though death does not always ensue. There are instances of persons of both sexes, now living in America, and no doubt in other countries, who, after having been scalped, by wearing a plate of silver or tin on the crown of the head, to keep it from cold, enjoy a good state of health, and are seldom afflicted with pains.

When an Indian strikes a person on the temple with a tomahawk, the victim instantly drops; he then seizes his hair with one hand, {23} twisting it very tight together, to separate the skin from the head, and placing his knee on the breast, with the other he draws the scalping knife from the sheath, and cuts the skin round the forehead, pulling it off with his teeth. As he is very dexterous, the operation is generally performed in two minutes. The scalp is then extended on three hoops, dried in the sun, and rubbed over with vermilion. Some of the Indians in time of war, when scalps are well paid for, divide one into five or six parts, and carry them to the nearest post, in hopes of receiving a reward proportionate to the number.

When the scalp is taken from the head of one of their own people, they frequently make the dead body of advantage to them, by dressing it up and painting it with vermilion; they then place it against a tree, with weapons in its hand, to induce the Indians to suppose it an enemy on the watch; and round the body they set spears in the ground, so as scarcely to be discernible. The Indians, on seeing the person against the tree, and anxious to make him a prisoner, in the eagerness of running fall on the points of the spears, and being disabled from proceeding, are easily made prisoners.

Before I close this subject I shall relate an anecdote of two Savages of different nations, in the time of Sir William Johnson.

A Mohawk, of the name of Scunnionsa, or The Elk, and a Chippeway Indian of the name of Cark Cark, or the crow, having met at a council of war near Crown Point, in the year 1757, were extolling their own merits, and boasting of their superiority in taking scalps. The Mohawk contended that he could take a larger scalp than the Chippeway warrior; {24} who was very highly offended, and desired that the experiment might be made. They parted, each pursuing a different route, after having first agreed to meet at a certain place, on a particular day, when a council was to be held. At the time appointed they returned, and appeared at the council. The Mohawk laid down his scalp, which was the skin of the head and neck of a man stuffed with fine moss, and sewed up with deers’ sinews, and the eyes fastened in. The chiefs expressed their approbation, and pronounced him to be a great and brave warrior. The Chippeway then rose, and looking earnestly at the Mohawk, desired the interpreter to tell him that it was an old woman’s scalp, which is considered as a term of great reproach, and called to one of his sons to bring forward his scalp; when instantly he exhibited to their view the complete skin of a man, stuffed with down feathers, and sewed very close with deers’ sinews. The chiefs loaded him with praise, and unanimously acknowledged his superiority. The Mohawk warrior, fired with resentment, withdrew from the council meditating revenge; and as soon as he saw the Chippeway come forth, he followed him, and watching a convenient opportunity, dispatched him with his tomahawk, rejoicing that he had, even in this dastardly manner, got rid of a victorious rival.

{25} _Some Account of the Character and Disposition of the_ CONNECEDAGA,
_or_ RONDAXE INDIANS; _with Remarks on the_ IROQUOIS _and_ CHEROKEE
_Nations_.

The Savages of this nation are of the Chippeway tribe, and speak a mixture of the Iroquois and Chippeway tongues: they were driven from the upper country at the time of the great Indian war, about the year 1720, and settled on the Lake of the two Mountains. There are about two hundred inhabitants, who are very industrious, and cultivate the land in the manner of the Cahnuagas; they also breed cattle, and live in a degree of civilization unknown to most of the Chippeway tribes. There is also a town near Lake Erie, in the limits of the United States, which is inhabited by about fifteen hundred of this nation, of whom the Reverend Mr. Charles Beattie gives a very favourable account.

Since the settlement of the Connecedagas they have intermarried with the Cahnuaga, St. Regis, and Mohawk Indians, which is the reason why their language is less pure, though some of them speak the original tongue, which in my frequent communications with the Chippeways beyond Michillimakinac, I found in every respect perfectly understood. It was among these Indians that I first acquired the rudiments of a language which, from long habit, is become more familiar to me than my own; and I hope I shall not be accused of vanity, in asserting that the vocabulary and familiar phrases, subjoined to this {26} work, are more copious than will be found in any former publication. In spelling them I have been particularly careful in using such letters and accents as best express the Indian words, according to our pronunciation. To lay down general rules for the orthography of a language which has never been reduced to a system, I do not pretend: my endeavours may perhaps assist those who are better informed in the principles of universal grammar.

The Connecedagas are esteemed brave warriors; and my opinion, founded on long experience of their conduct and bravery, coincides with that which the English, from report only, entertain of them. No nation of Savages were ever more true to the British interest, not even the Mohawks, whose fidelity is become almost proverbial. During the continuance of the American war, they neglected their families and domestic concerns to fight for the English, which the Cahnuagas (though descendants of the Mohawks and Munseys, or Mawhiccon Indians, commonly called River Indians) did not with so much cheerfulness; perhaps the relationship of the latter to the Delawares before their defection, whom the Indians by way of derision used to call old women, might occasion this temporary reluctance; but if that was the cause, it was but of very short duration; for to do them justice, when they took up the tomahawk they behaved with great intrepidity, and proved that the blood of the ancient Mohawks still ran in their veins. Some have, though I think without much candour, imputed their services to the fear of our government, and the resentment of the Savages in our interest on the one hand, and the hopes of considerable rewards on the other; but as such reflections may be far from the truth, it cannot answer any purpose to comment severely on their conduct: {27} it is sufficient to know they were our allies, and in all probability will continue friendly to the British nation. Great praise is due on this account to major Carlton, a brave and experienced officer, whom they loved with a Roman friendship; they flew to his standard with alacrity, obeyed him with cheerfulness, and never deserted him: no instance of friendship or attachment, either ancient or modern, could surpass it.

It requires good natural sense, and a thorough knowledge of the dispositions of the Indians, to persuade them to place unlimited confidence in their European or American leaders; to which must always be added, a seeming approbation of their advice, and an endeavour to conform to their wishes, never obstinately pursuing a design either offensive or defensive, contrary to their opinion. How fatal a different line of conduct may prove, the destruction of general Braddock is a melancholy instance: by his haughty demeanour, and strict adherence to his own plan, in direct opposition to the counsel of experienced chiefs, he lost their friendship, and died unlamented, confirming them in an opinion they had before often hinted, “that he wanted both skill and prudence in war.” Even the great Washington incurred their censure by his conduct, and gave occasion to an Indian chief, of the name of Thanachrishon, of the Seneka tribes, judging him by their own rules, to say, “that he was a good natured man, but had no experience.”

An impartial mind will require but little to be persuaded that the Indians are superior to us in the woods: it is their natural element (if I may be allowed the expression), and a tree or river, of which their {28} recollection never fails, guide them to the secret recesses of a deep wood, either for safety, or the purpose of ambush. As they pay little attention to the rising or setting sun, it at first surprised me, by what method they traveled from place to place, without any material aberration; but this they soon explained, by assuring me, that they had not the least difficulty in going from one spot to another, being governed by the moss on the trees, which always remains on the north side, but on the south it wastes and decays: they remark also, that the branches are larger, and the leaves more luxuriant on the south than on the north side of the tree. The most enlightened part of mankind, I am persuaded, cannot be more exact in their mode of judging, nor more attentive to the works of nature.

To prove further, if there are any who doubt it, that the Indians possess strong natural abilities, and are even capable of receiving improvement from the pursuits of learning, I shall relate a story from Kalm’s Travels.[39]

“An old American Savage being at an inn at New York, met with a gentleman who gave him some liquor, and being rather lively, boasted he could read and write English. The gentleman, willing to indulge him in displaying his knowledge, begged leave to propose a question, to which the old man consented. He was then asked, who was the first circumcised? the Indian immediately replied, father Abraham:—and directly asked the gentleman, who was the first quaker? He said it was very uncertain, that people differed in their sentiments exceedingly. The Indian perceiving the gentleman unable to resolve the question, put his fingers into his mouth, to express his surprize, and looking {29} stedfastly, told him, that Mordecai was the first quaker, for he would not pull off his hat to Haman.”

Mr. Adair[40] says, the Cherokees are very apt at giving people nicknames. A dull stalking fellow, they call a turkey buzzard; an ill tempered man, a wasp; a talkative person, a grasshopper; a hoarse voice, they say resembles a bull; and an interpreter whose manners and conversation are obscene, they call a smock interpreter.

The disposition of the Indians is naturally proud and self-sufficient: they think themselves the wisest of the sons of men, and are extremely offended when their advice is rejected. The feats of valour of their ancestors, continually repeated and impressed upon their minds, inspire them with the most exalted notions of their own prowess and bravery; hence arises the firmest reliance on their own courage and power; and though but a handful of men, comparatively speaking, they are vain enough to think they can overthrow both French and English whenever they please. They say, the latter are fools, for they hold their guns half man high, and let them snap; but that they themselves take sight, and seldom fail of doing execution, which, they add, is the true intention of going to war.

These exalted notions of self-consequence are more peculiar to the Five Nations, and for which they are more eminently distinguished than other tribes of Savages, although none of them are deficient in this respect. Such sentiments as these have made the Iroquois dreaded and revered by others, for their superior understanding and valour, and likewise has a tendency to increase their fame. Although they {30} decrease in numbers daily, the thirst of glory will never be extinguished among them, whilst there is a breast to nourish it: they will never shrink from danger when honour is at stake.

The Iroquois laugh when you talk to them of obedience to kings; for they cannot reconcile the idea of submission with the dignity of man. Each individual is a sovereign in his own mind; and as he conceives he derives his freedom from the great Spirit alone, he cannot be induced to acknowledge any other power.

They are extremely jealous, and easily offended, and when they have been once induced to suspect, it is very difficult to remove the impression. They carry their resentments with them to the grave, and bequeath them to the rising generation.

Those who have associated with them, though they may admire their heroism in war, their resolution in supporting the most excruciating tortures, and the stability of their friendships, cannot but lament the dreadful effects of their displeasure, which has no bounds. It is this violence of temper, which is generally in the extreme, that makes them so difficult to subdue, and so dangerous to encourage; too much indulgence they attribute to fear, and too much severity brings on resentment.

To remove these strong prejudices (which, however prone human nature may be to encourage them, would never prove so prejudicial to society, unless continually promoted by the advice and example of the aged), has been the constant endeavour of those nations who have been {31} in alliance with them, and some attempts have been made to soften their manners by the introduction of the Christian religion, whose precepts are so wonderfully calculated to destroy every blood-thirsty sentiment, and make mankind happier in themselves, and better members of the community. In this laudable pursuit our neighbours the French have been most successful, at least so far as an alteration in external behaviour may be considered as an indication of the amendment of the heart. The good conduct of the inhabitants of several Indian villages in Canada bears testimony to this observation. Nevertheless, in contradiction to this remark, Mr. James Adair observes, that the French Canadians are highly censurable for debauching our peaceable Northern Indians with their “infernal catechism.”

Though I am not an advocate for creeds inimical to the peace of society, I believe the censure is too severe, for however formerly they might have been influenced by bigotted priests instilling into their minds sentiments unfavourable to the subjects of Great Britain, I am clearly of opinion, that they have for many years used their best endeavours to inculcate the principles of the Gospel: indeed, it is always to be lamented when either politics or religion are made subservient to each other: this being properly considered, perhaps the French are not more blameable than other nations. We are too apt to involve others in our disputes, and religion is too frequently introduced by bigots to assist the cause they wish to support.

With regard to those Indians who have been accustomed to the society of English traders, and even preachers (sorry am I to observe it), their sentiments, manners, and practices are very different. The {32} alteration is manifestly for the worse; they have become more degenerate, and added to the turbulence of passions unsubdued by reason the vices of lying and swearing, which unfortunately they have learned from us.

The testimony of Mr. Sargeant, a gentleman of New England, supports this assertion; who relates, that in a journey to the Shawanese Indians (the allies and dependants of the Six Nations),[41] and some other tribes, when he offered to instruct them in the Christian religion, they rejected it with disdain; they even reproached Christianity, told him the traders would lie, cheat, and debauch their young women, and even their wives, when the husbands were from home. They further added, that the Senekas had given them their country, but charged them never to receive Christianity from the English.

I shall subjoin one more proof to this. Governor Hunter, by order of Queen Anne, presented the Indians with cloaths, and other things of which they were extremely fond; and addressing them at a council, which was held at Albany, told them that their good mother the Queen had not only generously provided them with fine cloaths for their bodies, but likewise intended to adorn their souls by the preaching of the Gospel, and that some ministers should be sent to instruct them. When the governor had finished his speech, the oldest chief rose up and said, that, in the name of all the Indians, he thanked their good mother the Queen for the fine cloaths she had sent them; but that in regard to the ministers, they had already some of them, who, instead of preaching the Gospel to them, taught them to drink to excess, to cheat and quarrel among themselves, and entreated the governor {33} to take from them the preachers, and a number of Europeans who came among them; for before their arrival, the Indians were honest, sober and innocent people; but now most of them were rogues; that they formerly had the fear of God: but that now they hardly believed his existence.

To extenuate as much as possible this charge against the English, let it be observed, that the vice and immorality complained of, is to be attributed in a great measure to the traders, who used to purchase convicts, and hire men of infamous character to carry up their goods among the Indians, many of whom ran away from their masters to join the Savages: the iniquitous conduct of those people essentially injured the English in the opinion of the Indians and fixed an odium which will not be soon or easily removed.

{34} _Description of the_ INDIAN _Dances, &c._

Having finished this long digression, I shall continue my history from the time of going to the village of the Connecedagas, where I stayed some months, making several excursions in scouting parties, and frequently bringing in prisoners, which did not escape the notice of Sir Guy Carleton, who at the next interview approved my conduct, and wished me to serve again in his regiment. I told him I was extremely happy I had rendered myself useful to my country, and considered myself highly honoured by so flattering a mark of his approbation; but that the life of a volunteer, though very honourable, would not entitle me to pay, and there was not a vacancy in any of the British regiments: he then appointed me a midshipman on board the ship Fell, commanded by captain Barnsfer, lying in the river St. Laurence, in which service I continued till she was ordered for England.

As soon as I quitted the navy, I returned to the Lake of the Two Mountains, and continued doing my utmost, in the line of an interpreter, and at intervals perfecting myself in the Indian languages, particularly in the Chippeway tongue, as I purposed engaging in the service of a merchant, to go to the north west the first convenient opportunity. I also applied myself sedulously to obtain a complete knowledge of their manners and customs, and with that view partook of their amusements, and was soon noticed as a good dancer. To this {35} qualification I also added the perfect notes of the different war whoops, as naturally as a Savage; and by conforming to their ways, and taking pleasure in their diversions, I was soon endeared to them, and left them with regret.

The dances among the Indians are many and various, and to each of them there is a particular hoop.[42]

1. The calumet dance.

2. The war dance.

3. The chief’s dance.

4. The set out dance.

5. The scalp dance.

6. The dead dance.

7. The prisoner’s dance.

8. The return dance.

9. The spear dance.

10. The marriage dance.

11. The sacrifice dance.

All these I was perfect master of, frequently leading the sett. If accidentally a stranger came among us, (unless I chose to be noticed) no one could distinguish me from the Indians.

Presuming on my appearing exactly like a Savage, I occasionally went down in a canoe to Montreal, and frequently passed the posts as an Indian. Sometimes I would distinguish myself at a charivari, which is a custom that prevails in different parts of Canada, of assembling with old pots, kettles, &c. and beating them at the doors of new married people; but generally, either when the man is older than the woman, or the parties have been twice married: in those cases they beat a charivari, hallooing out very vociferously, until the man is obliged to obtain their silence by pecuniary contribution, or submit to be {36} abused with the vilest language. Charivari, in French, means a paltry kind of music, which I suppose is the origin of the custom.

Not content with being a proficient in their sports, I learnt to make a canoe, bark a tree for the purpose, and perform the whole business as regular as the natives. I also made makissins, or Indian shoes, of deer skins, drest and smoked to make the leather soft and pliable, and worked with porcupine quills and small beads, to which are sometimes suspended hawk bells. Those made by the Mohawks, at the Grand River near Niagara, are preferred for their superior workmanship and taste, and are sometimes sold so high as four dollars a pair, but in general they may be purchased, without ornaments, for one dollar: they are more pleasant to wear than English shoes: in summer they are cooler to the feet, and in winter, from being made roomy, they will admit a thick sock, to prevent the excessive cold from penetrating. The Indians, in their war dances, sew hawk bells and small pieces of tin on them to make a jingling noise, and at a dance where I was present, these, with the addition of a large horse bell, which I gave the chief who led the dance, made a noise not much unlike a Dutch concert.

The Savages are esteemed very active and nimble footed, but admitting this general opinion to prevail, it is well known the Europeans are more swift in running a small distance: their chief merit, I am of opinion, consists in their being able to continue a long time in one steady pace, which makes them useful in going express through the woods; and as they require little sleep, and can subsist on roots and water, which they take _en volant_, they do not waste much time in refreshment. {37} They are also admirable swimmers, and are not afraid of the strongest current. With these qualifications they are certainly a very useful race of men; and as long as the English retain any possessions in Canada, should be considered as the most valuable acquisition; indeed, as indispensibly necessary; and every endeavour should be exerted to retain them in our interest.

With regard to bodily strength, they are excelled by many; and even in hunting, the Virginians equal them in every part of the chace, though all the world allow them the merit of being good marksmen. I remember seeing some Americans shooting at a loon, a bird nearly the size of an English goose. This bird is remarkable for diving, and generally rises some yards from the place where it dips. They fired at the distance of one hundred and fifty yards with a rifle, several times without success: an Indian standing by, laughed at them, and told them they were old women: they desired him to try his skill, which he instantly did: taking his gun, and resting it against a tree, he fired, and shot the loon through the neck. I confess I never saw a better shot in my life, and was highly pleased, as it gratified my pride, in giving the Americans a favourable opinion of the Savages, for whom I always entertained a predilection.

The loon is a very remarkable bird, from the formation of its feet: but having no anatomical knowledge, I cannot describe it technically. They are so made, that it can scarcely walk; it is therefore seldom seen on land. In calm weather it rises from the water with great difficulty, and flies as impelled by the wind, on which it seems to depend. The method usually adopted by the Indians to kill these birds, is by fixing {38} a large bough at the head of the canoe, to conceal themselves till they paddle near the place where they are; when at a convenient distance, they fire, though not always with success. In the Chippeway language it is called a maunk, which agrees with the French word manquer, to fail; it being, from its shyness, very difficult to kill. The skin, which is very tough and thick, is dried and made use of as cases to cover their guns, to prevent the wet from spoiling them.

Having grown tired of living entirely with the Savages, I made an excursion to Montreal, where I met with an offer to go as interpreter to the north, which, at first, I did not care to accept; but as the salary proposed was handsome, upon mature deliberation, I embraced the opportunity of entering into that way of life, from which I fully expected profit at least, if not pleasure; but alas! I had often abundant reason to repent the pursuing the bent of my inclinations.

On the fourth of May, 1777, I left Montreal, with two large birch canoes, called by the French, maître canots, having ten Canadians in each, as the number of portages require many hands to transport the goods across the landings, which can only be done on men’s shoulders. As their voyage is so essentially different from the English manner of travelling, I shall relate it particularly.

The canoes are made at Trois Riviéres; they are, in general, eight fathoms long, and one and a half wide, covered with the bark of the birch tree, and sewed very close with fibrous roots; and of this size they will carry four tons weight each. As early in the spring as the ice will permit, they are brought up to La Chine, a village nine miles above Montreal.

{39} La Chine takes its name from the following story. Le Sieur La Salle, who was afterwards murdered by two of his own party, in Canada, in the year 1686, was very intent on discovering a shorter road to China than was then known, but his project failing by an accident which happened to him at this place, he was obliged to postpone his journey to the east, which induced the Canadians, by way of derision, to call it La Chine, or China; and by that name it has ever since been known.[43]

At this place the Indian goods are put on board very carefully; the dry merchandise in bales about eighty pounds weight, the rum, powder, and shot, in small kegs. The voyage from Trois Riviéres to La Chine is tedious and troublesome, as there is a strong current to combat; and without a fair wind, and occasionally a brisk gale to assist or relieve the constant use of the paddles, it would be impossible to make any way. Where the water is shallow, the canoes must be forced forward with long setting poles, while the men wade knee deep, and pull against the current with ropes; this is a labour and fatigue beyond what will be easily imagined. Custom has however made the Canadians very expert, and I must do them the justice to say they encounter these difficulties with uncommon chearfulness, though they sometimes exclaim, “C’est la misere, mon bourgeois.”[44]

From La Chine to Michillimakinac, there are thirty six portages; the distance by land and water is about nine hundred miles: in favourable weather the journey is frequently performed in about a month. Great care is necessary to steer the canoes up the strong rapids; to labour and care must also be added experience to keep them upright, and prevent their striking or rubbing against the stones, as they are very slight, and {40} easily damaged. Whenever by accident they receive an injury, as they frequently do, the hole is stopped with gum, melted with a piece of charcoal; the gum by wetting immediately becomes hard, and is capable of resisting the impression of the water. When the hole is too large to be stopped by gum only, the inner bark of the birch tree, pounded and tempered like mortar, is put on the aperture, this is covered by a linen rag, and the edges firmly cemented with gum.

We continued our voyage to La Barriére, at the head of the Long Saut, or long water fall, a very dangerous current from the extreme rapidity of the fall. At the top of this fall there are some traders settled, but they are not of any consequence either for the extent of their commerce, or the profits arising from the peltry they collect, the Savages in those parts being too well acquainted with the value of furs and skins to be imposed upon, unless when they are intoxicated, an advantage I must confess too frequently taken.

From this fall we proceeded to the Lake of the two Mountains, where there is a village belonging to the Connecedaga Indians, already described. At this place I stayed a day among my old friends, which was all the time my engagements would allow, as it is of the most material consequence in this branch of trade to be early at the wintering ground.

We proceeded to the Uttawa, or Grand River, coasting all the way till we came to Lake Nipissin, from whence the River St. Laurence takes its rise. We then entered the French River, leading to Lake Huron, and proceeded with very favourable weather to Michillimakinac, where we arrived on the 17th of June.[45]

{41} The country every where abounds with wild animals, particularly bears, moose and other deer, beavers, beaver eaters, lynx, foxes, squirrels, fishers, otters, martins, minx, wood cats, racoons, wolves, musquashes, &c.——There are scarce any but savage inhabitants to be found, who rove from place to place for subsistance, feeding on the animals they kill, except the skunk, or pole cat, which they never eat, unless pressed by the most extreme hunger.

Monsieur La Salle relates, that in his voyage on the banks of the Mississippi, among the nation of the Oumas, who live on a river of the same name, he saw a most extraordinary animal between the wolf and the lion; the head and shape resembling the former, and the tail and claws like those of the latter: he asserts it would attack all other animals, but was never known to hurt a man; that sometimes it would carry its prey on its back, and when it had eaten till satisfied, it concealed the rest under the leaves, or other cover; that every animal dreaded it to such a degree, that they would not touch any part of the prey it had left; and that the Indians called it Michibichi, which is an animal of the species of the tiger, but smaller and less speckled, and is now known to be the panther.

The beaver is a curious animal, but it has been described by so many authors, that I shall only observe what I believe they have not yet mentioned.—It is seldom seen in the day time: After sun set it leaves its habitation, and ventures abroad either to work, or procure food. It also takes this opportunity to wash itself. But the most remarkable singularity of this animal, is, that it lies with its tail constantly in the water, to prevent its getting stiff. The flesh of it is very good, either {42} boiled or roasted, but the tail is the best part.[46] While I am upon the subject of dainties, I may add, that the snout of the moose is also highly esteemed. Not any of the animals in North America are to be dreaded, except the grizzled bear, which generally keeps in as warm a climate as possible: wherever it comes it makes dreadful havock, destroying men, and even frequently whole families.

During the time I stayed at Michillimakinac, a remarkable circumstance of bravery and generosity was communicated to me, which may not be unentertaining to the reader.

An Indian boy, about fifteen years of age, was standing at some distance from the fort, when a Savage fired his gun, and accidentally killed an Englishman. As he was advancing, he discovered the boy leaning against a tree, and not being of the same nation, he formed the resolution of taking him prisoner: having no suspicion of the boy’s intention, he went up to him, and took him by the arm; the boy very artfully drew back, and shot the Indian through the chin: this so incensed him, that he was raising his hand to tomahawk him, when another Indian instantly coming up, asked his companion who had wounded him? he replied, the boy, adding, that he would immediately take his scalp: the other prevented his bloody purpose, and told him he would protect the lad, for he was too brave to die. He carried him to the fort, where he was purchased by the commanding officer, to prevent the Indian whom he had wounded from killing him.

{43} _Description of_ LAKE SUPERIOR, _with the Ceremony of Indian
Adoption_.

Having taken in Indian corn, and hard grease, (the food all traders carry to the upper country) and exchanged my large canoes, or maître canots, for smaller ones, the latter being more convenient to transport across the carrying places, and better calculated to run into small creeks, we proceeded to the Falls of St. Mary, (a strait so called) which is formed by two branches that separate from each other at the furthest point of the lake. Here is a small picketted fort built by the Indians, and about ten log houses for the residence of English and French traders. The nation of the Sauteurs formerly were settled at the foot of the Falls, and the Jesuits had a house near them.[47] At this place there is abundance of fine fish, particularly pickerill, trout, and white fish of an uncommon size. From this place we continued our voyage to Lake Superior, formerly called Lake Tracy, in honour of Mons. de Tracy, who was appointed viceroy of America by the French king in June, 1665. It is reckoned six hundred leagues in circumference, and on it are a great number of large and small islands. At the entrance of this lake is a high rock, somewhat in the shape of a man, which the Chippeway Indians call “Kitchee Manitoo,” or the Master of Life. Here they all stop to make their offerings, which they do by throwing tobacco, and other things, into the water: by this they intend to make an acknowledgment to the rock, as the representative of the Supreme Being, for the blessings they enjoy, cheerfully sacrificing to {44} him their ornaments, and those things which they hold most dear.[48] An example worthy of imitation, so far as respects the good intention of the creature to the Creator, exhibiting an evident proof that man in his natural state, without any of the refinements of civilization, is sensible of his dependance on an invisible power, however ignorantly, or unworthily, he may express his belief. God alone knoweth the heart, and will judge every man by the knowledge he hath.

Superstition is a noxious plant, but it hath flourished in every climate from the torrid to the frigid zone. If its effects have proved so pernicious among civilized nations, as we know they have, is it to be wondered that barbarians have suffered by it? The poor untutored Indian will not incur a great degree of censure for obeying the dictates of his uninformed nature, and following implicitly the custom of his ancestors. Revealed religion has not been given to all, and it is a melancholy reflection that those who have been enlightened by it, are not so superior to the Savages as one should naturally expect to find them.

In this rock there are several cavities near a mile in length, and about twenty feet in width, arched at the top. The lake freezes only close to the shore, the water being constantly in a swell, and the waves frequently mountains high, which is easily accounted for, when we consider its immense extent. On a calm day, a little distance from shore, sturgeon may be seen in very deep water. The surrounding land is high and rocky, and the woods extremely thick. The palm, birch, ash, spruce, and cedar, grow large, and in great abundance. The Northwest Company, established at Montreal, keep a vessel on {45} the lake to transport their goods from Michillimakinac to the grand portage on the northwest side, and return with the peltry collected in the inlands.[49]

On the 4th of July we arrived at Pays Plat,[50] on the north east side of the Lake, where we unpacked our goods, and made the bales smaller, having, by the Indian accounts, one hundred and eighty carrying places to the part where I intended to winter. On our landing we discovered at some distance a number of Indians, which induced us to accelerate the arrangement of the cargo, in case of barter, and be prepared to embark when the business was finished. Every thing being properly secured, I made up to the Savages, and calculated their number at one hundred and fifty: most of them were of the Chippeway tribes; the rest were of the nation of the Wasses. They gave me fish, dried meat, and skins, which I returned with trifling presents. The chief, whose name was Matchee Quewish,[51] held a council, and finding I understood their language, proposed to adopt me as a brother warrior. Though I had not undergone this ceremony, I was not entirely ignorant of the nature of it, having been informed by other traders of the pain they endured in their adoption, though they declared they were favoured exceedingly; I determined however to submit to it, lest my refusal of the honour intended me should be attributed to fear, and so render me unworthy of the esteem of those from whom I expected to derive great advantages, and with whom I had engaged to continue for a considerable time.

The ceremony of adoption is as follows.——A feast is prepared of dog’s flesh boiled in bear’s grease, with huckle berries, of which it is {46} expected every one should heartily partake. When the repast is over, the war song is sung in the following words.

“Master of Life, view us well; we receive a brother warrior who appears to have sense, shews strength in his arm, and does not refuse his body to the enemy.”

After the war song, if the person does not discover any signs of fear, he is regarded with reverence and esteem; courage, in the opinion of the Savages, being considered not only as indispensible, but as the greatest recommendation. He is then seated on a beaver robe, and presented with a pipe of war to Smoke, which is put round to every warrior, and a wampum belt is thrown over his neck.

The calumet, or Indian pipe, which is much larger than that the Indians usually smoke, is made of marble, stone, or clay, either red, white, or black, according to the custom of the nation, but the red is mostly esteemed; the length of the handle is about four feet and a half, and made of strong cane, or wood, decorated with feathers of various colours, with a number of twists of female hair interwoven in different forms; the head is finely polished; two wings are fixed to it, which make it in appearance not unlike to Mercury’s wand. This calumet is the symbol of peace, and the Savages hold it in such estimation, that a violation of any treaty where it has been introduced, would in their opinion be attended with the greatest misfortunes.[52]

Wampum is of several colours, but the white and black are chiefly used; the former is made of the inside of the conque, or clam shell; {47} the latter of the muscle: both are worked in the form of a long bead, and perforated in order to their being strung on leather, and made up in belts.

These belts are for various purposes: When a council is held, they are given out with the speeches, and always proportioned in their size, and the number of the rows of wampum which they contain, to the idea the Indians entertain of the importance of the meeting; they frequently consist of both colours. Those given to Sir William Johnson, of immortal Indian memory, were in several rows, black on each side, and white in the middle: the white being placed in the centre, was to express peace, and that the path between them was fair and open. In the centre of the belt was the figure of a diamond, made of white wampum, which the Indians call the council fire.

When Sir William Johnson held a treaty with the Savages, he took the belt by one end, while the Indian chief held the other: if the chief had any thing to say, he moved his finger along the white streak; if Sir William had any thing to communicate, he touched the diamond in the middle.

These belts are also the records of former transactions, and being worked in particular forms, are easily deciphered by the Indians, and referred to in every treaty with the white people. When a string or belt of wampum is returned, it is a proof that the proposed treaty is not accepted, and the negotiation is at an end.

But to return from this digression. When the pipe has gone round, a sweating house is prepared with six long poles fixed in the ground, {48} and pointed at the top; it is then covered with skins and blankets to exclude the air, and the area of the house will contain only three persons. The person to be adopted is then stripped naked, and enters the hut with two chiefs; two large stones made red hot are brought in, and thrown on the ground; water is then brought in a bark dish, and sprinkled on the stones with cedar branches, the steam arising from which puts the person into a most profuse perspiration, and opens the pores to receive the other part of the ceremony.

When the perspiration is at the height, he quits the house, and jumps into the water; immediately on coming out a blanket is thrown over him, and he is led to the chief’s hut, where he undergoes the following operation. Being extended on his back, the chief draws the figure he intends to make with a pointed stick, dipped in water in which gunpowder has been dissolved; after which, with ten needles dipped in vermilion, and fixed in a small wooden frame, he pricks the delineated parts, and where the bolder outlines occur, he incises the flesh with a gun flint; the vacant spaces, or those not marked with vermilion, are rubbed in with gunpowder, which produces the variety of red and blue; the wounds are then seared with punk wood, to prevent them from festering.

This operation, which is performed at intervals, lasts two or three days. Every morning the parts are washed with cold water, in which is infused an herb called Pockqueesegan, which resembles English box, and is mixed by the Indians with the tobacco they smoke, to take off the strength. During the process, the war songs are sung, accompanied by a rattle hung round with hawk bells, called chessaquoy, {49} which is kept shaking, to stifle the groans such pains must naturally occasion.[53] Upon the ceremony being completed, they give the party a name; that which they allotted to me, was _Amik_, or Beaver.

In return for the presents given me by Matchee Quewish, which I had only acknowledged by some trinkets, and to shew how much I was pleased with the honour they had conferred on me, I resolved to add to my former gifts; I accordingly took the chiefs to a spot where I had directed my men to place the goods intended for them, and gave them scalping knives, tomahawks, vermilion, tobacco, beads, &c. and lastly rum, the _unum necessarium_, without which (whatever else had been bestowed on them) I should have incurred their serious displeasure. Our canoes being turned up, and the goods properly secured, I told the Canadians to keep a constant watch, night and day, while we were encamped. This precaution is absolutely necessary, as the Indians generally do mischief when they are intoxicated. On this occasion our care was of infinite service, for with the rum we gave them, they continued in a state of inebriety three days and nights, during which frolic they killed four of their own party; one of whom was a great chief, and was burnt by his son: having been a famous warrior, he was buried with the usual honours peculiar to the Savages, viz. a scalping knife, tomahawk, beads, paint, &c. some pieces of wood to make a fire, and a bark cup to drink out of in his journey to the other country.

On the 21st we embarked, leaving the band extremely well satisfied with our conduct, which they acknowledged in the most expressive language; but as it was customary to take conductors from one Lake to another, I engaged twenty of the Chippeways to accompany me in passing {50} by land the Grande Côte de la Roche, which is the rout that all the traders are obliged to take, on account of the great cataract, which is reckoned six hundred feet in height near the entrance of the Nipegon River. This journey is extremely fatiguing to the men, who are obliged to ascend a steep hill with considerable burdens, and for this reason it is customary to rest two or three days to recruit their strength.

We left la Grande Côte de la Roche in good spirits, and continued our voyage to Lake Alemipigon, where we met another band of Savages of the same nation. A council was held, and mutual presents exchanged. We stayed here ten days, encamped by the side of the Lake; during which time a skirmish happened among the Indians, in which three men were killed, and two wounded, after a dreadful scene of riot and confusion, occasioned by the baneful effects of rum.

Lake Alemipigon, or Nipegon,[54] is about one hundred miles in length, and supplies the Savages with great quantities of fish. The land affords abundance of wild roots, and the animals are very numerous. The Indians who hunt here are in number about three hundred, and are remarkably wild and superstitious.