Chapter III: Part 3

On the first of August we departed with fifteen Indians, not only to serve as guides, but to assist us across the portages. We lived on animal food and roots, reserving our corn and hard grease for the winter. Every evening at sun set we encamped, and got into our canoes at break of day. We continued our march to Lac Eturgeon, or Sturgeon Lake, but did not stay there a sufficient time to enable me to give a particular account of it; I have, however, described it in the narrative {51} of my journey to Lake Manontoye, where I encamped for three days on account of the badness of the weather.

On the twenty fifth of September we arrived at Lac la Mort, or Dead Lake, situate to the northeast of Lake Alemipigon. This Lake is about sixty miles in circumference, the land low and swampy, and the water very unpleasant to the palate: it has been much frequented by the Indians, for, during the time I wintered there, I discovered no less than thirty-five different roads, about three feet wide, leading from the woods to the Lake side: it abounds with fish, and is frozen over in the winter, the ice not breaking away till April. The Indians who resort to it are good hunters, but very wild. The Chippeways are not so fond of dress as the other Savages, particularly those tribes who live very remote from Michillimakinac; this is easily accounted for; as the ice remains almost to the last spring month in England, and the winter season begins early in the month of October, the intermediate time is employed in making and repairing canoes, taking short excursions for food, amusing themselves in swimming, and other pastimes peculiar to the Savages. The luxury of dress can be little regarded by those whose constant necessities require the utmost exertions for their daily supply, and who are not provident enough to lay up a store of provisions for winter. Indians in general are extremely indolent, from the wildest to the most civilized, and value themselves upon being so; conceiving it beneath the dignity of a warrior to labour, and that all domestic cares and concerns are the province of women alone. This aversion for labour does not arise from dread, or dislike of fatigue; on the contrary, no people encounter or endure it with more chearfulness, particularly in their amusements, which are of various kinds, and many of them {52} violent and laborious. They are calculated to make them athletic, and at the same time by the profuse perspiration which they occasion, they render the joints supple, and enable them to hunt with more facility.

_Playing at ball_, which is a favourite game, is very fatiguing. The ball is about the size of a cricket ball, made of deer skin, and stuffed with hair; this is driven forwards and backwards with short sticks, about two feet long, and broad at the end like a bat, worked like a racket, but with larger interstices: by this the ball is impelled, and from the elasticity of the racket, which is composed of deers’ sinews, is thrown to a great distance: the game is played by two parties, and the contest lies in intercepting each other, and striking the ball into a goal, at the distance of about four hundred yards, at the extremity of which are placed two high poles, about the width of a wicket from each other; the victory consists in driving the ball between the poles. The Indians play with great good humour, and even when one of them happens, in the heat of the game, to strike another with his stick, it is not resented. But these accidents are cautiously avoided, as the violence with which they strike has been known to break an arm or a leg.[55]

_Athtergain_, or miss none but catch all, is also a favourite amusement with them, in which the women frequently take a part. It is played with a number of hard beans, black and white, one of which has small spots, and is called the king: they are put into a shallow wooden bowl, and shaken alternately by each party, who sit on the ground opposite to one another; whoever is dexterous enough to make the spotted bean jump out of the bowl, receives of the adverse party {53} as many beans as there are spots: the rest of the beans do not count for any thing.[56]

The boys are very expert at _trundling a hoop_, particularly the Cahnuaga Indians, whom I have frequently seen excel at this amusement. The game is played by any number of boys who may accidentally assemble together, some driving the hoop, while others with bows and arrows shoot at it. At this exercise they are surprisingly expert, and will stop the progress of the hoop when going with great velocity, by driving the pointed arrow into its edge; this they will do at a considerable distance, and on horseback as well as on foot. They will also kill small birds at fifty yards distance, and strike a halfpenny off a stick at fifteen yards. Spears and tomahawks they manage with equal dexterity.

{54} _Settlement at Lac la Mort, with the Proceedings of a Trading
Party._

The fatigue my Canadians had undergone rendered it necessary to prepare for wintering, and induced me to settle at Lac la Mort. The weather was also setting in cold, and threatened to be very severe, which was an additional motive. Having refreshed ourselves, and secured the canoes, I took two Indians to shew me a spot proper for building upon. We fixed close to the lake side, where we erected a loghouse, thirty feet long, and twenty feet wide, divided into two apartments, into which we deposited our goods. The next concern was to conceal our canoes in the woods, and to hide the rum under ground, except a small quantity for immediate use, knowing by experience the necessity of keeping it from the Indians, as our safety so essentially depended on it.

Having arranged every domestic concern, and spread our table in the wilderness, we prepared our winter firing, as wood is very difficult to bring home in severe weather. At leisure times we hunted, to increase our stock of provisions, which would not have been sufficient to support our household, and not choosing to risk the uncertainty of the arrival of Savages, who sometimes bring animal food to the traders. As the snow began to fall very heavy, we were prevented from making {55} long excursions, without using snow shoes. For the space of a fortnight we hunted with great success, and caught a number of small animals, on which we feasted daily; these proved a seasonable relief, and saved the corn and grease. We had been settled about three weeks, when a large band of Savages arrived; having only eight Canadians with me, I desired them to act with the utmost precaution, as our number was comparatively small, and in case of a drunken frolic, the property might be pillaged, and our lives sacrificed: fortunately for me I had very steady men, who were well accustomed to the Northwest Indians. We were mutually pleased with each other, as no trader had wintered there before. The great chief, whose name was _Kesconeek_, made me a present of skins, dried meat, fish, and wild oats; a civility which I returned without delay, and in a manner with which he seemed highly gratified. The rest of the Savages then came into my house, one by one, which is called Indian file, singing war songs, and dancing. All of them, except the chief, placed themselves on the ground; he, standing upright with great dignity in the centre of the tribe, delivered the following speech.

“_Angaymer Nocey, wa haguamissey kaygo arwayyor kee zargetoone oway barthtyage Nishinnorbay nogome cawwickca kitchee Artawway winnin, kitchee morgussey cargoneek neennerwind zargetoone artawway neennerwind debwoye Nocey barthtyage meekintargan omar appeemeenequy, mackquah, amik, warbeshance menoach kegonce._”——

“It is true, Father, I and my young men are happy to see you:—as the great Master of Life has sent a trader to take pity on us Savages, we shall use our best endeavours to hunt and bring you wherewithal to satisfy you in furs, skins, and animal food.”

{56} This speech was in fact intended to induce me to make them further presents; I indulged them in their expectations, by giving them two kegs of rum of eight gallons each, lowered with a small proportion of water, according to the usual custom adopted by all traders, five carrots of tobacco, fifty scalping knives, gun-flints, powder, shot, ball, &c. To the women I gave beads, trinkets, &c. and to eight chiefs who were in the band, each a Northwest gun, a callico shirt, a scalping knife of the best sort, and an additional quantity of ammunition. These were received with a full yo-hah, or demonstration of joy.

The women, who are on all occasions slaves to their husbands, were ordered to make up bark huts, which they completed in about an hour, and every thing was got in order for merriment. The rum being taken from my house, was carried to their wigwaum, and they began to drink. The frolic lasted four days and nights; and notwithstanding all our precaution (securing their guns, knives, and tomahawks) two boys were killed, and six men wounded by three Indian women; one of the chiefs was also murdered, which reduced me to the necessity of giving several articles to bury with him, to complete the usual ceremony of their interment. These frolics are very prejudicial to all parties, and put the trader to a considerable expence, which nevertheless he cannot with safety refuse. On the fifth day they were all sober, and expressed great sorrow for their conduct, lamenting bitterly the loss of their friends.

On the 26th of October they departed for the hunt, which gave us great satisfaction, as we had scarcely rested during their abode with {57} us. When they got into their canoes, they sung the dead war song.—“_Wabindam, Kitchee Mannitoo, haguarmissey hapitch neatissum_:”—or, “Master of Life, view me well, you have given me courage to open my veins.”

Having piled the winter’s firing at a convenient distance from the house to prevent accidents, we prepared the nets for fishing. The ice was three feet thick, and the snow very deep; this we were obliged to clear away, before we could cut holes in which to put our nets. For the space of two months we had uncommon success, having caught about eighteen thousand weight of fish, which we hung up by the tails across sticks to freeze, and then laid them up for store. This was to us an important acquisition, as fishing in the middle of winter is precarious, and the return of the Indians to supply the wants of the traders very uncertain.

In summer the fishers go up the lakes, as well as rivers, and are generally most successful at the foot of a deep stream, or the mouth of a creek. In the beginning of winter they cut a large opening, and set nets. In the depth of winter they make a small hole, in which they angle; and sometimes they cut two holes in a right line through the ice, and pass a line at the end of a stick from hole to hole, by which they haul the net under the ice, frequently with good success. In winter, fishing is the daily employ of half the men, though in very severe weather it is a fatiguing service.

In the beginning of January, 1778, our provisions run short, having nothing left but some spawn of fish, which we beat up with {58} warm water and lived upon. The intense severity of the weather would not allow us to look after the nets; and although thus distressed for want of better food, we were obliged to stay at home, keeping a large fire, and lying almost continually on our blankets, which weakened us exceedingly. Having remained in this inactive state for some time, and hunger pressing hard, I roused myself, and proposed to my men to make marten traps, which they went about with the utmost cheerfulness. When they had finished a sufficient number, they set them in the woods, at the distance of about two miles from the house. While they were employed in this service, I was left alone, it being necessary for some one to remain, in case of the arrival of Savages. The first day my men were successful, and returned with two racoons, three hares, and four musquashes; on these we feasted the next day; and though we were not satisfied, they proved a seasonable relief, and enabled us to pursue the business we were engaged in with greater spirits, fondly expecting more prosperous days.

In a little time we were again destitute, and the men became disheartened; this induced me to propose a journey to Lake Manontoye, where we knew Mr. Shaw,[57] a brother trader, had wintered, to endeavour to procure some wild rice, which the Indians told me grew in the swamps at that place. The Canadians approved of the plan, and said they hoped they should be able to provide for their subsistence till my return. Previous to my departure, we were compelled to kill a favourite dog, belonging to Joseph Boneau, one of my people, which most sensibly affected us, because, independent of the attachment we had towards him, he was a very useful animal. The next morning I put on my snow shoes, and persuaded an Indian and his wife, who were with {59} me occasionally, and had accidentally come in from the hunt with six hares, to accompany me, promising them payment in rum at my return: they agreed to go, and it was very fortunate they did, as I could not have found the way without a guide.

We set off with the six hares, and travelled four days without killing any thing; this was a disappointment, but with the little stock we carried with us, we subsisted tolerably well. About an hour before sunset on the fourth day, we stopped at a small creek, which was too deep to be forded, and whilst the Indian was assisting me in making a raft to cross over, rather than swim through in such cold weather, against a strong current, I looked round, and missed his wife: I was rather displeased, as the sun was near setting, and I was anxious to gain the opposite shore, to encamp before dark. I asked the Indian where she was gone; he smiled, and told me, he supposed into the woods to set a collar for a partridge. In about an hour she returned with a newborn infant in her arms, and coming up to me, said in Chippeway, “_Oway Saggonash Payshik Shomagonish_,” or, “Here, Englishman, is a young warrior.” It is said that the Indian women bring forth children with very little pain, but I believe it is merely an opinion. It is true they are strong and hardy, and will support fatigue to the moment of their delivery; but this does not prove they are exempt from the common feelings of the sex on such trying occasions. A young woman of the Rat Nation has been known to be in labour a day and a night, without a groan. The force of example acting upon their pride, will not allow these poor creatures to betray a weakness, or express the pain they feel, probably lest the husband should think her unworthy of his future attention, and despise both mother and child: at any rate, he would tell her the infant, {60} if a boy, would never be a warrior; and if a girl, would have a dastardly spirit, and of course neither of them be fit for a Savage life.

I believe it will not be disputed that the Indian women love their children with as much affection as parents in the most civilized states can boast; many proofs might be adduced to support this assertion. A mother suckles her child till it attains the age of four or five years, and sometimes till it is six or seven. From their infant state they endeavour to promote an independent spirit; they are never known either to beat or scold them, lest the martial disposition which is to adorn their future life and character, should be weakened: on all occasions they avoid every thing compulsive, that the freedom with which they wish them to think and act may not be controuled. If they die, they lament their death with unfeigned tears, and even for months after their decease will weep at the graves of their departed children. The nation of Savages called Biscatonges, or by the French, Pleureurs, are said to weep more bitterly at the birth of a child, than at its decease; because they look upon death only as a journey from whence he will return, but with regard to his birth, they consider it as an entrance into a life of perils and misfortunes.[58]

As soon as a child is born, if in summer, the mother goes into the water, and immerses the infant; as soon as this is done, it is wrapped up in a small blanket, and tied to a flat board, covered with dry moss, in the form of the bottom of a coffin, with a hoop over the top, where the head lies, to preserve it from injury. In winter it is clad in skins as well as blankets. In the heat of summer gauze is thrown over the young Savage, to keep off the musquitoes, which are very troublesome {61} in the woods. The board, on which the child is placed, is slung to the mother’s forehead with a broad worsted belt, and rests against her back.

When the French took possession of Canada, the women had neither linen, nor swaddling cloaths; all their childbed furniture consisted of a kind of trough, filled with dry rotten wood dust, which is as soft as the finest down, and well calculated to imbibe the moisture of the infant; on this the child was placed, covered with rich furs, and tied down with strong leather strings. The dust was changed as often as necessary, till the child was weaned.[59]

Among the Indians who are in any degree civilized, the women feed their children with pap made of Indian corn and milk, if it can be obtained; but in the parts more northern, and remote from Europeans, wild rice and oats are substituted, which being cleansed from the husk, and pounded between two stones, are boiled in water with maple sugar: this food is reckoned very nourishing, and with broth made from the flesh of animals and fish, which they are frequently able to procure, cannot fail of supporting and strengthening the infant. Among several of the tribes of Indians, pap is made of sagavite, from a root they call toquo, of the bramble kind; this is washed and dried, afterwards ground, or pounded, and made into a paste, which being baked is pleasant to the taste, but of a very astringent quality. It is their common bread.

On our arrival at Lac Eturgeon, as the weather was bad, we encamped three days, which gave me an opportunity of making some observations {62} on this Lake, which I could not do when I passed it in my way to Lac la Mort.

This Lake, by the Indian accounts, is about five days journey by water: the width in some parts is about thirty miles. There are a number of small islands on it which abound with hares, partridges, and wild fowl. The Indians who frequent it are the Hawoyzask or Musquash, who speak the Chippeway language. They are usually more stationary than the generality of the Chippeways; they seldom leave the inlands, and are excellent hunters. Mr. Carver, in his chart, points out a village leading to Riviére St. Croix, which he says belongs to the roving Chippeways; but I believe all the nation, with very few exceptions, may be called rovers in the strictest sense of the word.[60]

The first day of our encampment we killed a hare, made fish-hooks of the thigh bones, and baited them with the flesh. The lines were made of the bark of the willow tree cut into slips, and twisted hard together. Success crowned our endeavours, for we not only caught sufficient for present use, but enough for the remainder of the journey to Lake Manontoye.

The day before our arrival we killed two otters, which I intended as a present to Mr. Shaw, not doubting but any animal food would be acceptable from the severity of the season, concluding that his situation was as bad as our own, except in the article of wild oats. When arrived within about six miles of the lake, we met a small party of Indians, who alarmed us by an account of a dreadful confusion among their tribe, occasioned by the Hudson’s Bay Savages having killed three of their {63} band; and they said they believed Mr. Shaw had fallen a sacrifice to their fury, as they had heard them consult together to plunder the trader. They lamented exceedingly their inability to assist him, not being even strong enough to resent their own personal injury; however, they promised to accompany me on the way, as near to Mr. Shaw’s house as their safety would admit.

Having taken refreshment, we pursued our journey till within two miles of the house, when they thought it prudent to leave me, and wishing me success, retired into the woods, out of the track, to avoid being seen, where they promised to stay till my return. My Indian and his wife did not choose to proceed any farther, being also afraid of the Hudson’s Bay Savages. I confess my situation was very unpleasant, and I debated in my mind what steps to take to attempt the relief of a brother trader, and at the same time avoid injury myself. Relying on my usual success in suppressing these kind of tumults occasioned by intoxication, and conscious that I knew as well as any man the nature of the Indians when under its pernicious influence, I did not doubt, however unsuccessful my endeavours might prove as to rescuing Mr. Shaw from his perilous situation, but that I should certainly be able to effect an escape myself in case of an attack; and as one favourable suggestion frequently gives birth to another, and establishes by degrees a confidence in the mind, I anticipated Mr. Shaw’s delivery to my entire satisfaction. Fortified by these flattering hopes, I determined to exert my best and speediest endeavours in his behalf, and pursued my journey without delay. When I arrived within a quarter of a mile of the scene of discord, I heard the war-hoop in a manner very loud and clamorous; and though I had been accustomed {64} to such sounds, I was very much alarmed, and felt my resolution rather staggered; sensible that the rage of drunken Indians, when it has risen to a certain pitch, knows no bounds, and of the extreme difficulty of reconciling them to any person to whom they had unfortunately taken a dislike. Animated, however, with the idea of behaving like a warrior, and recurring to the time when I was adopted at Pays Plat, I conceived it unmanly to shrink from danger, and pushing through the woods, had soon a full view of the infernal spirits, for I could give them no better name.

I lay some minutes in ambush, listening with great attention, till I heard one of them cry out in the Chippeway language, “_Haguarmissey mornooch gunnisar Cushecance_;” or, “I do not mean to kill the _Cat_;” which was a name given to Mr. Shaw by the Indians, from his speaking in a feeble voice. This convinced me he was alive, though in imminent danger. I made all possible haste up to the house, and found the Savages, both men and women, completely drunk. The huts had been knocked down, the canoes adrift, and the whole formed the most dreadful scene of confusion I had ever beheld. There were also an old Indian and a woman, who I afterwards learned was his mother, lying dead upon the snow by the lake side. I made several efforts to get into the house, but was prevented by the Savages, who kept me back, kissing me, and telling me they loved me, but that I must not attempt to relieve the _Cat_. At last, with inconceivable difficulty, I persuaded them to attend to me, and felt the most extreme satisfaction in having succeeded, at least so far, in an attempt which would have been dangerous to any one to have undertaken who was not fully master of the language and character of the Savages, and {65} at the same time cool and dispassionate enough to hear their nonsense with patience and temper.

I then addressed myself to the most sober of the chiefs, and inquired of him the cause of the dispute; he told me Mr. Shaw was a _dog_ instead of a _cat_, for that he had refused them rum; and that though he and the rest of the tribe were happy to see me, because they had heard I always had a good heart towards the Savages, I should not go in to assist the trader, for they were the masters of the wigwaum, and not he, and that they were resolved to have all the rum in his possession before break of day.

Mr. Shaw’s house might very properly be styled a fort, being secured by high pickets, which made it difficult for the Indians to approach it, and he had taken the precaution to fasten the outer gate as well as the door. I told the chief it was not my intention to interfere, that I passed accidentally in my way to Lac le Rouge, and should only stay to refresh myself. This information pleased him exceedingly, as he knew Mr. Shaw had only one man in the house, the rest, with the interpreter, being out in search of provisions, so that at my departure there would not remain force sufficient to obstruct their proceedings. I perceived them so fully bent on accomplishing their purpose, that had I betrayed the least intention or inclination to relieve the unhappy man, I should most probably have been dispatched without much ceremony. The effects of the rum they had already drank, had so elevated their spirits, that nothing less than the full possession of the whole stock would satisfy them; and I am persuaded that if half of them had perished, the rest would without hesitation have risked their lives in the attempt. To avoid all suspicion, {66} which would probably have been fatal both to Mr. Shaw and myself, I left the chief, and watched an opportunity of returning undiscovered. Fortunately the Indians had not drank all the rum Mr. Shaw had given them, and the chief as soon as I had left him went back to his hut to increase his intoxication, and communicate the conversation which passed between us, the rest of the band having retired soon after the conference began.

Observing the coast clear, I walked unobserved to the fort, and spoke loud both in French and English: Mr. Shaw and his man heard me, and recollecting my voice, were transported beyond measure. The man, who was a Canadian, was most delighted, as his fears were very strong, it being the first year he had wintered among the Savages. On my approach, I heard him cry out with the greatest vehemence, “_Mon Dieu! que je suis content! Nôtre ami est arrivé, autrement nous serions foutu. Je conte assurément, que nous serons bientôt libre, mon cher bourgeois._” He instantly opened the gate; I entered precipitately, and congratulated him on the prospect of counteracting the designs of the Indians, being resolved to exert my best endeavours, and to live or die with them. Mr. Shaw thanked me for my professions of friendship, and immediately gave me a concise account of the disturbance. He said the Hudson’s Bay Indians had come to him with very little peltry, and after trading for it, he had given them more rum than they had any right to expect; that instead of being content with this, they insisted on more; that in a fit of intoxication they had killed an Indian and his mother; and had attempted to set fire to his house with punk wood, which they shot at it lighted, fixed to the points of arrows. Having heard his story, I encouraged him to keep up his spirits, and advised {67} him, when the Indians returned to execute their purpose, to appear indifferent to their menaces.

Whilst we were in deep discourse, I discovered three chiefs at a small distance from the house, in very earnest conversation, and was convinced they were devising some scheme to effect their design. As they approached, I called to them, and desired them to come into the house: they immediately advanced, and walked in one by one, with looks of treachery, which the earnestness of the business to be executed would not allow them to conceal. I talked to them without the least reserve, and in apparent good temper: I asked them if they were sober; but before they could give me an answer, the rest of the band came to the door, but did not enter; the head chief then told me they were very sober, and expressed great concern for their conduct, but that now the strong water had lost its influence, they saw their folly, and were sure the bad spirit had left their hearts.

I told them the Master of Life was angry with them, and that they did not deserve success in hunting, for their bad behaviour to the trader, who had been a kind father to them, and supplied all their wants. I then presented them with some tobacco to smoke in council, which was well received, and looking earnestly at the chief, addressed the band to the following effect.

“_Keennerwind Ojemar woke, kee wabindan indenendum kee kee noneydone Kitchee Mannitoo, ojey candan opin weene aighter ojey petoone nowwetting guyack debarchemon kaygait nin oathty hapadgey nee woke keennerwind equoy kee janis goyer metach nogome gudderbarchemon_ {68} _hunjyta O, nishshishshin artawway winnin kaygait nee zargetoone artawway winnin metach kakaygo arwayyor Matchee Mannitoo, guyyack neennerwind oathty mornooch kee appay omar neegee_.”

“You chiefs, and others of the tribe whose eyes are open, I hope you will give ear to the words of my mouth. The Master of Life has opened my brain, and made my breath blow good words. My heart feels for you, your wives, and children; and what I now speak proceeds from the root of my friend’s sentiments, who owns this house, and who has told me that his heart was opened to you on your arrival; but notwithstanding his kindness, the bad spirit got possession of you, which made him very unhappy, though he hoped the Master of Life would change your dispositions, and make you good Indians, as you used to be.” To this speech one of the chiefs made answer:

“_Kaygait Amik, kee aighter annaboycassey omar hapadgey; O, nishshishshin kee debarchemon nogome neennerwind ojey stootewar cockinnor nee doskeennerwaymug kee debwoye neecarnis hapadgey sannegat neennerwind ha nishinnorbay kaygwotch annaboycassey ozome Scuttaywabo ojey minniquy neennerwind angaymer Amik, shashyyea suggermarsh cockinnor nogome mornooch toworch payshik muccuk Scuttaywabo ojey bockettynan Cushshecance warbunk keejayp neennerwind ojey boossin;—haw, haw, haw._”

“It is true, Beaver, you have strong sense, it sweetens your words to us, and we all understand you. We know, friend, your lips open with truth. It is very hard for us Indians, who have not the sense of the white people to know when we have had enough of the strong {69} fiery water; but we hope the _Cat_ will throw off the film from his heart, as ours are clear: we also hope he will open his heart once more, and give us a small keg of the strong water, to drink to the health of our brother and sister, whom we have sent to the far country, and to-morrow at break of day we will depart.”

Mr. Shaw, by my advice, promised to comply with their request, on condition of their being true to their engagements, and that they should forbear even tasting the rum while they remained on the ground. This determination I acquainted them with, and they retired to their huts, leaving us in quiet possession of the fort.

The Indians remained quiet all night, which induced me to hope that my promise of rum to them, on their departure, had accomplished the desired effect: but I flattered myself too much, as the storm was not yet even at the height. At break of day they assembled, and asked for the rum, which was immediately given them; and they got into their canoes, and went off without burying their dead. This being very uncustomary, alarmed me, as no people are more particular in paying the greatest respect to the remains of the deceased. Suspecting the bad spirit was still in them, and that they were only gone a short distance to drink the rum, we prepared for an attack, loading twenty eight northwest guns, and a brace of pistols, and sat down by the fire expecting their return to compleat the design my fortunate arrival had hitherto prevented. In about an hour they returned very much intoxicated, singing their dead war songs, and every warrior naked, painted black from head to foot: as they approached the house in Indian file, each one repeated the following words; “_Mornooch toworch gunnesar_ {70} _cushshecance neennerwind ojey dependan O wakaygan_:” or, “Nevertheless we do not mean to kill the Cat, we only own this fort, and all that is in it.”

Whilst they were singing, we were preparing our guns, and placing them so as to be ready for immediate use, if necessary; being determined to make a vigorous resistance, although there remained only Mr. Shaw and myself, the Canadian having fled to the woods.

I assumed the character of commander in chief, and desired Mr. Shaw to obey my orders implicitly, and by no means to fire till I gave the signal; well knowing that the death of one of the Savages, even in our own defence, would so exasperate the rest that there would not be a possibility of escaping their fury. As our situation was truly critical, we acted with as much coolness as men devoted to destruction could. A fortunate thought came into my head, which I instantly put in practice: I went into the store, and rolling a barrel of gunpowder into the outer room, knocked out the head. I had scarcely finished it, before the Savages arrived, and advancing to the door, armed with spears and tomahawks, said to each other, “_keen etam_,” or, “you go first.” We stood ready to receive them, and gave them to understand we were not afraid of them. One of the band entered the house, and I said to him sternly, “_Ha wa neyoe shemagonish equoy kee tertennin marmo?_” or, “Who now among you old women is a brave soldier?” and immediately pointing my pistol cocked to the barrel of gunpowder, cried out with great emphasis, “_Cockinnor marmo neepoo no gome_;” or, “We will all die this day.” On hearing these words they ran from the door, crying, “_Kitchee Mannitoo ojey petoone Amik O mushkowar haguarmissey yang_:” {71} or, “The Master of Life has given the Beaver great strength and courage.” The women fled with the utmost precipitation, pushed their canoes into the water, and got off as fast as they could: the men, who before were intoxicated, became sober, and making as much haste as possible, paddled to an island opposite the house. Soon after a canoe came on shore with six women, to endeavour to make up the breach; but I refused all reconciliation, telling them that they might have known me before; that my name was Beaver; that all the Indians knew me to be a warrior; and that my heart was not easily melted. The women immediately returned, carrying with them the dead, which satisfied me they did not intend to trouble us again.

Thus, by an happy presence of mind, we were saved from almost inevitable destruction, and probably from ending our lives under the most excruciating torture.

It may not be improper to observe the necessity there is for a trader to be cool, firm, and, in case of emergency, brave, but not rash or hasty. The Indians are just observers of the human mind, and easily discover true from affected courage, by that apparent tranquillity which clearly distinguishes the former from the latter. It is well known that no people in the world put courage to so severe a trial, and watch at the executions of their enemies with such savage curiosity, the effects of the tortures they inflict; even the women exult in proportion to the agony betrayed by the unhappy sufferer; though it frequently happens thro’ the same spirit operating on both parties, that the most excruciating torments cannot extort a sigh. An example or two from Mr. Adair’s History of the American Indians, will shew the firmness of an Indian {72} mind, and prove beyond a doubt that such anecdotes are not exaggerated. Truth should be the standard of history, and guide the pen of every author who values his reputation.

Some years ago the Shawano Indians being obliged to remove from their habitations, in their way took a Muskohge warrior, known by the name of old _Scrany_, prisoner; they bastinadoed him severely, and condemned him to the fiery torture. He underwent a great deal without shewing any concern; his countenance and behaviour were as if he suffered not the least pain. He told his persecutors with a bold voice, that he was a warrior; that he had gained most of his martial reputation at the expence of their nation, and was desirous of shewing them, in the act of dying, that he was still as much their superior, as when he headed his gallant countrymen against them: that although he had fallen into their hands, and forfeited the protection of the divine power by some impurity or other, when carrying the holy ark of war against his devoted enemies, yet he had so much remaining virtue as would enable him to punish himself more exquisitely than all their despicable ignorant crowd possibly could; and that he would do so, if they gave him liberty by untying him, and handing him one of the red hot gun-barrels out of the fire. The proposal, and his method of address, appeared so exceedingly bold and uncommon, that his request was granted. Then suddenly seizing one end of the red hot barrel, and brandishing it from side to side, he forced his way through the armed and surprised multitude, leaped down a prodigious steep and high bank into a branch of the river, dived through it, ran over a small island, and passed the other branch, amidst a shower of bullets; and though numbers of his enemies were in close pursuit of him, he got into a bramble swamp, {73} through which, though naked and in a mangled condition, he reached his own country.

The Shawano Indians also captured a warrior of the Anantoocah nation, and put him to the stake, according to their usual cruel solemnities: having unconcernedly suffered much torture, he told them, with scorn, they did not know how to punish a noted enemy; therefore he was willing to teach them, and would confirm the truth of his assertion if they allowed him the opportunity. Accordingly he requested of them a pipe and some tobacco, which was given him; as soon as he had lighted it, he sat down, naked as he was, on the women’s burning torches, that were within his circle, and continued smoking his pipe without the least discomposure: on this a head warrior leaped up, and said, they saw plain enough that he was a warrior, and not afraid of dying, nor should he have died, only that he was both spoiled by the fire, and devoted to it by their laws; however, though he was a very dangerous enemy, and his nation a treacherous people, it should be seen that they paid a regard to bravery, even in one who was marked with war streaks at the cost of many of the lives of their beloved kindred; and then, by way of favour, he with his friendly tomahawk instantly put an end to all his pains. Though the merciful but bloody instrument was ready some minutes before it gave the blow, yet I was assured, the spectators could not perceive the sufferer to change either his posture or his steadiness of countenance in the least.

Death, among the Indians, in many situations is rather courted than dreaded, and particularly at an advanced period of life, when they {74} have not strength or activity to hunt: the father then solicits to change his climate, and the son cheerfully acts the part of an executioner, putting a period to his parent’s existence.

Among the northern Chippeways, when the father of a family seems reluctant to comply with the usual custom, and his life becomes burdensome to himself and friends, and his children are obliged to maintain him with the labour of their hands, they propose to him the alternative, either to be put on shore on some island, with a small canoe and paddles, bows and arrows, and a bowl to drink out of, and there run the risk of starving; or to suffer death according to the laws of the nation, manfully. As there are few instances where the latter is not preferred, I shall relate the ceremony practised on such an occasion.

A sweating house is prepared in the same form as at the ceremony of adoption, and whilst the person is under this preparatory trial, the family are rejoicing that the Master of Life has communicated to them the knowledge of disposing of the aged and infirm, and sending them to a better country, where they will be renovated, and hunt again with all the vigour of youth. They then smoke the pipe of peace, and have their dog feast: they also sing the grand medicine song, as follows.

“_Wa haguarmissey Kitchee Mannitoo kaygait cockinnor nishinnorbay ojey kee candan hapadgey kee zargetoone nishinnorbay mornooch kee tarpenan nocey keen aighter, O, dependan nishinnorbay, mornooch towwarch weene ojey mishcoot pockcan tunnockay._—The Master of Life gives courage. It is true, all Indians know that he loves us, and {75} we now give our father to him, that he may find himself young in another country, and be able to hunt.”

The songs and dances are renewed, and the eldest son gives his father the death-stroke with a tomahawk: they then take the body, which they paint in the best manner, and bury it with the war weapons, making a bark hut to cover the grave, to prevent the wild animals from disturbing it.

Thus do the unenlightened part of mankind assume a privilege of depriving each other of life, when it can no longer be supported by the labour of their own hands, and think it a duty to put a period to the existence of those to whom they are indebted for their own, and employ those arms to give the fatal stroke, which, in more civilized countries, would have been exerted for their support.

I remained with Mr. Shaw until the return of his men, and took an Indian slay, loaded with wild rice and dried meat, and two of his Canadians to assist me. In my way I called at the place where I left the Indians who communicated to me the first account of the tumult at Mr. Shaw’s but they were gone. My Indian and his wife waited for me, and were rejoiced to see me again. On my return to Lac la Mort, I found all my men in good health and spirits, having been well supplied with provisions by the Savages, during my absence, and had increased my stock of peltry by barter. Mr. Shaw’s men rested at my house one night, and the next morning set off for Manontoye.

{76} _Indian Manner of going to War, &c._

Lake Manontoye, where Mr. Shaw wintered, is not so large as Lac Eturgeon: it abounds with excellent fish and wild fowl; and oats, rice, and cranberries, grow spontaneously in the swamps. There are very few islands on it. There are about three hundred of the Chippeway nation who resort to it; they are very wild, and delight in war, which they sometimes wage against the Sioux, on the Mississippi; and they are frequently absent from their families fifteen months, scarce ever returning without a prisoner or a scalp.[61]

It is very strange that the thirst of blood should stimulate the human mind to traverse such an amazing extent of country, suffering inexpressible hardships, and uncertain of success, to gratify a passion, which none but an infernal spirit could suggest; and when success has crowned his labours, that he should return with inconceivable satisfaction, and relate the transactions of his journey, with the greatest exultation, smiling at the relation of agonies which he alone occasioned. The most dreadful acts of a maniac cannot exceed such cruelty: happy those, who enjoy the benefits of society, whose civilization, and whose laws protect them from such detestable outrages.

Previous to their going to war, the head chief calls a council, and each chief has a belt of wampum, and a war pipe: the belt to remind {77} them of former transactions relative to the nation they intend to commence hostilities against, and the pipe to smoke at the council fire. When they have determined to make war, they send the belts and pipes to their enemies; and if a similar compliment is returned, they instantly prepare for blood, with the most steady and determined resolution.

The novel of Emily Montague affords a striking example of this strong propensity for blood, which I shall relate in the author’s own words.

“A Jesuit missionary told me a story on this subject, which one cannot hear without horror. An Indian woman with whom he lived on his mission, was feeding her children, when her husband brought in an English prisoner; she immediately cut off his arm, and gave her children the streaming blood to drink. The Jesuit remonstrated on the cruelty of the action; on which, looking sternly at him—I would have them warriors, said she, and therefore feed them with the food of men.”

When I was at Cataraqui, the capital of the Loyalist settlements in Canada, a party of Mohawks and Messesawgers accidentally met, and having bartered their skins and peltry with the traders, sat themselves down to drink the rum their merchandize had produced. As the liquor began to operate, their imaginations suggested to them that they were of different nations, and as the Mohawks always claimed a superiority, intoxication made them proud: at last a dispute arose, and a Messesawger Indian was killed, and his heart taken out, which the {78} Mohawks intended to have broiled, but they were prevented by a gentleman who accidentally passed by their hut, and prevailed upon them to give it up.

It seems to be the constant attention both of the male and female part of the Indians to instil ideas of heroism into the minds of the rising generation, and these impressions they carry far beyond the line of reason or of justice. Is it then surprising that every action of their lives should tend to satisfy their thirst for revenging offences committed against them, and that these sentiments should operate so powerfully in directing their future conduct? There is, nevertheless, one exception to these observations—their conduct to traders, who are obliged on some occasions, when intoxication runs high, to beat them very soundly;—to their credit, in these instances, I must confess I never knew them to resent this severity when sober. The only remark they have made has been—“Friend, you beat me very severely last night—but I do not mind, I suppose I deserved it—it was the liquor made me offend.” Or if they betray any dissatisfaction, one glass of rum will reconcile all differences. With regard to severity when they are perfectly sober, I am convinced it would be highly dangerous, and should be cautiously avoided.

But although they often express these blood-thirsty sentiments, and too frequently put them in execution, yet there are occasions when they exercise both temper and reason.

When I was at Pimistiscotyan Landing, on Lake Ontario, I had a large dog, to protect myself and property; an Indian came in rather {79} in liquor to ask for rum, and probably might strike the animal; the dog instantly seized him by the calf of the leg, and wounded him dreadfully. He returned to his hut, and made no complaint till the next morning, when he desired to speak with me: I went to him, and he told me how the dog had used him, saying, he hoped I would give him a pair of leggons, to supply those which the dog had torn; but that with regard to his leg, he did not trouble himself much about that, as he knew it would soon be well. I immediately granted his request, and added a bottle of rum, with which he seemed well pleased, and I heard no more of it.

But to return to the subject of going to war. The women and children sometimes go forward in their canoes singing the war songs, and encamp every evening at sunset, having a great dislike to travelling in the dark. Forty-eight young warriors are placed, in four divisions, to keep guard at night, armed with guns, bows and arrows, and some scotté wigwas, or fire bark, to light in case of sudden surprise.

This bark is taken from the birch tree, and being properly dried, is used by the Indians to light them to spear fish: it is fixed on a stick about seven feet long, and either put at the head of the canoe, or carried by the person who attends upon the man that spears, and whose business it is also to steer the canoe.

At day break the Indians depart, and pursue their journey regardless of the weather, till they arrive in the enemy’s country, when the utmost precaution is adopted that it is possible for human invention to suggest.

{80} When war is made against the Mississippi Indians, they endeavour to kill the men and women, and bring away the children to dispose of to the traders, who send them down to Montreal for servants. The boys are not so much to be depended upon as the girls, being more stubborn, and naturally disdaining the idea of slavery; they are also full of pride and resentment, and will not hesitate to kill their masters in order to gratify their revenge for a supposed injury. The girls are more docile, and assimilate much sooner with the manners of civilization. Being unaccustomed to domestic life, they are at first sick and unhealthy; but the change soon becomes familiar to them, and they then prefer it to the uncultivated manner of living in which they were brought up.[62]

A few days after my return to Lac la Mort, a band of Savages arrived from the Red Lake, called by the Indians, _Misqui Sakiegan_, and some from Lake Shabeechevan, or the Weed Lake, about five days march beyond Lake Manontoye. Red Lake is so called on account of a remarkable circumstance which happened to two famous warriors of the Chippeway nation, who were hunting by the lake side, and as they were looking out for game, perceived at some distance an enormous beast, that appeared much larger than any animal they had ever seen; his pace was slow and heavy, and he kept constantly by the water side. They followed him as close as they thought prudent, determined at all hazards to use their best endeavours to kill him. As they approached, they had a clearer view, and discovered that his body was covered with something like moss; this increased their surprise, and after consulting together, they continued advancing towards the beast, and fired large shot, without appearing to make any impression. They {81} fired again with as little effect as before; then retreated some distance, sat down and sung their war songs, addressing themselves to the Master of Life, and desiring his assistance to enable them to conquer it, as they believed it to be the _Matchee Mannitoo_, or bad spirit, in the shape of this monster. They then got up and pursued him, both firing at the same time: the shot proved successful, and caused the animal to turn round, which induced them to keep up their fire till the beast jumped into the water, and they lost sight of him. From the circumstance of his blood dyeing the water red, this lake has ever since been called the Red Lake.