The ensuing year another was killed, and so on till four were killed.

The remaining two brothers did all they could to afford consolation to their pining sister, but she would not be consoled: they did all they could to divert her mind from so much mourning, but all their endeavours proved ineffectual: she scarcely took any food, and what she ate was hardly sufficient to sustain nature. The two brothers said that they would go hunting, which they did from day to day. They would bring ducks and birds of every description to their sister, in order to tempt her appet.i.te, but she persisted in refusing nourishment, or taking very little. At the expiration of the year when the fourth brother had been killed, the two young men set out upon the chase; one of them returned in the evening, the other was missing, and found killed in like manner as the others had been. This again augmented the afflictions of the young girl; she had been very delicate, but was now reduced to a mere skeleton. At the expiration of the year the only and last of her brothers, taking pity upon his pining sister, said to her that he would go and kill her some fresh venison, to entice her to eat. He started early in the morning, and his sister would go out from time to time, in the course of the day, to see if her brother was returning. Night set in, and no indications of his coming--she sat up all night, exhibiting fear and apprehension bordering upon despair--day light appeared, and he did not come--search was made, and he was finally found killed, like all the other brothers. After this event the girl became perfectly disconsolate, hardly tasting food, and would wander in the woods the whole day, returning at nights. One of her aunts had the care of her at this time. One day in one of her rambles she did not return; her aunt became very anxious, and searched for her, and continued her search daily. On the tenth day, the aunt in her search lost her way and was bewildered, and finally was benighted. While lying down, worn with fatigue, she thought she heard the voice of some one speaking: she got up, and directing her course to the spot, she came upon a small lodge made of bushes, and in it lay her niece, with her face to the ground.

She prevailed upon her to return home. Before reaching their lodge the girl stopt, and her aunt built her a small lodge, and she resided in it.

Here her aunt would attend upon her daily.

One day as she lay alone in her little lodge, a person appeared to her from on high: he had on white raiment that was extremely pure, clean and white: he did not touch the earth, but remained at some distance from it. He spoke to her in a mild tone and said, Daughter, why do you remain here mourning? I have come to console you, and you must arise, and I will give you all the land, and deliver into your hands the persons who have killed your brothers. All things living and created are mine, I give and take away. Now therefore arise, slay and eat of my dog that lays there. You will go to your village and firstly tell your relatives and nation of this vision, and you must act conformably to my word and to the mind I'll give you, and your enemies will I put into your hands.

I will be with you again.

After this, he ascended on high. When the girl looked to the place where the heavenly being pointed, she saw a bear. She arose and went home, and mentioned to her relatives the vision she had seen, and made a request that the people might be a.s.sembled to partake of her feast. She directed her relations to the spot where the bear was to be found; it was killed and brought to the village, and singed upon a fire, and the feast was made, and the nature of the vision explained. Preparations were immediately set on foot, messengers were sent to each tribe of the six nations, and an invitation given to them, to come upon a given day to the village of Toronto. Messengers were also sent all along the north coast of lake Huron to Bawating, inviting the Indians to form an alliance and fight against the enemies of the young girl who had lost so many brothers.

In the midst of the Nadowas, there lived two chieftains, twin brothers.

They were Nadowas also of the Bear tribe, perfect devils in disposition, cruel and tyrannical. They were at the head of two nations of the Nadowas, reigning together, keeping the other nations in great fear and awe, and enslaving them; particularly the Indians of the Deer totem, who resided in one portion of their great village. Indians in connection with the Chippewas were also kept in bondage by the two tyrants, whose names were _AinG.o.don_ and _Naywadaha_. When the Chippewas received the young girl's messengers, they were told that they must rescue their relatives, and secretly apprize them of their intention, and the great calamity that would befall AinG.o.don and Naywadaha's villages and towns.

Many therefore made their escape; but one remained with his family, sending an excuse for not obeying the summons, as he had a great quant.i.ty of corn laid up, and that he must attend to his crops. The Indians all along the north sh.o.r.e of lake Huron and of Bawating, embarked to join the general and common cause; they pa.s.sed through the lakes, and reached Toronto late in the fall. In the beginning of the winter the a.s.sembled allies marched, headed by the young girl. She pa.s.sed through lake Simcoe, and the line covered the whole lake, cracking the ice as they marched over it. They encamped at the head of the lake. Here the young girl produced a garnished bag, and she hung it up, and told the a.s.sembled mult.i.tude that she would make _chinG.o.dam_; and after this she sent hunters out directing them to bring in eighteen bears, and before the sun had risen high the bears were all brought in, and they were singed, and the feast of sacrifice offered. At this place the person from on high appeared to the girl in presence of the a.s.sembled mult.i.tude, and he stretched forth his hand and shook hands with her only. He here directed her to send secret messengers into the land, to warn the Indians who had the deer totem to put out their totems on poles before their lodge door, in order that they might be known and saved from the approaching destruction; and they were enjoined not to go out of their lodges, neither man, woman, or child; if they did so they would be surely consumed and destroyed; and the person on high said--Do not approach nigh the open plain until the rising sun, you will then see destruction come upon your enemies, and they will be delivered into your hands.

The messengers were sent to the Deer Totems, and they entered the town at night, and communicated their message to them. After this all the Indians bearing that mark were informed of the approaching calamity, and they instantly made preparations, setting out poles before their lodge doors, and attaching deer skins to the poles, as marks to escape the vengeance that was to come upon AinG.o.don and Nawadaha, and their tribes.

The next morning at daylight the AinG.o.dons and Nawadahas rose, and seeing the poles and deer skins planted before the doors of the lodges, said in derision, that their friends, the Deer Totems, had, or must have had, bad dreams, thus to set their totems on poles. The Indians of the deer totems remained quiet and silent, and they did not venture out of their lodges. The young girl was nigh the skirts of the wood with her host, bordering upon the plain; and just as the sun rose she marched, and as she and her allied forces neared the village of the twin tyrants, it became a flame of fire, destroying all its inhabitants. The Deer Totems escaped. AinG.o.don and Nawadaha were not consumed. The allied Indians drew their bows and shot their arrows at them, but they bounded off, and the blows inflicted upon them were of no avail, until the young girl came up and subdued them, and took them alive, and made them prisoners.

The whole of AinG.o.don's and Nawadaha's towns and villages were destroyed in the same way; and the land was in possession of the young girl and the six remaining tribes of the Nadowas. After this signal vengeance was taken the young girl returned with her host, and again encamped at the head of lake Simcoe, at her former encamping place; and the two tyrants were asked, what was their object for making chinG.o.dam, and what weight could it have? They said, in answer, that their implements for war, were war axes, and if permitted they would make chinG.o.dam, and on doing so they killed each two men. They were bound immediately, and their flesh was cut off from their bodies in slices. One of them was dissected, and upon examination it was discovered that he had no liver, and his heart was small, and composed of hard flint stone. There are marks upon a perpendicular ledge of rocks at the narrows, or head of lake Simcoe, visible to this day, representing two bound persons, who are recognized by the Indians of this generation as the two tyrants, or twin brothers, AinG.o.don and Nawadaha. One of the tyrants was kept bound, until the time the French discovered and possessed the Canadas, and he was taken to Quebec. After this the young girl was taken away by the G.o.d of light.

GEO. JOHNSTON.

_Sault Ste. Marie, May 12th, 1838._

The Indian warriors of the plains west of the sources of the Mississippi, chew a bitter root, before going into battle, which they suppose imparts courage, and renders them insensible to pain. It is called zhigowak.

SKETCHES OF THE LIVES OF

NOTED RED MEN AND WOMEN

WHO HAVE APPEARED ON THE WESTERN CONTINENT.

WABOJEEG, OR THE WHITE FISHER.

This individual has indelibly interwoven his name with the history of the Chippewa nation, during the latter half of the 18th century. His ancestors had, from the earliest times, held the princ.i.p.al chieftainship in lake Superior. His father, Ma-mongazida, was the ruling chief during the war of the conquest of the Canadas by the British crown. In common with his tribe and the northern nations generally, he was the fast friend of the French government, and was present with his warriors, under Gen. Montcalm, at the loss of Quebec, in 1759. He carried a short speech from that celebrated officer to his people in the north, which is said to have been verbally delivered a short time before he went to the field.

The period of the fall of the French power in the Canadas, is one of the most marked events in Indian reminiscence throughout all north-west America. They refer to the days of French supremacy as a kind of golden era, when all things in their affairs were better than they now are; and I have heard them lament over the change as one which was in every respect detrimental to their power and happiness. No European nation, it is evident from these allusions, ever pleased them as well. The French character and manners adapted themselves admirably to the existing customs of forest life. The common people, who went up into the interior to trade, fell in with their customs with a degree of plasticity and an air of gaiety and full a.s.sent, which no other foreigners have, at least to the same extent, shown. These _Couriers du Bois_ had not much to boast of on the score of rigid morals themselves. They had nearly as much superst.i.tion as the wildest Indians. They were in fact, at least nine-tenths of them, quite as illiterate. Very many of them were far inferior in their mental structure and capacity to the bold, eloquent, and well formed and athletic northern chiefs and hunters. They respected their religious and festive ceremonies. They never, as a chief once told me, _laughed_ at them. They met their old friends on their annual returns from Montreal, with a kiss. They took the daughters of the red men for wives, and reared large families, who thus const.i.tuted a strong bond of union between the two races, which remains unbroken at this day.

This is the true secret of the strenuous efforts made by the northern and western Indians to sustain the French power, when it was menaced in the war of 1744, by the fleets and armies of Great Britain. They rallied freely to their aid at Detroit, Vincennes, the present sites of Pittsburgh and Erie, at Fort Niagara, Montreal, and Quebec, and they hovered with infuriated zeal around the outskirts of the northern and western settlements, during the many and sanguinary wars carried on between the English and French. And when the French were beaten they still adhered to their cause, and their chiefs stimulated the French local commanders to continue and renew the contest, even after the fall of Niagara and Quebec, with a heroic consistency of purpose, which reflects credit upon their foresight, bravery, and constancy. We hope in a future number to bring forward a sketch of the man who put himself at the head of this latter effort, who declared he would drive the Saxon race into the sea, who besieged _twelve_ and took _nine_ of the western stockaded forts, and who for four years and upwards, maintained the war, after the French had struck their colours and ceded the country. We refer to the great Algic leader, Pontiac.

At present our attention is called to a cotemporary chief, of equal personal bravery and conduct, certainly, but who lived and exercised his authority at a more remote point, and had not the same ma.s.ses and means at his command. This point, so long hid in the great forests of the north, and which, indeed, has been but lately revealed in our positive geography, is the AREA OF LAKE SUPERIOR. It is here that we find the Indian tradition to be rife with the name of Wabojeeg and his wars, and his cotemporaries. It was one of the direct consequences of so remote a position, that it withdrew his attention more from the actual conflicts between the French and English, and fixed them upon his western and southern frontiers, which were menaced and invaded by the numerous bands of the Dacotahs, and by the perfidious kinsmen of his nation, the Outagamies and Saucs. He came into active life, too, as a prominent war leader, at the precise era when the Canadas had fallen into the British power, and by engaging zealously in the defence of the borders of his nation west, he allowed time to mitigate and adjust those feelings and attachments which, so far as public policy was concerned, must be considered to have moulded the Indian mind to a compliance with, and a submission to, the British authority. Wabojeeg was, emphatically, the defender of the Chippewa domain against the efforts of other branches of the Red Race. He did not, therefore, lead his people to fight, as his father, Ma-mongazida, and nearly all the great Indian war captains had, to enable one type of the foreign race to triumph over another, but raised his parties and led them forth to maintain his tribal supremacy.

He may be contemplated, therefore, as having had a more patriotic object for his achievement.

Lake Superior, at the time of our earliest acquaintance with the region, was occupied, as it is at this day, by the Chippewa race. The chief seat of their power appeared to be near the south-western extremity of the lake, at Chagoimegon, where fathers Marquette and Alloez found their way, and established a mission, so early as 1668. Another of their princ.i.p.al, and probably more _ancient_ seats, was at the great rapids on the outlet of that lake, which they named the Sault de Ste. Marie. It was in allusion to their residence here that they called this tribe Saulteur, that is to say people of the leap or rapid.

Indian tradition makes the Chippewas one of the chief, certainly by far the most _numerous and widely spread_, of the Algonquin stock proper. It represents them to have migrated from the east to the west. On reaching the vicinity of Michilimackinac, they separated at a comparatively moderate era into three tribes, calling themselves, respectively, Odjibwas, Odawas, and Podawadumees. What their name was before this era, is not known. It is manifest that the term Odjibwa is not a very ancient one for it does not occur in the earliest authors. They were probably of the Nipercinean or true Algonquin stock, and had taken the route of the Utawas river, from the St. Lawrence valley into lake Huron. The term itself is clearly from Bwa, a voice; and its prefix in Odji, was probably designed to mark a peculiar intonation which the muscles are, as it were, _gathered up_, to denote.

Whatever be the facts of their origin, they had taken the route up the straits of St. Mary into lake Superior, both sides of which, and far beyond, they occupied at the era of the French discovery. It is evident that their course in this direction must have been aggressive. They were advancing towards the west and north-west. The tribe known as Kenistenos, had pa.s.sed through the Lake of the Woods, through the great lake Nipesing, and as far as the heads of the Saskatchewine and the portage of the Missinipi of Hudson's bay. The warlike band of Leech Lake, called Mukundwas, had spread themselves over the entire sources of the Mississippi and extended their hunting excursions west to Red River, where they came into contact with the a.s.sinaboines, or Stone Sioux. The central power, at this era, still remained at Chagoimegon, on Superior, where indeed, the force of early tradition a.s.serts there was maintained something like a frame of both civil and ecclesiastical polity and government.

It is said in the traditions related to me by the Chippewas, that the Outagamies, or Foxes, had preceded them into that particular section of country which extends in a general course from the head of Fox River, of Green Bay, towards the Falls of St. Anthony, reaching in some points well nigh to the borders of lake Superior. They are remembered to have occupied the interior wild rice lakes, which lie at the sources of the Wisconsin, the Ontonagon, the Chippewa, and the St. Croix rivers. They were a.s.sociated with the Saucs, who had ascended the Mississippi some distance above the Falls of St. Anthony, where they lived on friendly terms with the Dacotahs or Sioux. This friendship extended also to the Outagamies, and it was the means of preserving a good understanding between the Dacotahs and Chippewas.

The Fox tribe is closely affiliated with the Chippewas. They call each other brothers. They are of the same general origin and speak the same general language, the chief difference in sound being that the Foxes use the letter l, where the Odjibwas employ an n. The particular cause of their disagreement is not known. They are said by the Chippewas to have been unfaithful and treacherous. Individual quarrels and trespa.s.ses on their hunting grounds led to murders, and in the end to a war, in which the Menomonees and the French united, and they were thus driven from the rice lakes and away from the Fox and upper Wisconsin. To maintain their position they formed an alliance with the Sioux, and fought by their side.

It was in this contest that Wabojeeg first distinguished himself, and vindicated by his bravery and address the former reputation of his family, and laid anew the foundations of his northern chieftaindom.

Having heard allusions made to this person on my first entrance into that region, many years ago, I made particular enquiries, and found living a sister, an old white-headed woman, and a son and daughter, about the age of middle life. From these sources I gleaned the following facts. He was born, as nearly as I could compute the time, about 1747.

By a singular and romantic incident his father, Ma-mongazida, was a half-brother of the father of Wabashaw, a celebrated Sioux chief, who but a few years ago died at his village on the upper Mississippi. The connexion happened in this way.

While the Sioux and Chippewas were living in amity near each other, and frequently met and feasted each other on their hunting grounds and at their villages, a Sioux chief, of distinction, admired and married a Chippewa girl, by whom he had two sons. When the war between these two nations broke out, those persons of the hostile tribes who had married Chippewa wives, and were living in the Chippewa country, withdrew, some taking their wives along and others separating from them. Among the latter was the Sioux chief. He remained a short time after hostilities commenced, but finding his position demanded it, he was compelled, with great reluctance, to leave his wife behind, as she could not, with safety, have accompanied him into the Sioux territories. As the blood of the Sioux flowed in the veins of her two sons, neither was it safe for her to leave them among the Chippewas. They were, however, by mutual agreement, allowed to return with the father. The eldest of these sons became the father of Wabashaw.

The mother thus divorced by the mutual consent of all parties, remained inconsolable for some time. She was still young and handsome, and after a few years, became the wife of a young Chippewa chief of Chagoimegon, of the honoured totem of the ADd.i.c.k or reindeer. Her first child by this second marriage, was Ma Mongazida, the father of Wabojeeg. In this manner, a connexion existed between two families, of separate hostile nations, each of which distinguished itself, for bravery and skill in war and council. It has already been stated that Ma Mongazida, was present, on the side of the French, in the great action in which both Montcalm and Wolf fell, and he continued to exercise the chieftainship till his death, when his second son succeeded him.

It was one of the consequences of the hostility of the Indians to the English rule, that many of the remote tribes were left, for a time, without traders to supply their wants. This was the case, tradition a.s.serts, with Chagoimegon, which, for two years after the taking of old Mackinac, was left without a trader. To remonstrate against this, Ma Mongazida visited Sir William Johnson, the superintendant general of Indian affairs, by whom he was well received, and presented with a broad wampum belt and gorget. This act laid the foundation of a lasting peace between the Chippewas and the English. The belt, it is added, was of blue wampum, with figures of white. And when Wabojeeg came to the chieftainship, he took from it the wampum employed by him to muster his war-parties.

In making traditionary enquiries I have found that the Indian narrators were careful to preserve and note any fact, in the early lives of their distinguished men, which appeared to prefigure their future eminence, or had any thing of the wonderful or premonitory, in its character. The following incident of this sort, was noticed respecting this chief. Ma Mongazida generally went to make his fall hunts on the middle grounds towards the Sioux territory, taking with him all his near relatives, amounting usually to twenty persons, exclusive of children. Early one morning while the young men were preparing for the chase, they were startled by the report of several shots, directed towards the lodge. As they had thought themselves in security, the first emotion was surprise, and they had scarcely time to fly to their arms, when another volley was fired, which wounded one man in the thigh, and killed a dog. Ma Mongazida immediately sallied out with his young men, and p.r.o.nouncing his name aloud in the Sioux language, demanded if Wabasha or his brother, were among the a.s.sailants. The firing instantly ceased--a pause ensued, when a tall figure, in a war dress, with a profusion of feathers upon his head, stepped forward and presented his hand. It was the elder Wabasha, his half brother. The Sioux peaceably followed their leader into the lodge, upon which they had, the moment before, directed their shots. At the instant the Sioux chief entered, it was necessary to stoop a little, in pa.s.sing the door. In the act of stooping, he received a blow from a war-club wielded by a small boy, who had posted himself there for the purpose. It was the young Wabojeeg. Wabasha, pleased with this early indication of courage, took the little lad in his arms, caressed him, and p.r.o.nounced that he would become a brave man, and prove an inveterate enemy of the Sioux.

The border warfare in which the father of the infant warrior was constantly engaged, early initiated him in the arts and ceremonies pertaining to war. With the eager interest and love of novelty of the young, he listened to their war songs and war stories, and longed for the time when he would be old enough to join these parties, and also make himself a name among warriors. While quite a youth he volunteered to go out with a party, and soon gave convincing proofs of his courage.

He also early learned the arts of hunting the deer, the bear, the moose, and all the smaller animals common to the country; and in these pursuits, he took the ordinary lessons of Indian young men, in abstinence, suffering, danger and endurance of fatigue. In this manner his nerves were knit and formed for activity, and his mind stored with those lessons of caution which are the result of local experience in the forest. He possessed a tall and commanding person, with a full black piercing eye, and the usual features of his countrymen. He had a clear and full toned voice, and spoke his native language with grace and fluency. To these attractions, he united an early reputation for bravery and skill in the chase, and at the age of twenty-two, he was already a war leader.

Expeditions of one Indian tribe against another, require the utmost caution, skill, and secrecy. There are a hundred things to give information to such a party, or influence its action, which are unknown to civilized nations. The breaking of a twig, the slightest impression of a foot print, and other like circ.u.mstances, determine a halt, a retreat, or an advance. The most scrupulous attention is also paid to the signs of the heavens, the flight of birds, and above all, to the dreams and predictions of the jossakeed, priest, or prophet, who accompanies them, and who is entrusted with the sacred sack. The theory upon which all these parties are conducted, is secrecy and stratagem: to steal upon the enemy unawares; to lay in ambush, or decoy; to kill and to avoid as much as possible the hazard of being killed. An intimate geographical knowledge of the country, is also required by a successful war leader, and such a man piques himself, not only on knowing every prominent stream, hill, valley, wood, or rock, but the particular productions, animal, and vegetable, of the scene of operations. When it is considered that this species of knowledge, shrewdness and sagacity, is possessed on _both_ sides, and that the nations at war watch each other, as a lynx for its prey, it may be conceived, that many of these border war parties are either light skirmishes, sudden on-rushes, or utter failures. It is seldom that a close, well contested, long continued hard battle is fought. To kill a few men, tear off their scalps in haste, and retreat with these trophies, is a brave and honourable trait with them, and may be boasted of, in their triumphal dances and warlike festivities.

To glean the details of these movements, would be to acquire the modern history of the tribe, which induced me to direct my enquiries to the subject; but the lapse of even forty or fifty years, had shorn tradition of most of these details, and often left the memory of results only. The Chippewas told me, that this chief had led them seven times to successful battle against the Sioux and the Outagamies, and that he had been wounded thrice--once in the thigh, once in the right shoulder, and a third time in the side and breast, being a glancing shot. His war parties consisted either of volunteers who had joined his standard at the war dance, or of auxiliaries, who had accepted his messages of wampum and tobacco, and come forward in a body, to the appointed place of rendezvous. These parties varied greatly in number; his first party consisted of but forty men, his greatest and most renowned, of three hundred, who were mustered from the villages on the sh.o.r.es of the lake, as far east as St. Mary's falls.

It is to the incidents of this last expedition, which had an important influence on the progress of the war, that we may devote a few moments.

The place of rendezvous was _La Pointe_ Chagoimegon, or as it is called in modern days, La Pointe of Lake Superior. The scene of the conflict, which was a long and b.l.o.o.d.y one, was the falls of the St. Croix. The two places are distant about two hundred and fifty miles, by the most direct route. This area embraces the summit land between Lake Superior and the upper Mississippi. The streams flowing each way interlock, which enables the natives to ascend them in their light canoes, and after carrying the latter over the portages, to descend on the opposite side. On this occasion Wabojeeg and his partizan army, ascended the Muskigo, or Mauvais river, to its connecting portage with the Namakagon branch of the St. Croix. On crossing the summit, they embarked in their small and light war canoes on their descent westward. This portion of the route was pa.s.sed with the utmost caution. They were now rapidly approaching the enemy's borders, and every sign was regarded with deep attention.

They were seven days from the time they first reached the waters of the St. Croix, until they found the enemy. They went but a short distance each day, and encamped. On the evening of the seventh day, the scouts discovered a large body of Sioux and Outagamies encamped on the lower side of the portage of the great falls of the St. Croix. The discovery was a surprise on both sides. The advance of the Chippewas had landed at the upper end of the portage, intending to encamp there. The Sioux and their allies had just preceded them, from the lower part of the stream with the same object. The Foxes or Outagamies immediately fired, and a battle ensued. It is a spot indeed, from which a retreat either way is impracticable, in the face of an enemy. It is a mere neck of rugged rock. The river forces a pa.s.sage through this dark and solid barrier. It is equally rapid and dangerous for canoes above and below. It cannot be crossed direct. After the firing began Wabojeeg landed and brought up his men. He directed a part of them to extend themselves in the wood around the small neck, or peninsula, of the portage, whence alone escape was possible. Both parties fought with bravery; the Foxes with desperation. But they were outnumbered, overpowered, and defeated. Some attempted to descend the rapids, and were lost. A few only escaped. But the Chippewas paid dearly for their victory. Wabojeeg was slightly wounded in the breast: his brother was killed. Many brave warriors fell.

It was a most sanguinary scene. The tradition of this battle is one of the most prominent and wide spread of the events of their modern history. I have conversed with more than one chief, who dated his first military honours in youth, to this scene. It put an end to their feud with the Foxes, who retired from the intermediate rice lakes, and fled down the Wisconsin. It raised the name of the Chippewa leader, to the acme of his renown among his people: but Wabojeeg, as humane as he was brave, grieved over the loss of his people who had fallen in the action.

This feeling was expressed touchingly and characteristically, in a war song, which he uttered after this victory which has been preserved by the late Mr. Johnston of St. Mary's, in the following stanzas.

On that day when our heroes lay low--lay low, On that day when our heroes lay low, I fought by their side, and thought ere I died, Just vengeance to take on the foe, Just vengeance to take on the foe.

On that day, when our chieftains lay dead--lay dead, On that day when our chieftains lay dead, I fought hand to hand, at the head of my band, And here, on my breast, have I bled, And here, on my breast, have I bled.

Our chiefs shall return no more--no more, Our chiefs shall return no more, Nor their brothers of war, who can show scar for scar, Like women their fates shall deplore--deplore, Like women their fate shall deplore.

Five winters in hunting we'll spend--we'll spend, Five winters in hunting we'll spend, Till our youth, grown to men, we'll to war lead again, And our days, like our fathers, we'll end, And our days, like our fathers, we'll end.

It is the custom of these tribes to go to war in the spring and summer, which are, not only comparatively seasons of leisure with them, but it is at these seasons that they are concealed and protected by the foliage of the forest, and can approach the enemy unseen. At these annual returns of warmth and vegetation, they also engage in festivities and dances, during which the events and exploits of past years are sang and recited; and while they derive fresh courage and stimulus to renewed exertions, the young, who are listeners, learn to emulate their fathers, and take their earliest lessons in the art of war. Nothing is done in the summer months in the way of hunting. The small furred animals are changing their pelt, which is out of season. The doe retires with her fawns, from the plains and open grounds, into thick woods. It is the general season of reproduction, and the red man for a time, intermits his war on the animal creation, to resume it against man.

As the autumn approaches, he prepares for his fall hunts, by retiring from the outskirts of the settlements, and from the open lakes, sh.o.r.es, and streams, which have been the scenes of his summer festivities; and proceeds, after a short preparatory hunt, to his wintering grounds. This round of hunting, and of festivity and war, fills up the year; all the tribes conform in these general customs. There are no war parties raised in the winter. This season is exclusively devoted to securing the means of their subsistence and clothing, by seeking the valuable skins, which are to purchase their clothing and their ammunition, traps and arms.

The hunting grounds of the chief, whose life we are considering, extended along the southern sh.o.r.es of Lake Superior from the Montreal River, to the inlet of the Misacoda, or Burntwood River of Fond du Lac.

If he ascended the one, he usually made the wide circuit indicated, and came out at the other. He often penetrated by a central route up the Maskigo. This is a region still abounding, but less so than formerly, in the bear, moose, beaver, otter, martin, and muskrat. Among the smaller animals are also to be noticed the mink, lynx, hare, porcupine, and partridge, and towards its southern and western limits, the Virginia deer. In this ample area, the La Pointe, or Chagoimegon Indians hunted.