Verrizani, is said to have entered the bay of New York, 1524.

Cartier discovered the St. Lawrence, 1534.

Jamestown, in Virginia, is founded, 1608.

Acknowledged date of the settlement of Canada, 1608.

Hudson discovers the river bearing his name, 1609.

The Dutch build a fort near Albany, 1614.

The Pilgrims land at Plymouth Dec. 22, 1620.

New Amsterdam taken from the Dutch by the Duke of York and Albany and named New York 1664.

La Salle discovers the Illinois in upper Louisiana 1678.

discovers Lower Louisiana, and is killed 1685.

THE ERA OF THE ARRIVAL OF THE FRENCH IN THE UPPER LAKES.

KE-WA-KONS, a chief of the straits of St. Mary's, told me, during an interview, in 1827, that but seven generations of red men had pa.s.sed away, since the French first appeared on those straits. If we take the date of Cartier's first visit to the St. Lawrence, as the era of their acquaintance with this nation, A. D. 1534, we should have 56 years as the period of an Indian generation. Should we take, instead of this, the time of La Salle's first arrival on the upper lakes, 1778, there would, on the contrary, be but a fraction over 22 years for a generation. But neither of these periods, can be truly said to coincide with the probable era of the chief's historical reminiscences. The first is too early, the last too late. An average of the two, which is required to apply the observation properly, gives 38 years as the Indian generation.

This nearly a.s.similates it to the results among Europeans, leaving 8 years excess. Further data would probably reduce this; but it is a department in which we have so little material, that we must leave it till these be acc.u.mulated. It may be supposed that the period of Indian longevity, before the introduction of ardent spirits, was equal, perhaps, a little superior, to that of the European; but it did not exceed it, we think, by 8 years.

Ke-wa-kons, whom I knew very well, was a man of shrewd sense, and respectable powers of observation. He stated, at the same interview, that his tribe, who were of the Odjibwa type of the Algonquins, laid aside their Akeeks, or clay cooking-vessels, at _that time_, and adopted in lieu of them, the light bra.s.s kettle, which was more portable and permanent. And from that time, their skill in pottery declined, until, in our day, it is entirely lost. It is curious to reflect, that within the brief period of 150 years, a living branch of coa.r.s.e manufacture among them, has thus been transferred into an object of antiquarian research. This fact, should make historians cautious in a.s.signing very remote periods of antiquity to the monumental evidences of by-gone generations.

It is by such considerations that we get a glimpse of some of the general principles which attended the early periods of discovery and settlement, in all parts of the continent. Adventurers came to find gold, or furs, to ama.s.s wealth, get power, or to perform mere exploits.

n.o.body cared much for the native race, beyond the fact of their being the medium to lead to these specified objects. There were none, to record accurately, their arts, and other peculiarities, which now excite intense interest. They died away very fast, whole tribes becoming extinct within a generation or two. The European fabrics, then introduced, were so much superior to their own, that they, at once, discontinued such rude arts as they practised, at least in our northern lat.i.tudes. New adventurers followed in the track of Columbus, Amerigo, Cabot, and their compeers and followers, who, in the lapse of time, picked up, from the soil, pieces of coa.r.s.e pottery, pestles and such like things, and holding them up, said,--"See these!--here are evidences of very great skill, and very high antiquity."

It is not the intention by any means, to a.s.sert, that there were not antiquities of a far higher era, and n.o.bler caste, but merely to impress upon inquirers, the necessity of discriminating the different eras in the chronology of our antiquities. All Indian pottery, north of the capes of Florida and the Gulf of Mexico, is of, or preceding the era of the discovery; but there is found in graves, a species of pottery, and vitrified ware, which was introduced, in the early stages of traffic, by Europeans. Of this transition era between the dying away of the Indian arts, and the introduction of the European, are the rude pastes, enamel and gla.s.s beads, and short clay pipes of coa.r.s.e texture, found in Indian cemeteries, but not in the tumuli. In place of these, our ancient Indians used wrought and unwrought sea sh.e.l.ls of various species, and pipes carved out of seat.i.tes and other soft materials.

Mr. Anderson remarks in his biography of Catharine Brown, that "the Cherokees are said to possess a language, which is more precise and powerful than any into which learning has poured richness of thought, or genius breathed the enchantments of fancy and eloquence."

David Brown, in one of his letters, in the same volume, terms his people the Tsallakee, of which we must therefore take "Cherokee," to be a corruption. It is seen by the Cherokee alphabet, that the sound of _r_ does not occur in that language.

FAITH.

When Chusco was converted to Christianity at the mission of Michilinackinac, he had planted a field of potatoes on one of the neighbouring islands in lake Huron. In the fall he went over in his canoe, with his aged wife, to dig them--a labour which the old woman set unceremoniously about, as soon as they got into the field. "Stop!" cried the little old man, who had a small tenor voice and was bent nearly double by age,--"dare you begin to dig, till we have thanked the Lord for their growth." They then both knelt down in the field, while he lifted up his voice, in his native language, in thanks.

SHINGABA-WOSSINS, OR IMAGE STONES.

The native tribes who occupy the borders of the great lakes, are very ingenious in converting to the uses of superst.i.tion, such ma.s.ses of loose rock, or boulder stones, as have been fretted by the action of water into shapes resembling the trunks of human bodies, or other organic forms.

There appears, at all times, to have been a ready disposition to turn such ma.s.ses of rude natural sculpture, so to call them, to an idolatrous use; as well as a most ingenious tact, in aiding the effect of the natural resemblance, by dots or dabs of paint, to denote eyes, and other features, or by rings of red ochre, around their circ.u.mference, by way of ornament.

In the following figures, 1, 2, 3, 4, 5, some of these ma.s.ses are represented.

[Ill.u.s.tration]

Number 3. was brought to the office of the Indian Agent at Michilimackinac in 1839, and placed among objects of a.n.a.lagous interest to visitors. It consisted of a portion of a vein or ma.s.s of gneiss or granite, from which both mica and feldspar were nearly absent, existing only in trace, while the quartzy portion predominated, and had, by its superior hardness, resisted the elemental action. The mode of the formation of such ma.s.ses is very well known to geologists, resulting, in almost every case, from the unequal degree of hardness of various parts of a ma.s.s, submitted to an equal force of attrition, such as is ordinarily given by the upheaving and rolling force of waves on a lake, or ocean beach. To the natives, who are not p.r.o.ne to reason from cause to effect, such productions appear wonderful. All that is past comprehension, or wonderful, is attributed by them to the supernatural agency of spirits. The hunter or warrior, who is travelling along the coast, and finds one of these self-sculptured stones, is not sure that it is not a direct interposition of his G.o.d, or guardian Manito, in his favour. He is habitually a believer in the most subtle forms of mysterious power, which he acknowledges to be often delegated to the native priests, or necromancers. He is not staggered by the most extraordinary stretch of fancy, in the theory of the change or transformation of animate into inanimate objects, and vice versa. All things, "in heaven and earth," he believes to be subject to this subtle power of metamorphosis. But, whatever be the precise operating cause of the respect he pays to the imitative rolled stones, which he calls Shingaba-wossins, and also by the general phrase of Muz-in-in-a-wun, or images, he is not at liberty to pa.s.s them without hazarding something, in his opinion, of his chance of success in life, or the fortune of the enterprize in hand.

If the image be small, it is generally taken with him and secreted in the neighborhood of his lodge. If large and too heavy for this purpose, it is set up on the sh.o.r.e, generally in some obscure nook, where an offering of tobacco, or something else of less value, may be made _to_ it, or rather _through_ it, to the spirit.

In 1820 one of these stones (No. 2.) was met by an expedition of the government sent north, that year, for the purpose of interior discovery and observation, at the inner Thunder Bay island, in Lake Huron. It was a ma.s.sy stone, rounded, with a comparatively broad base and entablature but not otherwise remarkable. It was set up, under a tree on the island, which was small, with the wide and clear expanse of the lake in plain view. The island was one of those which were regarded as desert, and was probably but seldom stopped at. It was, indeed, little more than a few acres of boulders and pebbles, acc.u.mulated on a limestone reef, and bearing a few stunted trees and shrubs. The water of the lake must, in high storms, have thrown its spray over this imaged stone. It was, in fine, one of those private places which an Indian might be supposed to have selected for his secret worship.

In No. 3. is figured an object of this kind, which was found in 1832, in the final ascent to the source of the Mississippi, on the right cape, in ascending this stream into lac Traverse--at the distance of about 1000 miles above the falls of St. Anthony. I landed at the point to see it, having heard, from my interpreter, that such an object was set up and dedicated to some unknown Manito there. It was a pleasant level point of land shaded with trees, and bearing luxuriant gra.s.s and wild shrubbery and flowers. In the middle of this natural parterre the stone was placed, and was overtopped by this growth, and thus concealed by it. A ring of red paint encircled it, at the first narrowed point of its circ.u.mference, to give it the resemblance of a human neck; and there were some rude dabs to denote other features. The Indian is not precise in the matter of proportion, either in his drawing, or in his attempts at statuary. He seizes upon some minute and characteristic trait, which is at once sufficient to denote the _species_, and he is easily satisfied about the rest. Thus a simple cross, with a strait line from shoulder to shoulder, and a dot, or circle above, to serve for a head, is the symbol of the human frame; and without any adjunct of feet, or hands, it could not have been mistaken for any thing else--certainly for any other object in the animal creation.

MNEMONIC SYMBOLS OF THE NORTH AMERICAN INDIANS.

CHAPTER I.

PRELIMINARY REMARKS.--SYMBOLICAL REPRESENTATIONS AND HIEROGLYPHICS, ONE OF THE EARLIEST OBSERVED TRAITS IN THE CUSTOMS AND ARTS OF THE AMERICAN ABORIGINES; BUT THIS ART NOT SUSPECTED TO HAVE A SYSTEMATIC FORM AMONG THE RUDE HUNTER TRIBES OF NORTH AMERICA, UNTIL THE YEAR 1820, WHEN IT WAS DISCOVERED ON THE SOURCE OF THE MISSISSIPPI. THIS INSTANCE GIVEN, WITH A DRAWING; THE HINT PURSUED.

The practice of the North American tribes, of drawing figures and pictures on skins, trees, and various other substances, has been noticed by travellers and writers from the earliest times. Among the more northerly tribes, these figures are often observed on that common subst.i.tute for the ancient papyrus, among these nations, the bark of the _betula papyracea_, or white birch: a substance possessing a smooth surface, easily impressed, very flexible, and capable of being preserved in rolls. Often these devices are cut, or drawn in colours on the trunks of trees, more rarely on rocks or boulders. According to Colden and Lafitou records of this rude character were formerly to be seen on the blazed surface of trees, along some of the ancient paths and portages leading from the sources of the Atlantic rivers into the interior, or in the valley of the St. Lawrence; but these, after satisfying a transient curiosity, have long since yielded to the general fate of these simple and unenduring monuments. Pictures and symbols of this kind are now to be found only on the unreclaimed borders of the great area west of the Alleghanies and the Lakes, in the wide prairies of the west, or along the Missouri and the upper Mississippi. It is known that such devices were in use, to some extent, at the era of the discovery, among most of the tribes, situated between the lat.i.tudes of the capes of Florida, and Hudson's Bay, although they have been considered as more particularly characteristic of the tribes of the Algonquin type. In a few instances, these pictorial inscriptions have been found to be painted or stained on the faces of rocks, or on loose boulders, and still more rarely, devices were scratched or pecked into the surface, as is found to be the case still at Dighton and Venango. Those who are intent on observations of this kind, will find figures and rude hieroglyphics invariably at the present time, on the grave posts which mark the places of Indian sepulchre at the west and north. The nations who rove over the western prairies, inscribe them on the skins of the buffalo. North of lat.i.tude 42, the bark of the birch, which furnishes at once the material of canoes, tents, boxes, water-dippers, and paper, const.i.tutes the common medium of their exhibition. Tablets of hard wood are confined to such devices as are employed by their priests and prophets, and medicine-men; and these characters uniformly a.s.sume a more mystical or sacred import.

But the recent discovery, on one of the tributaries of the Susquehanna, of an Indian map, drawn on stone, with intermixed devices, a copy of which appears in the 1st volume of the collections of the Historical Committee of the American Philosophical Society, proves that stone was also employed in that branch of inscription. This discovery was on the area occupied by the Lenapees.

Colden, in his history of the Five Nations,[23] informs us that when, in 1696, the Count de Frontenac marched a well appointed army into the Iroquois country, with artillery and all other means of regular military offence, he found, on the banks of the Onondaga, now called Oswego river, a tree, on the trunk of which the Indians had depicted the French army, and deposited two bundles of cut rushes at its foot, consisting of 1434 pieces--an act of defiance on their part, which was intended to inform their invaders, that they would have to encounter this number of warriors. In speaking in another pa.s.sage of the general traits of the Five Nations, he mentions the general custom prevalent among the Mohawks going to war, of painting, with red paint, on the trunk of a tree, such symbols, as might serve to denote the object of their expedition. Among the devices was a canoe pointed towards the enemies' country. On their return, it was their practice to visit the same tree, or precinct, and denote the result: the canoe being, in this case, drawn with its bows in the opposite direction. Lafitou, in his account of the nations of Canada, makes observations on this subject to which we shall more particularly refer hereafter, which denote the general prevalence of the custom in that quarter. Other writers, dating as far back as Smith and de Bre, bear a pa.s.sing testimony to the existence of this trait among the northern tribes. Few have however done more than notice it, and none are known to have furnished any amount of connected details.

A single element in the system attracted early notice. I allude to the inst.i.tution of the Totem, which has been well known among the Algonquin tribes from the settlement of Canada. By this device, the early missionaries observed, that the natives marked their division of a tribe into clans, and of a clan into families, and the distinction was thus very clearly preserved. Affinities were denoted and kept up, long after tradition had failed in its testimony. This distinction, which is marked with much of the certainty of heraldic bearings in the feudal system, was seen to mark the arms, the lodge, and the trophies of the chief and warrior. It was likewise employed to give ident.i.ty to the _clan_ of which he was a member, on his ad-je-da-teg or grave-post. This record went but little farther; a few strokes or geometric devices were drawn on these simple monuments, to denote the number of men he had slain in battle.

It has not been suspected in any notices to which I have had access, that there was a pictorial alphabet, or a series of h.o.m.ophonous figures, in which, by the juxtaposition of symbols representing acts, as well as objects of action, and by the introduction of simple adjunct signs, a series of disjunctive, yet generally connected ideas, were denoted; or that the most prominent incidents of life and death could be recorded so as to be transmitted from one generation to another, as long at least as the monument and the people endured. Above all, it was not antic.i.p.ated that there should have been found, as will be observed in the subsequent details, a system of symbolic notation for the songs and incantations of the Indian metas and priests, making an appeal to the memory for the preservation of language.

Persons familiar with the state of the western tribes of this continent, particularly in the higher northern lat.i.tudes, have long been aware that the songs of the Indian priesthood, and wabenoes, were sung from a kind of pictorial notation, made on bark. It is a fact which has often come to the observation of military officers performing duties on those frontiers, and of persons exercising occasional duties in civil life, who have pa.s.sed through their territories. But there is no cla.s.s of persons to whom the fact of such notations being made, is so well known, as the cla.s.s of Indian traders and interpreters who visit or reside a part of the season at the Indian villages. I have never conversed with any of this latter cla.s.s of persons to whom the fact of such inscriptions, made in various ways, was not so familiar as in their view to excite no surprise or even demand remark.

My attention was first called to the subject in 1820. In the summer of that year I was on an exploring journey through the lake country. At the mouth of the small river Huron, on the banks of Lake Superior, there was an Indian grave fenced around with saplings, and protected with much care. At its head stood a post, or tabular stick, upon which was drawn the figure of the animal which was the symbol of the clan to which the deceased chief belonged. Strokes of red paint were added to denote, either the number of war parties in which he had been engaged, or the number of scalps which he had actually taken from the enemy. The interpreter who accompanied us, and who was himself tinctured with Indian blood, gave the latter, as the true import of these marks.

On quitting the river St. Louis, which flows into the head of the lake at the Fond du Lac, to cross the summit dividing its waters from those of the Mississippi, the way led through heavy and dense woods and swamps and the weather proved dark and rainy, so that, for a couple of days together, we had scarcely a glimpse of the sun.

The party consisted of sixteen persons, with two Indian guides; but the latter, with all their adroitness in threading the maze, were completely at fault for nearly an entire day. At night we lay down on ground elevated but a few inches above the level of the swamp. The next morning as we prepared to leave the camp, a small sheet of birch bark containing devices was observed elevated on the top of a sapling, some 8 or 10 feet high. One end of this pole was thrust firmly into the ground leaning in the direction we were to go. On going up to this object, it was found, with the aid of the interpreter, to be a symbolic record of the circ.u.mstances of our crossing this summit, and of the night's encampment at this spot. Each person was appropriately depicted, distinguishing the soldiers from the officer in command, and the latter from the scavans of the party. The Indians themselves were depicted without hats, this being, as we noticed, the general symbol for a white man or European.

The entire record, of which a figure is annexed, accurately symbolized the circ.u.mstances, and they were so clearly drawn, according to their conventional rules, that the intelligence would be communicated thereby to any of their people who might chance to travel or wander this way.