Books: History of the Ottawa and Chippewa Indians of Michigan
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Andrew J. Blackbird >> History of the Ottawa and Chippewa Indians of Michigan
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After the magicians had finished their incantations, one of them, whom
they thought greatest of all, went down to the beach to the place where
the child had been missing. The water was very deep there along the
beach quite close to the shore. He plunged in the lake and was gone
under water for a long time. At last he came up and reported that he
had discovered a doorway under deep water for a passage which seemed to
lead toward the top of the hill. He believed through this passage the
child was conveyed to the top of the hill by some evil monster, and all
the rest of the magicians agreed with this opinion. Therefore, they
returned to their village to hold another council and they concluded to
dig down wherever the magicians would direct and try to find the
passage. They found the passage after making a very deep hole which to
this day is said to be yet visible at Ke-tchi-ne-bissing. While they
were digging, two supernatural monsters ran out of the place; and at
last at the top of the hill they found a cavern where the dead form of
the child was discovered.
CHAPTER XI.
The Ottawas Moving Again Towards the Setting Sun--Coming to Manitoulin,
or Ottawa Island--The Names of Their Leaders--The Wenebago Warriors
Coming to Ottawa Island in a Hostile Manner, Headed by O-saw-wah-ne-me-
kee, "The Yellow Thunder"--Death of Kaw-be-naw, one of the Greatest
Prophets and Warriors of the Ottawas--Massacre in the Country of Waw-
gaw-na-ke-zhe, or Arbor Croche, Emmet County, Michigan.
Soon after the loss of the child, the Ottawas abandoned the country and
again moved toward the setting sun until they came to Lake Huron. Here
they discovered a great island which is now called Manitoulin, but
formerly, the Ottawa Island. Here the Ottawas remained for many more
centuries. Here too, was born one of the greatest warriors and prophets
that the Ottawas ever had, whose name was Kaw-be-naw. This word is
accented on the last syllable,--its definition is--"He would be brought
out." There are many curious and interesting adventures related of this
great warrior and prophet, a record of which would require a large
book. But I will here give one of the last acts of his life. It is
related that he became tired of living and killing so many people. He
desired to die; but he could not. It is also related that the We-ne-be-
go tribe of Indians had also one man who was almost equal in power to
Kaw-be-naw whose name was "O-saw-wa-ne-me-kee"--the "Yellow Thunder."
Having heard the fame of Kaw-be-naw, he was very anxious to meet him on
the warpath, that he might have an opportunity to contend with him in
battle. And consequently he formed a most enormous expedition to the
Island with his numerous warriors expressly to meet Kaw-be-naw. But
Kaw-be-naw knowing everything that was going on in the Wenebago
country, told his people to prepare for a great war, for numerous
Wenebagoes were coming to the Island headed with O-saw-wah-ne-me-kee in
a very hostile manner.
At last O-saw-wah-ne-me-kee landed with his warriors on the Island, and
marched towards the largest village of the Ottawas, which was situated
in the interior of the Island where there was a lake. So Kaw-be-naw
starts with his wife, pretending that he was going after cedar bark,
but his real object was to meet the Wenebagoes on their march toward
the village. When he saw the Wenebagoes coming, he told his wife to run
home quickly and tell nobody what she had seen, and he alone went to
meet them. When they saw him he did not try to get away, so they easily
captured him. Of course the Wenebagoes knew not that he was the very
man they were seeking. They asked him many questions as to the
condition of the Ottawas, how many there were in the village, and
whether Kaw-be-naw was at home or not. He told them the Ottawas were in
good condition to fight, but Kaw-be-naw was not at home just then, but
would probably be home by to-morrow or day after, as he was gone only
to get cedar bark somewhere. The Wenebagoes made a deep pit in the
ground and after tieing Kaw-be-naw they threw him in the pit and
covered him with heavy stones and dirt and then marched on.
When they came in view of the village they halted. They concluded that
they would not make the attack until morning. Kaw-be-naw, after lying
awhile in the pit, magically released himself and went home, and told
his people that the Wenebagoes were very close at hand; and by to-
morrow there would be a great battle, so every man must be well
prepared. The village was in terrible anxiety that night, the women and
children were all gathered in one place and the warriors in another,
and the village was well guarded. Early in the morning the war cry was
heard, and every warrior went forward to meet the Wenebagoes, but Kaw-
be-naw remained in his lodge while his warriors were fighting. The old
O-saw-wah-ne-me-kee was nearly naked and frightfully painted from head
to foot, so that he looked more like a demon than a human being. Of
course he did not know who might be Kaw-be-naw among the Ottawas,
therefore he sang out, saying, "Where is your great Kaw-be-naw? I
should like to meet him in this battle." So one of the warriors
replied, "Don't you know that you have buried our great Kaw-be-naw in
the pit yesterday?" "Thanks to the Great Spirit for delivering the
Ottawas into my hands," said old O-saw-wah-ne-me-kee triumphantly. Just
then, Kaw-be-naw came out of his lodge in full uniform of black bear
skins, with his ponderous war club in his hand, and mocked his
antagonist by saying, "Thanks to the Great Spirit, here I am; and now
meet me all you want." Kaw-be-naw looked so grand and noble, and was
such an extraordinary personage that O-saw-wah-ne-me-kee did not know
what to do with himself, whether to yield or to fight. But remembering
his previous threats, he made out to face him. However Kaw-be-naw did
not take long to dispose of him; O-saw-wah-ne-me-kee was soon slain.
When the Wenebagoes saw that their great warrior was no more, they
immediately raised a flag of truce, and requested that they might
acknowledge themselves as conquered and depart in peace.
During the affray with O-saw-wah-ne-me-kee, Kaw-be-naw received a
little scratch on his nose which drew a few drops of his blood, and
therefore when he saw a flag of truce he disarmed himself and went to
the Wenebagoes, saying, "O, you have killed me." The Wenebagoes said,
"How and where?" "Don't you see the blood on my nose?" "Pshaw, that is
only a scratch," said the Wenebagoes. "Well, that very thing will cause
me to die." The Wenebagoes tried to send him away, but he would not
leave them. At last they took him prisoner. They tied him with small
strong cord which every warrior generally carries in case of capture.
As they journeyed towards their home one fine day, they began to
council about him, saying, "This man will never die. When we get him
into our country, he will make a terrible slaughter among our women and
children. We better dispose of him before we reach home." So they
concluded to sink him into deep water. Therefore they tied a big stone
about his neck and put him overboard. They went on rejoicing and
traveled all day in their canoes, thinking that they had disposed of
the greatest man in the world and were very much elated at the idea;
forgetting how he had once escaped after being buried in a deep pit.
When evening came, they encamped for the night. While they were
preparing their food, they saw a man coming along on the beach toward
them who appeared to them like Kaw-be-naw. The Wenebagoes were in
terrible consternation. Soon he came up to them, and behold it was he.
Then the Wenebagoes were in great terror. But as he came up to them he
spoke very pleasently, saying, "Ho, what a pleasant journey we have had
to-day. Well, children, have you any meat? I am getting quite hungry
after traveling all day." Of course they had to treat him as well as
they could, and Kaw-be-naw came into the midst of them. That night the
Wenebagoes lay awake all night, and they thought every moment they
would be slaughtered by Kaw-be-naw in revenge for trying to drown him.
In the morning after breakfast as they were preparing to go Kaw-be-naw
spoke to them saying, "Children, if you want to kill me, I will tell
you how. You must take all the flesh from off my body by cutting it
piece by piece with your knives, and leave no flesh upon my bones; for
this is the only way that I can be killed." The Wenebagoes were
terribly frightened as they thought that so soon as any one would touch
him he would kill every Wenebago. So they held a council to determine
what they should do. But the majority were in favor of performing this
dreadful act, as Kaw-be-naw ordered, for he desired to die. When they
came back, Kaw-be-naw persisted that they should begin, and assured
them that he would never resist. At last, one of the bravest Wenebagoes
went up to him and cut a piece of his flesh. Kaw-be-naw never stirred
but simply smiled and said, "That is the way you must do. What are you
afraid of? Come all ye who have sharp knives." Pretty soon they were
all around him taking his flesh piece after piece. When it was all done
he said, "It is finished; now I shall surely die. But as recompense for
my flesh and life a great battle will be made against you by my
successor, and as many of your best young men shall fall in this battle
as pieces have been cut from my flesh." At the end of this sentence, he
fell backwards and died. Thus ended the career of the great Kaw-be-naw,
the Ottawa warrior and prophet.
"Shaw-ko-we-sy" was the successor of Kaw-be-naw and was almost equal in
power to his predecessor. It is related that in the following year, he
went to the Wenebago country with his numerous warriors and killed many
Wenebagoes, as many as Kaw-be-naw predicted, and returned late in the
fall to their Island with many of the Wenebagoes' scalps. While they
were having jubilees, festivities, and war dances over these scalps of
the Wenebagoes, in the dead of winter, the tribe of Michilimacki-
nawgoes, the remnant race of Indians who resided at the Island now
called Mackinac, whose fate has been given in a previous chapter, were
destroyed. This is the time, according to the Ottawa traditions, that
the Iroquois of New York came upon this race of people and almost
entirely annihilated them, and the Ottawas and Chippewas called this
Island Michilimackinong in order to perpetuate the name of these
unfortunate Indians.
There were also a small tribe of Indians, beside the Chippewas, that
resided on the north side of the strait whose principal village, was
situated at the place now called St. Ignace, but the Ottawas and
Chippewas call this place to this day "Naw-do-we-que-yah-mi-shen-ing,"
which is a compound name from "Naw-do-we," the name of the tribe who
resided there, and "Na-yah-me-shen," point of land in water. And
afterwards part of the Ottawas came over from their Island and resided
with them, during the days of old Saw-ge-maw, who was one of the great
warriors and leaders of the Ottawas. But afterwards Saw-ge-maw
quarreled with them and broke up the confederacy and drove them off.
Here, too, at about this time, part of the Ottawas left the country in
anger because they were cheated out of one of the great feasts they
were having on some particular occasion. Those went far west and joined
the Sho-sho-nee tribe of Indians, whose country lies on the side of the
Rocky Mountains, and consequently the Ottawa language is quite
extensively spoken among that tribe of Indians to this day.
The south side of the straits, which now constitutes Emmet, Cheboygan
and Charlevoix counties, our tradition says, was exceedingly thickly
populated by another race of Indians, whom the Ottawas called Mush-co-
desh, which means, "the Prairie tribe." They were so called on account
of being great cultivators of the soil, and making the woodland into
prairie as they abandoned their old worn out gardens which formed
grassy plains. It is related, this tribe was quite peaceable, and were
never known to go on a warpath. The Ottawas of Manitoulin had joined
hands with them as their confederates. They called each other
"brothers." But on one of the western war trips of the great Saw-ge-
maw, who existed about the time America was first discovered by white
men, he met with great disaster, as many of his warriors were killed;
so on returning homeward with his remaining survivors, they crossed
Little Traverse Bay in a canoe and approached the shores of Arbor
Croche at the place now called Seven Mile Point, where there was a
large village of Mush-co-desh. Saw-ge-maw said to his few warriors,
"Let us take our sad news to our relations the Mush-co-desh." So as
they approached the shore they began to make an unearthly wailing
noise, according to the custom of the Ottawas, which was called the
death song of the warriors. When the Mush-co-desh heard them they said
to one another, "Hark, the Ottawas are crying. They have been marauding
among some tribes in the west; but this time they have been worsted--
good enough for them. See, they are coming ashore. Let us not permit
them to land." So instead of preparing to join in their mourning, as
would have been proper, they rashly determined to express their
disapproval of the marauding expeditions and their contempt for those
who engaged in them. Before Saw-ge-maw had fairly touched the beach,
parties of Mush-co-desh ran down to the shore with balls of ashes
wrapped up in forest leaves and with these they pelted Saw-ge-maw and
his party as they came ashore. This treatment dreadfully provoked Saw-
ge-maw, and the insult was such as could only be wiped out with blood.
He told his warriors to pull homeward as quickly as possible. "We will
come back here in a few days; we will not have to go so far again to
look for our enemies." Arriving at Manitoulin Island, he immediately
prepared for a great war. After they were completely equipped, they
came back to the southern peninsula of Michigan, stealthily and
carefully landing at the most uninhabited part of the shore. They then
marched to one of the largest villages of Mush-co-desh, which was
situated between Cross Village and Little Traverse, in a beautiful
valley in the northern part of the township now called Friendship.
Arriving late in the afternoon within view of the village, the Ottawas
hid in ambush. One of the old women of the Mush-co-desh was going
through the bushes looking for young basswood bark from which to
manufacture twine or cord. She came right where the Ottawas were lying
in ambush. She was terribly surprised, but the Ottawas persuaded her
not to reveal their presence by telling her they would give her a young
man as her husband, pointing to one of the best looking young warriors
there. They told her, early in the morning they were going to fall upon
the village and kill every one of the Mush-co-desh, but when she heard
the war-whoop she must run to them and she should not be killed but be
protected. The foolish woman believed and kept the secret. Early in the
morning the war cry was heard, and she ran to the Ottawas to be
protected, but she was the first one to be slain. It was indeed a
terrible calamity for the Mush-co-desh. At the begining of the noise of
massacre, the chief of the Mush-co-desh ran forward and screamed loud
as he could, saying, "O! My father, Saw-ge-maw, what is the cause of
your coming upon us so suddenly with death, as we have never wronged
your race?" "Have you already forgotten" said Saw-ge-maw triumphantly,
"that you have greatly insulted me on your borders? You have pelted me
with ashes when I was lamenting over the loss of my braves." When the
Mush-co-desh saw they could not prevail on Saw-ge-maw, nor could
withstand an adversary so formidable and such well prepared warriors,
they endeavored to flee, but they were overtaken and slaughtered. Only
the swift-footed young men escaped, taking the sad message to other
villages of Mush-co-desh, and as fast as the news reached them they
fled with their women and children toward the south along the shore of
Lake Michigan, and continued to fly, although they were not pursued by
the Ottawas, till they reached the St. Joseph River, and there they
stopped, and formed a union village, and began to cultivate the soil
again.
The tradition says this was the greatest slaughter or massacre the
Ottawas ever committed. The inhabitants of this village were probably
from forty to fifty thousand. There were many other villages of Mush-
co-desh of minor importance everywhere scattered through the northern
part of the southern peninsula of Michigan. Where this doomed village
was situated is yet to this day distinctly visible, as there are some
little openings and trails not overgrown by the forest.
Soon after this the Ottawas abandoned their island and came over and
took possession of the country of the Mush-co-desh. Most of them
settled at the place now called Magulpin's Point, where the present
lighthouse is situated, near old Mackinac. At the time the French
settled in Montreal, Au-tche-a, one of the Ottawa prophets, told his
people there were some strange persons living in this continent, who
were far superior to any other inhabitants upon the earth. So Au-tche-a
determined to search for these wonderful people and he persuaded five
of his neighbors to accompany him in his undertaking. They started out,
but they went a very roundabout way, and it was a long time before they
came to the Ottawa river; then floating down they came out on the St.
Lawrence. They were gone for more than a year. When they came where the
white men were, they first saw a vessel or ship anchored in the middle
of the St. Lawrence, which they thought was a monster waiting to devour
them as they came along. But as they neared it they saw some people on
the back of the monster. So Au-tche-a and his party were taken on
board, and his little frail canoe was hoisted into the ship. They found
some Stockbridge Indians there also, who spoke a dialect of their
language. After exchanging all they had, and learning how to handle
firearms, they started back again to the straits of Mackinac. The
tradition says, they arrived at their village on an exceedingly calm
day, and the water was in perfect stillness in the straits. The Indians
saw the canoe coming towards the shore of the village, when suddenly a
puff of smoke was seen and a terrific clash of sound followed
immediately. All the inhabitants were panic stricken, and thought it
was something supernatural approaching the shore. But again and again
they witnessed the same thing, as it came nearer and nearer. At last
they recognized the great prophet Au-tche-a and his party coming back
from his long trip, having found his "Manitou" that he was looking
after. The reader may imagine how it was, when Au-tche-a landed and
exhibited his strange articles--his gun with its belongings, his axes,
his knives, his new mode of making fire, his cooking utensils, his
clothing and his blankets. It was no small curiosity to the aborigines.
The Ottawas gradually extended their settlements towards the south,
along the shore of Lake Michigan. The word Michigan is an Indian name,
which we pronounce Mi-chi-gum, and simply means "monstrous lake." My
own ancestors, the Undergrounds, settled at Detroit, and they
considered this was the extent of their possessions. But the greatest
part of the Ottawas settled at Arbor Croche, which I have already
related as being a continuous village some fifteen miles long. But in
the forest of this country were not many deer, and consequently when
the winter approached most of the Indians went south to hunt, returning
again in the spring loaded with dry meat.
The Mush-co-desh were not long in safety in the southern part of the
state. Intercourse had been opened between the French and the Ottawas
and Chippewas on the straits of Mackinac and being supplied with
firearms and axes by the French people, it occurred to the Ottawas that
these impliments would be effective in battle. Anxious to put them to
the test, they resolved to try them on their old enemies, the Mush-co-
desh, who had not yet seen the white man and were unacquainted with
firearms. Accordingly an expedition was fitted out. As the Ottawas
approached the village of their enemies, each carrying a gun, the Mush-
co-desh thought they were nothing but clubs, so came out with their
bows and arrows, anticipating an easy victory. But they soon found out
that they were mistaken. As the Ottawas came up they suddenly halted,
not near enough to be reached by any arrows of Mush-co-desh, but the
Ottawas began to fire away with their guns. Poor Mush-co-desh; they
suffered more than ever in this second crushing defeat. The Ottawas
left only one family of Mush-co-desh at this time and these went west
somewhere to find a new home. My father and my uncles in their younger
days while they were making a tour out west, happened to come across
the descendants of this nearly anihilated tribe of Indians. They had
grown to nine lodges only at that time, and they visited them in a
friendly manner. The old warriors wept as they were conversing with
them on their terrible calamities and misfortunes and their being once
powerful allies and closely related; for these few still remembered the
past, and what had become of their ancestors.
After the Ottawas took complete possession of the southern peninsula of
Michigan, they fought some more tribes of Indians, subdued them, and
compelled them to form confederation with them as their allies. Such as
Po-to-wa-to-mies, Mano-me-mis, O-daw-gaw-mies, Urons and Assawgies, who
formerly occupied Saw-ge-naw-bay. Therefore the word Saginaw is derived
from the name Os-saw-gees, who formerly lived there. They have been
always closely united with the Chippewas and very often they went
together on the warpath, except at one time they nearly fought on
account of a murder, as has been herein related. Also the Shaw-wa-nee
tribe of Indians were always closely related to them.
But the Ottawa nation of Indians are always considered as the oldest
and most expert on the warpath and wise councilors; and consequently
every tribe of Indians far and near, even as far as the Manitoba
country, out north, deposited their pipe of peace with the head chief
of the Ottawa nation as a pledge of continual peace and friendship.
Every pipe of peace contained a short friendly address which must be
committed to memory by every speaker in the council of the Ottawas. If
there was ever any outbreak among these tribes who deposited their pipe
of peace with the head chief of the Ottawa nation, a general council
would be called by the chiefs of the Ottawas, and the pipe of peace
belonging to the tribe who caused the trouble would be lighted up, and
the short address contained in the pipe would be repeated in the
council by one of the speakers. When the cause of the outbreak or
trouble was ascertained, then reconciliation must be had, and friendly
relation must be restored, in which case they almost invariably
succeeded in making some kind of reasonable settlement. This was the
custom of all these people; and this is what formerly constituted the
great Algonquin family of Indians.
There are many theories as to the origin of the Indian race in America,
but nothing but speculation can be given on this subject. But we
believe there must have been people living in this country before those
tribes who were driven out by the Ottawas and Chippewas, who were much
more advanced in art and in civilization, for many evidences of their
work have been discovered. About two hundred and fifty years ago, We-
me-gen-de-bay, one of our noted chiefs, discovered while hunting in the
wilderness a great copper kettle, which was partly in the ground. The
roots of trees had grown around it and over it, and when it was taken
up it appeared as if it had never been used, but seemed to be just as
it came from the maker, as there was yet a round bright spot in the
center of the bottom of it. This kettle was large enough to cook a
whole deer or bear in it. For a long time the Indians kept it as a
sacred relic. They did not keep it near their premises, but securely
hidden in a place most unfrequented by any human being. They did not
use it for anything except for great feasts. Their idea with regard to
this kettle was that it was made by some deity who presided over the
country where it was found, and that the copper mine must be very close
by where the kettle was discovered. One peculiarity of its manufacture
was that it had no iron rim around it, nor bail for hanging while in
use, as kettles are usually made, but the edge of the upper part was
much thicker than the rest and was turned out square about three-
fourths of an inch, as if made to rest on some support while in use.
When the Indians came to be civilized in Grand Traverse country, they
began to use this "Mani-tou-au-kick," as they called it, in common to
boil the sugar sap in it, instead of cooking bear for the feast. And
while I was yet in the government blacksmith shop at the Old Mission in
Grand Traverse, they brought this magical kettle to our shop with an
order to put an iron rim and bail on it so that it could be hanged in
boiling sugar, and I did the work of fixing the kettle according to the
order.
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