A Life on the American Frontiers: Collected Works of Henry Schoolcraft. Henry Rowe Schoolcraft

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      CHAPTER XI.

       Table of Contents

      Murder of Soan-ga-ge-zhick, a Chippewa, at the head of the falls--Indian mode of interment--Indian prophetess--Topic of interpreters and interpretation--Mode of studying the Indian language--The Johnston family--Visits--Katewabeda, chief of Sandy Lake--Indian mythology, and oral tales and legends--Literary opinion--Political opinion--Visit of the chief Little Pine--Visit of Wabishkepenais--A despairing Indian--Geography.

      1822. July 26th. A tragic occurrence took place last night, at the head of the portage, resulting in the death of a Chippewa, which is believed to be wholly attributable to the use of ardent spirits in the Indian camps. As soon as I heard the facts, and not knowing to what lengths the spirit of retaliation might go, I requested of Colonel Brady a few men, with a non-commissioned officer, and proceeded, taking my interpreter along, to the spot. The portage road winds along about three-fourths of a mile, near the rapids, and all the way, within the full sound of the roaring water, when it opens on a green, which is the ancient camping ground, at the head of the falls. A footpath leads still higher, by clumps of bushes and copsewood, to the borders of a shallow bay, where in a small opening I somewhat abruptly came to the body of the murdered man. He was a Chippewa from the interior called Soan-ga-ge-zhick, or the Strong Sky. He had been laid out, by his relatives, and dressed in his best apparel, with a kind of cap of blue cloth and a fillet round his head. His lodge, occupied by his widow and three small children, stood near. On examination, he had been stabbed in several places, deeply in both thighs. These wounds might not have proved fatal; but there was a subsequent blow, with a small tomahawk, upon his forehead, above the left eye. He was entirely dead, and had been found so, on searching for him at night, by his wife. It appeared that he had been drinking during the evening and night, with an Indian half-breed of the Chippewa River, of the name of Gaulthier. This fellow, finding he had killed him, had taken his canoe and fled. Both had been intoxicated. I directed the body to be interred, at the public charge, on the ancient burial hill of the Chippewas, near the cantonment. The usual shroud, on such occasions, is a new blanket; a grave was dug, and the body very carefully dressed, laid in the coffin, beside the grave. Before the lid was fastened, an aged Indian came forward, and pronounced a funeral oration. He recited the traits of his character. He addressed the dead man direct. He told him that he had reached the end of his journey first, that they should all follow him soon to the land of the dead, and again meet. He gave him directions for his journey. He offered a brief admonition of dangers. He bid him adieu. The brother of the deceased then stept forward, and, having removed the head-dress of the slain man, pulled out some locks of hair as a memento. The head-dress was then carefully replaced, the lid of the coffin fastened, and the corpse let down into the ground. Two stout poles were then laid over the open grave. The brother approached the widow and stood still. The orator then addressed a few words to both, telling the survivor to perform a brother's part by the widow. He then took her by the hand, and led her carefully across the open grave, over the two poles. This closed the ceremony, and the grave was then filled, and the crowd of white and red men dispersed. At night a small flickering fire was built by the Indian relatives of the murdered man, at the head of the grave.

27th. Making inquiries respecting the family of Soan-ga-ge-zhick, in order to direct some provisions to be issued to them, I learned that the widow is a prophetess among her people, or in other words a female Jossakeed, and is supposed to have much influence in this way. This denotes that the prophetic office is not, as has been supposed, confined to males. I cannot better indicate the meaning of the word Jossakeed than to say that it is a person who makes oracular responses from a close lodge of peculiar construction, where the inmate is supposed to be surrounded by superhuman influences, which impart the power of looking into futurity. It is, manifestly, the ancient office of a seer, and after making interrogatories about it, from persons supposed to be best acquainted with the manners and customs of the people, the existence of such an order of persons among them offers a curious coincidence with one of the earliest superstitions of mankind. I further learn that there is nothing hereditary in the descent of such priestly functions; that any one, who acquires a character for sanctity or skill therein among the bands, may assume the duties, and will secure a rank and respect in proportion to his supposed skill therein. Having spoken of descent, it is added, by my informants, that the widow of Strong Sky, is a granddaughter of the noted war-chief Wabodjeeg,19 of Chegoimegon, Lake Superior, who, some half a century ago, had obtained a high reputation with his people for his military skill and bravery, in the war against the Ottogamies and Sioux. They talk of him as having been a sort of Rajah, who could at any time get men to follow him.

      28th. I have had an interview to-day with Ka-ba-konse (Little Hawk), brother of the murdered Strong Sky.

      It does not seem possible to obtain much information respecting their secret beliefs and superstitions direct from the Indians. The attempts I have made thus far have, at least, been unsuccessful, partly, perhaps, because the topic was not properly apprehended by them, or by my ordinary office interpreter, who, I find, is soon run a-muck by anything but the plainest and most ordinary line of inquiry. A man of the Indian frontiers, who has lived all his life to eat and drink, to buy and sell, and has grown old in this devotion to the means necessary to secure the material necessaries of life is not easily roused up to intellectual ardor. I find this to be the case with my present interpreter, and he is, perhaps, not inferior to the general run of paid interpreters. But as I find, in my intercourse, the growing difficulties of verbal communication with the Indians on topics at all out of the ordinary routine of business, I begin to feel less surprised at the numerous misapprehensions of the actual character, manners, and customs of the Indians, which are found in books. I speak as to the communication of exact ideas of their beliefs. As to literal exactitude in such communications, my inquiries have already convinced me that there must be other and higher standards than a hap-hazard I-au-ne-kun-o-tau-gade, or trade interpreter, before the thing can be attempted. Fortunately, I have, in my kind and polite friend Mr. Johnston, who has given me temporary quarters at his house, and the several intelligent members of his family, the means of looking deeper into the powers and structure of the language, and am pressing these advantages, amidst the pauses of business, with all my ardor and assiduity.

      The study of the language, and the formation of a vocabulary and grammar have almost imperceptibly become an absorbing object, although I have been but a short time at the place, and the plan interests me so much, that I actually regret the time that is lost from it, in the ordinary visits of comity and ceremony, which are, however, necessary. My method is to interrogate all persons visiting the office, white and red, who promise to be useful subjects of information during the day, and to test my inquiries in the evening by reference to the Johnstons, who, being educated, and speaking at once both the СКАЧАТЬ