CHAPTER XV.

Desirableness of a trip to the Lakes -- Routes of travel --

Interesting localities -- Scenery -- Southern coast --

Portage Lake -- Dr. Houghton -- Ontonagon -- Apostles'

Islands -- Return trip -- Points of interest -- St. Mary's

River -- Lake St. George -- Point de Tour -- Lake Michigan --

Points of interest -- Chicago. 395

CHAPTER I.

Mackinaw and its surroundings -- Indian legends -- Hiawatha

-- Ottawas and Ojibwas -- Paw-pau-ke-wis -- San-ge-man --

Kau-be-man -- An Indian custom -- Dedication to the spirits

-- Au-se-gum-ugs -- Exploits of San-ge-man -- Point St.

Ignatius -- Magic lance -- Council of Peace -- Conquests of

San-ge-man.

Mackinaw, with its surroundings, has an interesting and romantic

history, going back to the earliest times. The whole region of the

Northwest, with its vast wildernesses and mighty lakes, has been

traditionally invested with a mystery. The very name of Mackinaw, in

the Indian tongue, signifies the dwelling-place of the Great Genii,

and many are the legends written and unwritten connected with its

history. If the testimony of an old Indian chief at Thunder Bay can be

credited, it was at old Mackinaw that Mud-je-ke-wis, the father of

Hiawatha, lived and died.

Traditional history informs us that away back in a remote period of

time, the Ottawas and the Ojibwas took up their journey from the Great

Salt Lake towards the setting sun. These tribes were never stationary,

but were constantly roving about. They were compared by the

neighboring tribes to Paw-pau-ke-wis, a name given by the Indians to

the light-drifting snow, which blows over the frozen ground in the

month of March, now whirling and eddying into gigantic and anon into

diminutive drifts. Paw-pau-ke-wis signifies running away. The name was

given to a noted Indian chief, fully equal in bravery and daring to

Hiawatha, Plu-re-busta, or Man-a-bosho.

The Ottawas and Ojibwas dwelt for a time on the Manitoulin Island in

Lake Huron. While the tribes dwelt here, two distinguished Indian

youths, by the name of San-ge-man and Kau-be-man, remarkable for their

sprightliness, attracted the attention of their particular tribes.

Both were the youngest children of their respective families. It was

the custom of the Indians to send their boys, when young, to some

retired place a short distance from their village, where they were to

fast until the manitoes or spirits of the invisible world should

appear to them. Temporary lodges were constructed for their

accommodation. Those who could not endure the fast enjoined upon them

by the Metais or Medicine-men, never rose to any eminence, but were to

remain in obscurity. Comparatively few were able to bear the ordeal;

but to all who waited the appointed time, and endured the fast, the

spiritual guardian appeared and took the direction and control of

their subsequent lives. San-ge-man in his first trial fasted seven

days, and on the next he tasted food, having been reduced to extreme

debility by his long abstinence, during which his mind became

exceedingly elevated. In this exaltation his spiritual guide appeared

to him. He was the spirit of the serpent who rules in the centre of

the earth, and under the dark and mighty waters. This spirit revealed

to him his future destiny, and promised him his guardianship through

life. San-ge-man grew up and became remarkably strong and powerful.

From his brave and reckless daring he was both an object of love and

fear to the Ottawas.

About this time, as the legend runs, the former inhabitants of the

Manitoulin Island and the adjoining country, who have the name of the

Au-se-gum-a-ugs, commenced making inroads upon the settlements of the

combined bands, and killed several of their number. Upon this the

Ojibwas and Ottawas mustered a war party. San-ge-man, though young,

offered himself as a warrior; and, full of heroic daring, went out

with the expedition which left the Island in great numbers in their

canoes, and crossed over to the main land on the northeast. After

traveling a few days they fell upon the war path of their enemies, and

soon surprised them. Terrified, they fled before the combined forces;

and in the chase, the brave and daring youth outstripped all the rest

and succeeded in taking a prisoner in sight of the enemies' village.

On their return the Ojibwas and Ottawas were pursued, and being

apprised of it by San-ge-man, they made good their escape, while the

young brave, being instructed by his guardian spirit, allowed himself

to be taken prisoner. His hands were tied, and he was made to walk in

the midst of the warriors. At night they encamped, and after partaking

of their evening meal, commenced their Indian ceremonies of drumming

and shaking the rattle, accompanied with war songs. San-ge-man was

asked by the chief of the party, if he could che-qwon-dum, at the same

time giving him the rattle. He took it and commenced singing in a low,

plaintive tone, which made the warriors exclaim, "He is weak-hearted,

a coward, an old woman". Feigning great weakness and cowardice, he

stepped up to the Indian to whom he had surrendered his war club; and

taking it, he commenced shaking the rattle, and as he danced round the

watch-fire, increasing his speed, and, gradually raising the tone of

his voice, he ended the dance by felling a warrior with his club,

exclaiming, "a coward, ugh!" Then with terrific yells and the power of

a giant, he continued his work of death at every blow. Affrighted, the

whole party fled from the watch-fire and left him alone with the

slain, all of which he scalped, and returned laden with these terrible

trophies of victory to join his companions who returned to the Island.

San-ge-man having by his valor obtained a chieftainship over the

Ottawas, started out on the war path and conquered all the country

east and north of Lake Huron. The drum and rattle were now heard

resounding through all the villages of the combined forces, and they

extended their conquests to Saut St. Mary. For the purpose of

bettering their condition they removed from the Island to the Detour,

or the mouth of the St. Mary's river, where they occupied a deserted

village, and there separated, part going up to the Saut, which had

also been deserted, and the other portion tarrying in the above

village for a year.

At the expiration of this time San-ge-man led a war party towards the

west, and reached the present point St. Ignatius, on the north side of

the straits where he found a large village. There was also another

village a little east of Point St. Ignatius, at a place now called

Moran's Bay, and still another at Point Au Chenes on the north shore

of Lake Michigan, northeast of the Island of Mackinaw. At these

places, old mounds, ditches, and gardens were found, which had existed

from an unknown period. From this point a trail led to the Saut

through an open country, and these ancient works can be distinctly

traced to this day though covered with a heavy growth of timber.

After a hard fight with the inhabitants of these villages, San-ge-man

at length succeeded in conquering them, and after expelling them

burned all their lodges with the exception of a few at Point St.

Ignatius. The inhabitants of this village fled across the straits

southward from Point St. Ignatius and located at the point now known

as Old Mackinaw, or Mackinaw City.

In the mean time, San-ge-man had returned to the Detour and removed

his entire band to Point St. Ignatius. In the following spring while

the Ottawas were out in their fields planting corn, a party of

Au-se-gum-ugs crossed over from Old Mackinaw, on the south side of

the straits, and killed two of the Ottawa women. San-ge-man at once

selected a party of tried warriors, and going down the straits pursued

the Au-se-gum-ugs to the River Cheboy-e-gun, whither they had gone on

a war expedition against the Mush-co-dan-she-ugs. On a sandy bay a

little west of the mouth of the river, they found their enemies'

canoes drawn up, they having gone into the interior. Believing that

they would soon return, San-ge-man ordered his party to lie in ambush

until their return. They were not long in waiting, for on the

following day they made their appearance, being heated and weary with

their marches, they all stripped and went into the Lake to bathe

previous to embarking for Mackinaw. Unsuspicious of danger they played

with the sportive waves as they dashed upon the shore, and were

swimming and diving in all directions, when the terrific yell of armed

warriors broke upon their ears. It was but the work of a moment and

one hundred defenseless Indians perished in the waters. When the sad

intelligence came to the remainder of the tribe at Mackinaw, they fled

towards the Grand River country.

The village now deserted possessing superior attractions to San-ge-man

and his warriors, the Ottawas crossed the straits and took

possession, and here he remained until after he unfairly succeeded in

obtaining the magic lance.

It was while here that a large delegation of Indians of the

Mush-co-dan-she-ugs from the Middle village, Bear River, and Grand

Traverse came to shake hands and smoke the pipe of peace with him.

They had heard of his fame as a mighty warrior. The occasion was one

of great rejoicing to the inhabitants of Mackinaw, and all turned out

to witness the gathering. San-ge-man and his warriors appeared in

council, dressed in richest furs, their heads decorated with eagle

feathers, and tufts of hair of many colors. Among all the chiefs there

assembled, for proud and noble bearing none excelled the Ottawa. A fur

robe covered with scalp-locks hung carelessly over his left shoulder

leaving his right arm free while speaking. As the result of these

deliberations the bands became united and thus the territory of the

Ottawa chief was enlarged.

It was from this point that he sallied forth every summer in war

excursions toward the south, conquering the country along the eastern

shore of Lake Michigan, extending his conquests to Grand River, and

overrunning the country about the present site of Chicago. It was here

that he received reinforcements from his old allies the Ojibwas, and

extended his conquests down the Illinois River until he reached the

"father of waters."

From this place he went forth to the slaughter of the Iroquois at the

Detour, and expelled them from the Island of Mackinaw and Point St.

Ignatius. From hence he went armed to wage an unnatural war against

his relatives the Ojibwas, and was slain by the noble chief

Kau-be-man, and it was to this place that the sad news came back of

his fate. Thus much for the Indian history of Old Mackinaw.

Equally romantic is the history of the early missionaries and voyagers

to this great centre of the Indian tribes. On the far-off shores of

the northwestern lakes the Jesuit Missionaries planted the cross,

erected their chapels, repeated their _pater nosters_ and _ave

marias_, and sung their _Te Deums_, before the cavaliers landed at

Jamestown or the Puritans at Plymouth. Among the Ottawas of Saut St.

Marie and the Ojibwas and Hurons of Old Mackinaw, these devoted

self-sacrificing followers of Ignatius Loyola commenced their

ministrations upwards of two hundred years ago. They were not only the

first missionaries among the savages of this northwestern wilderness,

but they were the first discoverers and explorers of the mighty lakes

and rivers of that region. In advance of civilization they penetrated

the dense unbroken wilderness, and launched their canoes upon unknown

rivers, breaking the silence of their shores with their vesper hymns

and matin prayers. The first to visit the ancient seats of heathenism

in the old world, they were the first to preach the Gospel among the

heathen of the new.

CHAPTER II.

Indian Spiritualists -- Medicine men -- Legends -- The

Spirit-world -- Difference between Indian and Modern

Spiritualists -- Chusco the Spiritualist -- Schoolcraft's

testimony of -- Mode of communicating with spirits -- Belief

in Satanic agency -- Interesting account of Clairvoyance.

The earliest traditions of the various Indian tribes inhabiting this

country prove that they have practiced jugglery and all other things

pertaining to the secret arts of the old uncivilized nations of the

world. Among all the tribes have been found the priests of the occult

sciences, and to this day we find Metais, Waubonos, Chees-a-kees and

others bearing the common designation of Medicine men. In modern

parlance we would call them Professors of Natural Magic, or of

Magnetism, or Spiritualism. The difference however between these

Indian professors of magic and those of modern date is, that while the

latter travel round the country exhibiting their wonderful

performances to gaping crowds, at a shilling a head, the former

generally shrink from notoriety, and, instead of being anxious to

display their marvelous feats, have only been constrained, after

urgent entreaty and in particular cases, to exhibit their powers. The

Indian magicians have shown more conclusively their power as

clairvoyants and spiritualists, than all the rapping, table-tipping

mediums of the present day.

Numerous interesting and beautiful Indian legends show their belief in

a spiritual world--of a shadowy land beyond the great river. Whether

this was obtained by revelations from their spiritual mediums, or

derived from a higher source of inspiration, we know not; but most

certain it is, that in no belief is the Indian more firmly grounded

than that of a spirit-world.

The Indian Chees-a-kees or spiritualists had a different and far more

satisfactory mode of communicating with departed spirits than ever

modern spiritualists have attained to, or perhaps ever will. Forming,

as they did, a connecting link or channel of communication between

this world and the world of spirits, they did not affect to speak what

the spirit had communicated; or, perhaps, to state it more fully,

their organs of speech were not employed by the spirits to communicate

revelations from the spirit world; but the spirits themselves spoke,

and the responses to inquiries were perfectly audible to them and to

all present. In this case all possibility of collusion was out of the

question, and the inquirer could tell by the tones of the voice as as

well as the manner of the communication, whether the response was

genuine or not.

Chusco, a noted old Indian who died on Bound Island several years ago,

was a spiritualist. He was converted through the labors of Protestant

Missionaries, led for many years an exemplary Christian life, and was

a communicant in the Presbyterian Church on the Island up to the time

of his death. Mr. Schoolcraft in his "Personal Memoirs," in which he

gives most interesting reminiscences, running through a period of

thirty years among numerous Indian tribes of the northwest, and who

has kindly consented to allow us to make what extracts we may desire

from his many interesting works, says that "Chusco was the Ottawa

spiritualist, and up to his death he believed that he had, while in

his heathen state, communication with spirits". Whenever it was deemed

proper to obtain this communication, a pyramidal lodge was constructed

of poles, eight in number, four inches in diameter, and from twelve to

sixteen feet in height. These poles were set firmly in the ground to

the depth of two feet, the earth being beaten around them. The poles

being securely imbedded, were then wound tightly with three rows of

withes. The lodge was then covered with ap-puck-wois, securely lashed

on. The structure was so stoutly and compactly built, that four strong

Indians could scarcely move it by their mightiest efforts. The lodge

being ready, the spiritualist was taken and covered all over, with the

exception of his head, with a canoe sail which was lashed with

bois-blanc cords and knotted. This being done, his feet and hands were

secured in a like firm manner, causing him to resemble a bundle more

than anything else. He would then request the bystanders to place him

in the lodge. In a few minutes after entering, the lodge would

commence swaying to and fro, with a tremulous motion, accompanied with

the sound of a drum and rattle. The spiritualist then commenced

chanting in a low, melancholy tone, gradually raising his voice, while

the lodge, as if keeping time with his chant, vibrated to and fro with

greater violence, and seemed at times as if the force would tear it to

pieces.

In the midst of this shaking and singing, the sail and the cords, with

which the spiritualist was bound, would be seen to fly out of the top

of the lodge with great violence. A silence would then ensue for a

short time, the lodge still continuing its tremulous vibrations. Soon

a rustling sound would be heard at the top of the lodge indicating the

presence of the spirit. The person or persons at whose instance the

medium of the spiritualist was invoked, would then propose the

question or questions they had to ask of the departed.

An Indian spiritualist, residing at Little Traverse Bay, was once

requested to enter a lodge for the purpose of affording a neighboring

Indian an opportunity to converse with a departed spirit about his

child who was then very sick. The sound of a voice, unfamiliar to the

persons assembled, was heard at the top of the lodge, accompanied by

singing. The Indian, who recognized the voice, asked if his child

would die. The reply was, "It will die the day after to-morrow. You

are treated just as you treated a person a few years ago. Do you wish

the matter revealed." The inquirer immediately dropped his head and

asked no further questions. His child died at the time the spirit

stated, and reports, years after, hinted that it had been poisoned, as

the father of the deceased child had poisoned a young squaw, and that

it was this same person who made the responses.

Old Chusco, after he became a Christian, could not, according to the

testimony of Schoolcraft, be made to waver in his belief, that he was

visited by spirits in the exhibitions connected with the tight-wound

pyramidal, oracular lodge; but he believed they were evil spirits. No

cross-questioning could bring out any other testimony. He avowed that,

aside from his incantations, he had no part in the shaking of the

lodge, never touching the poles at any time, and that the drumming,

rattling, singing, and responses were all produced by these spirits.

The following account of Chusco, or Wau-chus-co, from the pen of

William M. Johnson, Esq., of Mackinaw Island, will be found to be

deeply interesting:

* * * * *

"Wau-chus-co was a noted Indian spiritualist and Clairvoyant, and was

born near the head of Lake Michigan--the year not known. He was eight

or ten years old, he informed me, when the English garrison was

massacred at Old Fort Missilimackinac. He died on Round Island,

opposite the village and island of Mackinaw, at an advanced age.

"As he grew up from childhood, he found that he was an orphan, and

lived with his uncle, but under the care of his grandmother. Upon

attaining the age of fifteen his grandmother and uncle urged him to

comply with the ancient custom of their people, which was to fast, and

wait for the manifestations of the Gitchey-monedo,--whether he would

grant him a guardian spirit or not, to guide and direct him through

life. He was told that many young men of his tribe tried to fast, but

that hunger overpowered their wishes to obtain a spiritual guardian;

he was urged to do his best, and not to yield as others had done.

"Wau-chus-co died in 1839 or '40. He had, for more than ten years

previous to his death, led an exemplary Christian life, and was a

communicant of the Presbyterian Church on this Island, up to the time

of his death. A few days previous to his death, I paid him a visit.

'Come in, come in, nosis!' (grandson) said he. After being seated, and

we had lit our pipes; I said to him, 'Ne-me-sho-miss, (my

grandfather,) you are now very old and feeble; you cannot expect to

live many days; now, tell me the truth, who was it that moved your

chees-a-kee lodge when you practiced your spiritual art?' A pause

ensued before he answered:--'Nosis, as you are in part of my nation, I

will tell you the truth: I know that I will die soon. I fasted ten

days when I was a young man, in compliance with the custom of my

tribe. While my body was feeble from long fasting, my soul increased

in its powers; it appeared to embrace a vast extent of space, and the

country within this space, was brought plainly before my vision, with

its misty forms and beings--I speak of my spiritual vision. It was,

while I was thus lying in a trance, my soul wandering in space, that

animals, some of frightful size and form, serpents of monstrous size,

and birds of different varieties and plumage, appeared to me and

addressed me in human language, proposing to act as my guardian

spirits. While my mind embraced these various moving forms, a superior

intelligence in the form of man, surrounded by a wild, brilliant

light, influenced my soul to select one of the bird-spirits,

resembling the kite in look and form, to be the emblem of my guardian

spirit, upon whose aid I was to call in time of need, and that he

would be always prepared to render me assistance whenever my body and

soul should be prepared to receive manifestations. My grandmother

roused me to earth again, by inquiring if I needed food: I ate, and

with feeble steps, soon returned to our lodge.

"'The first time that I ever chees-a-keed, was on a war expedition

toward Chicago, or where it is now located--upon an urgent occasion.

We were afraid that our foes would attack us unawares, and as we were

also short of provisions, our chief urged me incessantly, until I

consented. After preparing my soul and body, by fasting on bitter

herbs, &c., I entered the Chees-a-kee lodge, which had been prepared

for me:--the presence of my guardian spirit was soon indicated by a

violent swaying of the lodge to and fro. "Tell us! tell us! where our

enemies are?" cried out the chief and warriors. Soon, the vision of my

soul embraced a large extent of country, which I had never before

seen--every object was plainly before me--our enemies were in their

villages, unsuspicious of danger; their movements and acts I could

plainly see; and mentally or spiritually, I could hear their

conversation. Game abounded in another direction. Next day we procured

provisions, and a few days afterward a dozen scalps graced our

triumphant return to the village of the Cross. I exerted my powers

again frequently among my tribe, and, to satisfy them, I permitted

them to tie my feet and hands, and lash me round with ropes, as they

thought proper. They would then place me in the Chees-a-kee lodge,

which would immediately commence shaking and swaying to and fro,

indicating the presence of my guardian spirit: frequently I saw a

bright, luminous light at the top of the lodge, and the words of the

spirit would be audible to the spectators outside, who could not

understand what was said; while mentally, I understood the words and

language spoken.

"'In the year 1815, the American garrison at this post expected a

vessel from Detroit, with supplies for the winter--a month had elapsed

beyond the time for her arrival, and apprehensions of starvation were

entertained; finally, a call was made to me by the commanding officer,

through the traders. After due preparation I consented; the

Chees-a-kee lodge was surrounded by Indians and whites; I had no

sooner commenced shaking my rattle and chanting, than the spirits

arrived; the rustling noise they made through the air, was heard, and

the sound of their voices was audible to all.

"'The spirits directed my mind toward the southern end of Lake

Huron--it lay before me with its bays and islands; the atmosphere

looked hazy, resembling our Indian Summer; my vision terminated a

little below the mouth of the St. Clair River--there lay the vessel,

disabled! the sailors were busy in repairing spars and sails. My soul

knew that they would be ready in two days, and that in seven days she

would reach this Island, (Mackinaw,) by the south channel, [at that

time an unusual route,] and I so revealed it to the inquirers. On the

day I mentioned the schooner hove in sight, by the south channel. The

captain of the vessel corroborated all I had stated.

"'I am now a praying Indian (Christian). I expect soon to die, Nosis.

This is the truth: I possessed a power, or a power possessed me, which

I cannot explain or fully describe to you. I never attempted to move

the lodge by my own physical powers--I held communion with

supernatural beings or souls, who acted upon my soul or mind,

revealing to me the knowledge which I have related to you.'

"The foregoing merely gives a few acts of the power exhibited by this

remarkable, half-civilized Indian. I could enumerate many instances in

which this power has been exhibited among our Indians. These

Chees-a-kees had the power of influencing the mind of an Indian at a

distance for good or evil, even to the deprivation of life among them:

so also in cases of rivalship, as hunters or warriors. This influence

has even extended to things material, while in the hands of those

influenced. The soul or mind--perhaps nervous system of the

individual, being powerfully acted upon by a spiritual battery,

greater than the one possessed more or less by all human beings."

* * * * *

In Schoolcraft's "American Indians" an interesting account is given of

a woman-spiritualist, who bore the name of the "Prophetess of

Che-moi-che-goi-me-gou." Among the Indians she was called "The woman

of the blue-robed cloud." The account was given by herself after she

had become a member of the Methodist Church and renounced all

connection with spirits. The following is her narrative:--

* * * * *

"When I was a girl of about twelve or thirteen years of age, my mother

told me to look out for something that would happen to me.

Accordingly, one morning early, in the middle of winter, I found an

unusual sign, and ran off, as far from the lodge as I could, and

remained there until my mother came and found me out. She knew what

was the matter, and brought me nearer to the family lodge, and bade me

help her in making a small lodge of branches of the spruce tree. She

told me to remain there, and keep away from every one, and as a

diversion, to keep myself employed in chopping wood, and that she

would bring me plenty of prepared bass-wood bark to twist into twine.

She told me she would come to see me, in two days, and that in the

mean time I must not even taste snow.

"I did as directed; at the end of two days she came to see me. I

thought she would surely bring me something to eat, but to my

disappointment she brought nothing. I suffered more from _thirst_ than

hunger, though I felt my stomach gnawing. My mother sat quietly down

and said (after ascertaining that I had not tasted anything), 'My

child, you are the youngest of your sisters, and none are now left me

of all my sons and children, but you _four_' (alluding to her two elder

sisters, herself and a little son, still a mere lad). 'Who,' she

continued, 'will take care of us poor women? Now, my daughter, listen

to me, and try to obey. Blacken your face and fast _really_, that the

Master of Life may have pity on you and me, and on us all. Do not, in

the least, deviate from my counsels, and in two days more, I will come

to you. He will help you, if you are determined to do what is right,

and tell me, whether you are favored or not, by the _true_ Great

Spirit; and if your visions are not good, reject them.' So saying, she

departed.

"I took my little hatchet and cut plenty of wood, and twisted the cord

that was to be used in sewing _ap-puk-way-oon-un_, or mats for the use

of the family. Gradually I began to feel less appetite, but my thirst

continued; still I was fearful of touching the snow to allay it, by

sucking it, as my mother had told me that if I did so, though

secretly, the Great Spirit would see me, and the lesser spirits also,

and that my fasting would be of no use. So I continued to fast till

the fourth day, when my mother came with a little tin dish, and

filling it with snow, she came to my lodge, and was well pleased to

find that I had followed her injunctions. She melted the snow, and

told me to drink it. I did so, and felt refreshed, but had a desire

for more, which she told me would not do, and I contented myself with

what she had given me. She again told me to get and follow a good

vision--a vision that might not only do us good, but also benefit

mankind, if I could. She then left me, and for two days she did not

come near me, nor any human being, and I was left to my own

reflections. The night of the sixth day, I fancied a voice called to

me, and said: 'Poor child! I pity your condition; come, you are

invited this way;' and I thought the voice proceeded from a certain

distance from my lodge. I obeyed the summons, and going to the spot

from which the voice came, found a thin, shining path, like a silver

cord, which I followed. It led straight forward, and, it seemed,

upward. After going a short distance I stood still and saw on my right

hand the new moon, with a flame rising from the top like a candle,

which threw around a broad light. On the left appeared the sun, near

the point of its setting. I went on, and I beheld on my right the face

of Kau-ge-gag-be-qua, or the everlasting woman, who told me her name,

and said to me, 'I give you my name, and you may give it to another. I

also give you that which I have, life everlasting. I give you long

life on the earth, and skill in saving life in others. Go, you are

called on high.'

"I went on, and saw a man standing with a large, circular body, and

rays from his head, like horns. He said, 'Fear not, my name is Monedo

Wininees, or the Little man Spirit. I give this name to your first

son. It is my life. Go to the place you are called to visit.' I

followed the path till I could see that it led up to an opening in the

sky, when I heard a voice, and standing still, saw the figure of a man

standing near the path, whose head was surrounded with a brilliant

halo, and his breast was covered with squares. He said to me: 'Look at

me, my name is O-shau-wau-e-geeghick, or the Bright Blue Sky. I am the

veil that covers the opening into the sky. Stand and listen to me. Do

not be afraid. I am going to endow you with gifts of life, and put you

in array that you may withstand and endure.' Immediately I saw myself

encircled with bright points which rested against me like needles, but

gave me no pain, and they fell at my feet. This was repeated several

times, and at each time they fell to the ground. He said, 'wait and do

not fear, till I have said and done all I am about to do.' I then felt

different instruments, first like awls, and then like nails stuck into

my flesh, but neither did they give me pain, but, like the needles,

fell at my feet as often as they appeared. He then said, 'that is

good,' meaning my trial by these points. 'You will see length of days.

Advance a little further,' said he. I did so, and stood at the

commencement of the opening. 'You have arrived,' said he, 'at the

limit you cannot pass. I give you my name, you can give it to another.

Now, return! Look around you. There is a conveyance for you. Do not be

afraid to get on its back, and when you get to your lodge, you must

take that which sustains the human body.' I turned, and saw a kind of

fish swimming in the air, and getting upon it as directed, was carried

back with celerity, my hair floating behind me in the air. And as soon

as I got back, my vision ceased.

"In the morning, being the sixth day of my fast, my mother came with a

little bit of dried trout. But such was my sensitiveness to all

sounds, and my increased power of scent, produced by fasting, that

before she came in sight I heard her, while a great way off, and when

she came in, I could not bear the smell of the fish or herself either.

She said, 'I have brought something for you to eat, only a mouthful,

to prevent your dying.' She prepared to cook it, but I said, 'Mother,

forbear, I do not wish to eat it--the smell is offensive to me.' She

accordingly left off preparing to cook the fish, and again encouraged

me to persevere, and try to become a comfort to her in her old age,

and bereaved state, and left me.

"I attempted to cut wood, as usual, but in the effort I fell back on

the snow, from weariness, and lay some time; at last I made an effort

and rose, and went to my lodge and lay down. I again saw the vision,

and each person who had before spoken to me, and heard the promises of

different kinds made to me, and the songs. I went the same path which

I had pursued before, and met with the same reception. I also had

another vision, or celestial visit, which I shall presently relate. My

mother came again on the seventh day, and brought me some pounded corn

boiled in _snow-water_, for she said I must not drink water from lake

or river. After taking it, I related my vision to her. She said it

was good, and spoke to me to continue my fast three days longer. I

did so; at the end of which she took me home, and made a feast in

honor of my success, and invited a great many guests. I was told to

eat sparingly, and to take nothing too hearty or substantial; but this

was unnecessary, for my abstinence had made my senses so acute, that

all animal food had a gross and disagreeable odor.

"After the seventh day of my fast (she continued), while I was lying

in my lodge, I saw a dark, round object descending from the sky like a

round stone, and enter my lodge. As it came near, I saw that it had

small feet and hands like a human body. It spoke to me and said, 'I

give you the gift of seeing into futurity, that you may use it for the

benefit of yourself and the Indians--your relations and

tribes-people.' It then departed, but as it went away, it assumed

wings, and looked to me like the red-headed woodpecker.

"In consequence of being thus favored, I assumed the arts of a

medicine-woman and a prophetess: but never those of a Wabeno. The

first time I exercised the prophetical art, was at the strong and

repeated solicitations of my friends. It was in the winter season, and

they were then encamped west of the Wisacoda, or Brule River, of Lake

Superior, and between it and the plains west. There were, beside my

mother's family and relatives, a considerable number of families. They

had been some time at the place, and were near starving, as they could

find no game. One evening the chief of the party came into my mother's

lodge. I had lain down, and was supposed to be asleep, and he

requested of my mother that she would allow me to try my skill to

relieve them. My mother spoke to me, and after some conversation, she

gave her consent. I told them to build the _Jee-suk-aun_, or prophet's

lodge _strong_, and gave particular directions for it. I directed that

it should consist of ten posts or saplings, each of a different kind

of wood, which I named. When it was finished, and tightly wound with

skins, the entire population of the encampment assembled around it,

and I went in, taking only a small drum. I immediately knelt down, and

holding my head near the ground, in a position as near as may be

prostrate, began beating my drum, and reciting my songs or

incantations. The lodge commenced shaking violently, by supernatural

means. I knew this by the compressed current of air above, and the

noise of motion. This being regarded by me, and by all without, as a

proof of the presence of the spirits I consulted, I ceased beating

and singing, and lay still, waiting for questions in the position I

at first assumed.

"The first question put to me was in relation to the game, and _where_

it was to be found. The response was given by the orbicular spirit,

who had appeared to me. He said, 'How short-sighted you are! If you

will go in a _west_ direction, you will find game in abundance.' Next

day the camp was broken up, and they all moved westward, the hunters,

as usual, going far ahead. They had not proceeded far beyond the

bounds of their former hunting circle, when they came upon tracks of

moose, and that day they killed a female and two young moose, nearly

full-grown. They pitched their encampment anew, and had abundance of

animal food in this new position.

"My reputation was established by this success, and I was afterward

noted in the tribe, in the art of a medicine-woman, and sung the songs

which I have given to you."

CHAPTER III.

Marquette's visit to Iroquois Point -- Chapel and Fort -- Old

Mackinaw -- The French Settlement in the Northwest --

Erection of Chapel and Fort -- The Gateway of Commerce -- The

Rendezvous of Traders, Trappers, Soldiers, Missionaries, and

Indians -- Description of Fort -- Courriers des Bois --

Expedition of Marquette and Joliet to Explore the Mississippi

-- Green Bay -- Fox River -- Wisconsin -- Mississippi --

Peoria Indians -- Return Trip -- Kaskaskia Indians -- St.

Xavier Missions -- Mission to "the Illinois" -- Marquette's

Health declines -- Starts out on Return trip to Mackinaw --

Dies and is Buried at mouth of Marquette River -- Indians

remove his Remains to Mackinaw -- Funeral Cortege --

Ceremonies -- Burial in the Chapel -- Changes of time --

Schoolcraft on the Place of Marquette's Burial --

Missilimackinac -- Name of Jesuit Missions.

In the year 1670, the devoted and self-sacrificing missionary, Jean

Marquette, with a company of Indians of the Huron tribe, subsequently

known as the Wyandots from the Georgian Bay, on the northeastern

extremity of Lake Huron, entered for the first time the old Indian

town on the northern side of the Mackinaw Straits. During the time he

was planting his colony, and erecting his chapel at Iroquois Point,

which he afterward designated St. Ignace, he resided on the Mackinaw

Island. In 1671, he furnished an account of the island and its

surroundings, which was published in "The Relations Des Jesuits". He

says:

"Missilimackinac is an island famous in these regions, of more than a

league in diameter, and elevated in some places by such high cliffs as

to be seen more than twelve leagues off. It is situated just in the

strait forming the communication between Lakes Huron and Illinois

(Michigan). It is the key, and, and as it were, the gate for all the

tribes from the south, as the Saut, (St. Marie) is for those of the

north, there being in this section of country only those two passages

by water, for a great number of nations have to go by one or other of

these channels, in order to reach the French settlements.

"This presents a peculiarly favorable opportunity, both for

instructing those who pass here, and also for obtaining easy access

and conveyance to their places of abode.

"This place is the most noted in these regions for the abundance of

its fisheries; for, according to the Indian saying, 'this is the home

of the fishes.' Elsewhere, although they exist in large numbers, it is

not properly their 'home,' which is in the neighborhood of

Missilimackinac.

"In fact, beside the fish common to all the other tribes, as the

herring, carp, pike, gold-fish, white-fish and sturgeon, there are

found three varieties of the trout--one common; the second of a larger

size, three feet long and one foot thick; the third monstrous, for we

cannot otherwise describe it--it being so fat that the Indians, who

have a peculiar relish for fats, can scarcely eat it. Besides, the

supply is such that a single Indian will take forty or fifty of them

through the ice, with a single spear, in three hours.

"It is this attraction which has heretofore drawn to a point so

advantageous, the greater part of the savages, in this country driven

away by fear of the Iroquois. The three tribes at present living on

the _Baye des Puans_ (Green Bay) as strangers, formerly dwelt on the

main land near the middle of this island--some on the borders of Lake

Illinois, others on the borders of Lake Huron. A part of them, called

_Sauteurs_, had their abode on the main land at the West, and the

others look upon this place as their country for passing the winter,

when there are no fish at the _Saut_. The Hurons, called

_Etonontathronnons_, have lived for some years in the same island, to

escape the Iroquois. Four villages of Ottawas had also their abode in

this quarter.

"It is worthy of notice that those who bore the name of the island,

and called themselves Missilimackinac, were so numerous, that some of

the survivors yet living here assure us that they once had thirty

villages, all inclosed in a fortification of a league and a half in

circuit, when the Iroquois came and defeated them, inflated by a

victory they had gained over three thousand men of that nation, who

had carried their hostilities as far as the country of the

_Agnichronnons_.

"In one word, the quantity of fish, united with the excellence of the

soil for Indian corn, has always been a powerful attraction to the

tribes in these regions, of which the greater part subsist only on

fish, but some on Indian corn. On this account many of these same

tribes, perceiving that the peace is likely to be established with the

Iroquois, have turned their attention to this point so convenient for

a return to their own country, and will follow the examples of those

who have made a beginning on the islands of Lake Huron, which by this

means will soon be peopled from one end to the other, an event highly

desirable to facilitate the instruction of the Indian race, whom it

would not be necessary to seek by journeys of two or three hundred

leagues on these great lakes, with inconceivable danger and hardships.

"In order to aid the execution of the design, signified to us by many

of the savages, of taking up their abode at this point, where some

have already passed the winter, hunting in the neighborhood, we

ourselves have also wintered here, in order to make arrangements for

establishing the mission of _St. Ignace_, from whence it will be easy

to have access to all the Indians of Lake Huron, when the several

tribes shall have settled each on its own lands.

"With these advantages, the place has also its inconveniences,

particularly for the French, who are not yet familiar, as are the

savages, with the different kinds of fishery, in which the latter are

trained from their birth; the winds and the tides occasion no small

embarrassment to the fishermen.

"The winds: For this is the central point between the three great

lakes which surround it, and which seem incessantly tossing ball at

each other. For no sooner has the wind ceased blowing from Lake

Michigan than Lake Huron hurls back the gale it has received, and

Lake Superior in its turn, sends forth its blasts from another

quarter, and thus the game is played from one to the other--and as

these lakes are of vast extent, the winds cannot be otherwise than

boisterous, especially during the autumn."

"Old Mackinaw," the Indian name of which is Pe-quod-e-non-ge, an

Indian town on the south side of the Straits, became the place of the

first French settlement northwest of Fort Frontenac, or Cadaraeque on

Lake Ontario. The settlement was made by father Marquette, in 1671.

Pe-quod-e-non-ge, as we have seen in a previous Chapter, with its

coasts and islands before it, has been the theatre of some of the most

exciting and interesting events in Indian history, previous to the

arrival of the "white man." It was the Metropolis of a portion of the

Ojibwa, and Ottawa nations. It was there that their Congresses met, to

adopt a policy which terminated in the conquest of the country south

of it--it was there that the tramping feet of thousands of plumed and

painted warriors shook Pe-quod-e-non-ge, while dancing their war

dances--it was from there that the startling sound of the war yell of

these thousands was wafted to the adjacent coast and islands, making

the peaceful welkin ring with their unearthly shouts of victory or

death. In process of time a Chapel and Fort were erected, and it

became a strong-hold and trading post of the greatest importance to

the entire region of the northwest, being the gateway of commerce

between the St. Lawrence and the Mississippi, and also the grand

avenue to the Upper Lakes of the north, and the rendezvous of the

traders, merchants, trappers, soldiers, missionaries and Indians of

the whole northwest. Villages of Hurons and Ottawas were located in

the vicinity of the Fort and Chapel. The Fort inclosed an area of

about several acres, and was surrounded with cedar pickets. The

remains of the fort and buildings can still be seen. On an eminence

not far from the fort, the Ottawas erected a fortification. Within the

inclosure of the Fort and adjoining the Chapel, the Jesuits erected a

College, the first institution of the kind in the Western country. It

was also the great depot for the _Courriers des Bois_, or rangers of

the woods, who, from their distant excursions, would congregate here.

The goods which they had brought from Canada, for the purpose of

exchanging for furs with the Indians of Green Bay and Illinois, and

along the shores of Lake Superior, and the region lying between that

and the banks of the Mississippi, had to be deposited here, and they

were usually on hand a long time before they could be disposed of and

transferred to the distant marts of trade.

In the year 1672, while Marquette was engaged in his duties as priest

at the Chapel, the site of which now bears the name of St. Ignatius,

and also employed in instructing the Indian youth of the villages, he

was visited by Joliet, a member of the same order who bore a

commission from Frontenac, then Governor of Canada, empowering him to

select Marquette as a companion and enter upon a voyage of discovery.

The winter was spent by these men in making preparations to carry out

the commands of their superiors. The specific object of their mission

was to explore the Mississippi, which was supposed to empty into the

Gulf of California. That all possible information might be gained in

regard to this unknown river, Marquette held conversations with all

the noted Indian explorers and trappers, as well as the rangers of the

woods within his reach. From the information thus gained he made out a

map of the river, including its source and direction, and all the

streams known to empty into it.

Spring at length came, and on a bright, beautiful morning in the month

of May, having bid adieu to his charge at his mission, and commended

his flock to God, Marquette and his companion, with five others

selected for the purpose, entered their bark canoes with paddles in

hand, and St. Ignatius was soon lost to the sight of the devoted

missionary forever. After sailing along the Straits they entered Lake

Michigan, and continued their voyage until they arrived at Green Bay,

passed the mouth of the Menominee River, finally reaching that of the

Fox River. On the 7th of June, having sailed upwards of two hundred

miles, the voyagers reached the mission of St. Francis Xavier. They

had now reached the limit of all former French or English discoveries.

The new and unknown West spread out before them, and the thousand

dangers and hardships by river and land, heightened by tales of horror

related to them by the Indians, were presented to their imagination.

Resolutely determined to prosecute the enterprise committed to their

charge, they knelt upon the shore of Fox River to renew their

devotions and obtain the divine guidance and protection. Encouraged by

past success, and urged on by a strong faith, they launched their

canoes upon the bosom of the Fox River, and breaking the silence of

its shores by the dip of their paddles, they sailed up its current.

When they reached the rapids of that river, it was with difficulty

they were enabled to proceed. There was not power enough in the

paddles of the two canoes to stem the current, and they were obliged

to wade up the rapids on the jagged rocks, and thus tow them along.

Having made the voyage of the Fox they arrived at the portage, and

taking their canoes containing their provision and clothes upon their

shoulders, they reached the Wisconsin and launched them upon that

stream. They had no longer to breast a rapid current, as the waters of

the Wisconsin flowed west. With renewed courage they prosecuted their

voyage, and after ten days their hearts were made glad at the sight of

the broad and beautiful river which they were entering, and which they

supposed would bear them to the far-off western sea. They had reached

the "father of waters." No sight could be more charming than that

which presented itself to their vision as they beheld on either side,

alternately stretching away to a vast distance, immense forests of

mountain and plain.

At length, on the 25th of June, as they were sailing along near the

eastern shore, they discovered foot-prints in the sand. At sight of

these they landed and fastening their canoes, that they might again

look upon the face of human beings, they followed an Indian path which

led up the bank. They were not long in finding two Indian villages,

which proved to be those of the "Pewa-rias" and "Moing-wenas." In

answer to a question proposed by Marquette, who addressed them in

Indian, and inquired who they were; they answered, "We are Illinois."

After an exchange of friendly greetings with these peaceable Indians,

the voyagers re-embarked and passed on down the river. They continued

on their downward passage until they reached the mouth of the

Missouri, which poured its turbid flood into the Mississippi; and

still further until they passed the mouth of the Ohio, and then on

down until they passed the Arkansas, and arrived within thirty miles

of the mouth of the Mississippi. It was not necessary to proceed any

further to satisfy the explorers that the river entered into the Gulf

of Mexico, instead of that of California.

Having accomplished the end of the expedition, the company started out

upon their return trip on the 17th of July. When they reached the

mouth of the Illinois river, they determined on returning by that

route to Mackinaw. Arriving at the portage of that river they fell in

with a tribe of Indians who called themselves the Kaskaskias, who

kindly volunteered to conduct them to Lake Michigan, where in due

time they arrived. After sailing along the western shore of the lake

they again found themselves at Green Bay, and were heartily welcomed

by the brethren at the mission of St. Francis Xavier. Worn down with

fatigue, Marquette determined to remain here to recruit his health

before returning to his missionary labors. He spent his time at this

mission post in copying his journal of the voyage down the Mississippi

and back, which he accompanied by a map of the river and country, and

sent by the Ottawa flotilla to his superiors at Montreal. The return

of this flotilla brought him orders for the establishment of a mission

among the Illinois, with whom he had so friendly an interview on his

exploring voyage. Having passed the winter and succeeding summer at

the St. Xavier mission, he started out in the fall for Kaskaskia. The

difficulties of the journey were such, it having to be accomplished by

land and water, that his health, which had been greatly enfeebled by

his former voyage, was not sufficient to enable him to endure the cold

winds of winter which had set in before the completion of the journey.

On reaching the Chicago River it was found closed, and he did not

consider it prudent to undertake an over-land journey. He therefore

resolved to winter at that point, and giving his Indian companions

who accompanied him the proper instructions and pious counsel, he sent

them back to Green Bay. Two Frenchmen made an arrangement to remain

with him during the winter. The nearest persons to their lodge were

fifty miles distant. They were French trappers and traders, one of

whom bore the title of a doctor. This latter person being informed of

Marquette's ill-health paid him a visit, and did what he could for his

relief. He also received friendly offices from the Indians in the

neighborhood, a party of whom proposed to carry him and all his

baggage to the contemplated mission at Kaskaskia. His health, however,

was such that it did not allow him to accept their kind offer, and he

was obliged to remain in his camp during the winter.

Spring at length returned after a long and dreary winter, and

Marquette, with some Indian companions, started out for the upper

waters of the Illinois River. In about two weeks he reached Kaskaskia,

and at once entered upon the duties of his mission. After having

instructed the Indians, so as to enable them to understand the objects

of his mission to them, he called them all together in the open

prairie, where he had erected a rude altar surmounted by the cross,

and adorned with pictures of the Virgin Mary. The chiefs and warriors,

and the whole tribe, were addressed by him in their native tongue. He

made a number of presents to them, the more effectually to gain their

affections and confidence, and then related to them the simple story

of the cross, after which he celebrated mass. The scene was truly

impressive, and the effect upon the sons of the forest was all that

the missionary could desire. Bright and cheering were the prospects of

converting the Kaskaskias to Christianity, but the devoted missionary

was doomed to disappointment. His former malady returned, and assumed

a type of so alarming a nature, that he was satisfied his labors on

earth would soon come to an end.

Thoughts of his beloved mission at Mackinaw, where he had spent so

many days in preaching to Ottawas and Hurons, and in teaching their

youth Christian science, filled his mind; and the Christian, not to

say natural, desire of his heart, was again to bow in the Chapel of

St. Ignatius, and again behold the parents and children of his former

charge. Having received the last rites of the church he set out to the

lake, accompanied by the Kaskaskias who sorrowed much at his

departure, but who were comforted by the dying missionary, who

assured them that another would soon be sent to take his place. When

they reached the shore of Lake Michigan the Indians returned, and with

his two French companions Marquette embarked in a canoe upon its

waters. As they coasted along the eastern shore of the lake the health

of Marquette continued to fail, and he at last became so weak that

when they landed to encamp for the night they had to lift him out of

the canoe. Much further they could not proceed, as the journey of life

with the missionary was rapidly drawing to a close.

Conscious of his approaching dissolution, as they were gently gliding

along the shore, he directed his companions to paddle into the mouth

of a small river which they were nearing, and pointing to an eminence

not far from the bank, he languidly said, "Bury me there." That river,

to this day, bears the name of the lamented Marquette. On landing they

erected a bark cabin, and stretched the dying missionary as

comfortably as they could beneath its humble roof. Having blessed some

water with the usual ceremonies of the Catholic Church, he gave his

companions directions how to proceed in his last moments. He

instructed them also in regard to the manner in which they were to

arrange his body when dead, and the ceremonies to be performed when

it was committed to the earth. He then, for the last time, heard the

confessions of his companions, encouraging them to rely on the mercy

and protection of God, and then sent them away to take the repose they

so much needed. After a few hours he felt that he was about taking his

last sleep, and calling them, he took his crucifix and placing it in

their hands, pronounced in a clear voice his profession of faith,

thanking the Almighty for the favor of permitting him to die a Jesuit

Missionary. Then calmly folding his arms upon his breast with the name

of Jesus on his lips, and his eyes raised to heaven, while over his

face beamed the radiance of immortality, he passed away to the land of

the blest.

In conformity with the directions of the deceased, in due time his

companions prepared the body for burial, and to the sound of his

Chapel bell bore it slowly and solemnly to the place designated, where

they committed it to the dust, and erected a rude cross to point out

to the passing traveler the place of his grave.

James Marquette was of a most ancient and honorable family of the city

of Laon, France. Born at the ancient seat of his family, in the year

1637, he was, through his pious mother, Rose de la Salle, allied to

the venerable John Baptist de la Salle, the founder of the institute

known as the Brothers of the Christian Schools. At the age of

seventeen he entered the Society of Jesus, and after two years of

study and self-examination had passed away, he was, as is usual with

the young Jesuits, employed in teaching, which position he held for

twelve years. No sooner had he been invested with the priesthood, than

his desire to become in all things an imitator of his chosen patron,

St. Francis Xavier, induced him to seek a mission in some land that

knew not God, that he might labor there to his latest breath, and die

unaided and alone. His desire was gratified. For nine years he labored

among the Indians, and was able to preach to them in ten different

languages; but he rests from his labors, and his works follow him. He

died, May 18, 1675.

The Indians of Mackinaw and vicinity, and also those of Kaskaskia,

were in great sorrow when the tidings of Marquette's death reached

them. Not long after this melancholy event, a large company of

Ojibwas, Ottawas, and Hurons, who had been out on a hunting

expedition, landed their canoes at the mouth of the Marquette river,

with the intention of removing his remains to Mackinaw. They had heard

of his desire to have his body interred in the consecrated ground of

St. Ignatius, and they had resolved that the dying wish of the

missionary should be fulfilled. As they stood around in silence and

gazed upon the cross that marked the place of his burial, the hearts

of the stern warriors were moved. The bones of the missionary were dug

up and placed in a neat box of bark made for the occasion, and the

numerous canoes which formed a large fleet started from the mouth of

the river with nothing but the sighs of the Indians, and the dip of

the paddles to break the silence of the scene. As they advanced

towards Mackinaw, the funeral cortege was met by a large number of

canoes bearing Ottawas, Hurons, and Iroquois, and still others shot

out ever and anon to join the fleet.

When they arrived in sight of the Point, and beheld the cross of St.

Ignatius as if painted against the northern sky, the missionaries in

charge came out to the beach clad in vestments adapted to the

occasion. How was the scene heightened when the priests commenced, as

the canoe bearing the remains of Marquette neared the shore, to chant

the requiem for the dead. The whole population was out, entirely

covering the beach, and as the procession marched up to the Chapel

with cross and prayer, and tapers burning, and laid the bark box

beneath a pall made in the form of a coffin, the sons and daughters

of the forest wept. After the funeral service was ended, the coffin

was placed in a vault in the middle of the church, where the Catholic

historian says, "Marquette reposes as the guardian angel of the Ottawa

missions."

"He was the first and last white man who ever had such an assembly of

the wild sons of the forest to attend him to his grave.

"So many stirring events succeeded each other after this

period--first, the war between the English Colonists, and the French;

then the Colonists with the Indians, the Revolutionary War, the Indian

Wars, and finally the War of 1812, with the death of all those who

witnessed his burial, including the Fathers who officiated at the

time, whose papers were lost, together with the total destruction and

evacuation of this mission station for many years, naturally

obliterated all recollections of the transaction, which accounts for

the total ignorance of the present inhabitants of Point St. Ignatius

respecting it. The locality of his grave is lost; but only until the

Archangel's trump, at the last, shall summon him from his narrow

grave, with those plumed and painted warriors who now lie around him."

The Missionaries who succeeded Marquette, at Mackinaw, continued

their labors until 1706, when, finding it useless to continue the

mission, or struggle any longer with superstition and vice, they

burned down their College and Chapel, and returned to Quebec. The

governor, alarmed at this step, at last promised to enforce the laws

against the dissolute French, and prevailed on Father Marest to

return. Soon after the Ottawas, discontented at Detroit, a French

post, which was served by the Recollects, and where the blood of a

Recollect had been shed in a riot, began to move back to Mackinaw, and

the mission was renewed. In 1721, Charlevoix visited this mission, and

this is the last we hear of it.

Nearly two hundred years have passed away since that event. The Chapel

of St. Ignatius has passed away, and with it the Chapel, and Fort, and

College at Old Mackinaw. Nothing is left but the stone walls and

stumps of the pickets which surrounded them, and which may be seen to

this day. To the Catholic, this consecrated spot, the site of one of

their first Chapels, and their first College in the great northwest,

must possess unusual interest. As there is a difference of opinion in

relation to the burial place of Marquette, whether it was on the north

or south side of the Straits, we give the following from

"Schoolcraft's Discovery of the Sources of the Mississippi." He says:

"They carried his body to the Mission of Old Mackinaw, of which he was

the founder, where it was interred. It is known that the Mission of

Mackinaw fell on the downfall of the Jesuits. When the post of

Mackinaw was removed from the peninsula to the island, which was about

1780, the bones of the Missionary were transferred to the old Catholic

burial ground, in the village on the island. There they remained till

a land or property question arose to agitate the Church, and when the

crisis happened the whole grave-yard was disturbed, and his bones,

with others, were transferred to the Indian village of La Crosse,

which is in the vicinity of L'Arbre Croche, Michigan."

There is a difference of opinion also as to the point from whence

Marquette and his companions started for the discovery of the

Mississippi. Schoolcraft says: "Wherever Missilimackinac is mentioned

in the Missionary letters, or in the history of this period, it is the

ancient Fort on the apex of the Michigan peninsula that is alluded

to." In his Introduction to the above work, he says, that "Father

Marquette, after laying the foundation of Missilimackinac, proceeded

in company with Sieur Joliet, up the Fox River of Green Bay, and

crossing the portage into the Wisconsin, entered the Mississippi in

1673."

It is an established fact, that Marquette organized the Mission at Old

Mackinaw, in the year 1671, subsequently to that at the opposite

point, and that he remained there until the year 1673, when he

embarked with Joliet on his exploring tour of the Mississippi.

Charlevoix places the Mission of St. Ignace, on the south side of the

Straits, adjoining the Fort, and has made no such designation on the

north side, showing at least that this mission was more modern than

the other. Nearly all the Jesuit Missions bore the name of St.

Ignatius, in honor of their founder, as those of the Franciscans bore

the name of St. Francis. Ignatius Loyola and Francis Xavier were the

founders of these sects.

CHAPTER IV.

La Salle's visit to Mackinaw -- English traders -- La

Hontan's visit -- Mackinaw an English fort -- Speech of a

Chippewa Chief -- Indian stratagem -- Massacre of the English

at the fort -- Escape of Mr. Alexander Henry -- Early white

settlement of Mackinaw -- Present description -- Relations of

the Jesuits -- Remarkable phenomena -- Parhelia --

Subterranean river.

In the summer of 1679 the Griffin, built by La Salle and his company

on the shore of Lake Erie, at the present site of the town of Erie,

passed up the St. Clair, sailed over the Huron, and entering the

Straits, found a safe harbor at Old Mackinaw. La Salle's expedition

passed eight or nine years at this place, and from hence they

penetrated the country in all directions. At the same time it

continued to be the summer resort of numerous Indian tribes who came

here to trade and engage in the wild sports and recreations peculiar

to the savage race. As a city of peace, it was regarded in the same

light that the ancient Hebrews regarded their cities of Refuge, and

among those who congregated here all animosities were forgotten. The

smoke of the calumet of peace always ascended, and the war cry never

as yet has been heard in its streets.

In Heriot's Travels, published in 1807, we find the following

interesting item:

'In 1671 Father Marquette came hither with a party of Hurons, whom he

prevailed on to form a settlement. A fort was constructed, and it

afterward became an important spot. It was the place of general

assemblage for all the French who went to traffic with the distant

nations. It was the asylum of all savages who came to exchange their

furs for merchandise. When individuals belonging to tribes at war with

each other came thither, and met on commercial adventure, their

animosities were suspended.'

Notwithstanding San-ge-man and his warriors had braved the dangers of

the Straits and had slain a hundred of their enemies whose residence

was here, yet it was not in the town that they were slain. No blood

was ever shed by Indian hands within its precincts up to this period,

and had it remained in possession of the French the terrible scenes

subsequently enacted within its streets would in all probability

never have occurred, and Old Mackinaw would have been a city of

Refuge to this day.

The English, excited by the emoluments derived from the fur trade,

desired to secure a share in this lucrative traffic of the

northwestern Lakes. They, accordingly, in the year 1686, fitted out an

expedition, and through the interposition of the Fox Indians, whose

friendship they secured by valuable presents; the expedition reached

Old Mackinaw, the "Queen of the Lakes," and found the El Dorado they

had so long desired.

The following interesting description, from Parkman's "History of the

Conspiracy of Pontiac," of a voyage by an English merchant to Old

Mackinaw about this time, will be in place here: "Passing the fort and

settlement of Detroit, he soon enters Lake St. Clair, which seems like

a broad basin filled to overflowing, while along its far distant verge

a faint line of forests separates the water from the sky. He crosses

the lake, and his voyagers next urge his canoe against the current of

the great river above. At length Lake Huron opens before him,

stretching its liquid expanse like an ocean to the furthest horizon.

His canoe skirts the eastern shore of Michigan, where the forest rises

like a wall from the water's edge, and as he advances onward, an

endless line of stiff and shaggy fir trees hung with long mosses,

fringe the shore with an aspect of desolation. Passing on his right

the extensive Island of Bois Blanc, he sees nearly in front the

beautiful Island of Mackinaw rising with its white cliffs and green

foliage from the broad breast of waters. He does not steer toward it,

for at that day the Indians were its only tenants, but keeps along the

main shore to the left, while his voyagers raise their song and

chorus. Doubling a point he sees before him the red flag of England

swelling lazily in the wind, and the palisades and wooden bastions of

Fort Mackinaw standing close upon the margin of the lake. On the beach

canoes are drawn up, and Canadians and Indians are idly lounging. A

little beyond the fort is a cluster of white Canadian houses roofed

with bark and protected by fences of strong round pickets. The trader

enters the gate and sees before him an extensive square area,

surrounded by high palisades. Numerous houses, barracks, and other

buildings form a smaller square within, and in the vacant place which

they enclose appear the red uniforms of British soldiers, the grey

coats of the Canadians, and the gaudy Indian blankets mingled in

picturesque confusion, while a multitude of squaws with children of

every hue stroll restlessly about the place. Such was old fort

Mackinaw in 1763."

La Hontan, who visited Mackinaw in 1688, says: "It is a place of great

importance. It is not above half a league distant from the Illinese

(Michigan) Lake. Here the Hurons and Ottawas have each of them a

village, the one being severed from the other by a single palisade,

but the Ottawas are beginning to build a fort upon a hill that stands

but one thousand or twelve hundred paces off. In this place the

Jesuits have a little house or college adjoining to a church, and

inclosed with pales that separate it from the village of the Hurons.

The Courriers de Bois have but a very small settlement here, at the

same time it is not inconsiderable, as being the staple of all the

goods that they truck with the south and west savages; for they cannot

avoid passing this way when they go to the seats of the Illinese and

the Oumamis on to the Bay des Puanto, and to the River Mississippi.

Missilimackinac is situated very advantageously, for the Iroquese dare

not venture with their sorry canoes to cross the stright of the

Illinese Lake, which is two leagues over; besides that the Lake of the

Hurons is too rough for such slender boats, and as they cannot come to

it by water, so they cannot approach it by land by reason of the

marshes, fens, and little rivers which it would be very difficult to

cross, not to mention that the stright of the Illinese Lake lies still

in their way."

As rivals of the French, the English were never regarded with favor by

the various Indian tribes. Constant encroachments by the English from

year to year, though they were lavish of their gifts did not tend to

soften the hostility of the tribes. Thus matters continued until

Mackinaw passed into the hands of the English, which event took place

after the fall of Quebec in the year 1759. This transfer of

jurisdiction from a people that the Indians loved to one that they

experienced a growing hate for during three-quarters of a century,

filled them with a spirit of revenge. Such was the dislike of the

Indians of Mackinaw to the English, that when Alexander Henry visited

that place in 1761, he was obliged to conceal the fact that he was an

Englishman and disguise himself as a Canadian voyager. On the way he

was frequently warned by the Indians to turn back, as he would not be

received at Mackinaw, and as there were no British soldiers there as

yet, he was assured that his visit would be attend with great hazard.

He still persisted, however, and finally, with his canoes laden with

goods he reached the fort, which, we have before remarked, was

surrounded with palisades, and occupied the high ground immediately

back from the beach. When he entered the village he met with a cold

reception, and the inhabitants did all in their power to alarm and

discourage him.

Soon after his arrival he received the very unpleasant intelligence,

that a large number of Chippewas were coming from the neighboring

villages in their canoes to call upon him. Under ordinary

circumstances this information would not have excited any alarm, but

as the French of Mackinaw as well as the Indians were alike hostile to

the English trader, it was no difficult matter to apprehend danger. At

length the Indians, about sixty in number, arrived, each with a

tomahawk in one hand and a scalping knife in the other. The garrison

at this time contained about ninety soldiers, a commander and two

officers. Beside the small arms, on the bastions were mounted two

small pieces of brass cannon. Beside Henry, there were four English

merchants at the fort. After the Indians were introduced to Henry and

his English brethren, their chief presented him with a few strings of

wampum and addressed them as follows:

"Englishmen, it is to you that I speak, and I demand your attention.

You know that the French King is our father. He promised to be such,

and we in turn promised to be his children. This promise we have kept.

It is you that have made war with this our father. You are his enemy,

and how then could you have the boldness to venture among us, his

children. You know that his enemies are ours. We are informed that our

father, the King of France, is old and infirm, and that being fatigued

with making war upon your nation, he has fallen asleep. During this

sleep you have taken advantage of him and possessed yourselves of

Canada. But his nap is almost at an end. I think I hear him already

stirring and inquiring for his children, and when he does awake what

must become of you? He will utterly destroy you. Although you have

conquered the French you have not conquered us. We are not your

slaves. These lakes, these woods and mountains are left to us by our

ancestors, they are our inheritance and we will part with them to

none. Your nation supposes that we, like the white people, cannot live

without bread, and pork, and beef, but you ought to know that He, the

Great Spirit and Master of Life, has provided food for us in these

spacious lakes and on these woody mountains.

"Our father, the King of France, employed our young men to make war

upon your nation. In this warfare many of them have been killed, and

it is our custom to retaliate until such time as the spirits of the

slain are satisfied. But the spirits of the slain are to be satisfied

in one of two ways; the first is by the spilling the blood of the

nation by which they fell, the other by covering the bodies of the

dead, and thus allaying the resentment of their relations. This is

done by making presents. Your king has never sent us any presents, nor

entered into any treaty with us, wherefore he and we are still at war,

and until he does these things we must consider that we have no other

father or friend among the white men than the King of France. But for

you, we have taken into consideration that you have ventured among us

in the expectation that we would not molest you. You do not come

around with the intention to make war. You come in peace to trade with

us, and supply us with necessaries, of which we are in much need. We

shall regard you, therefore, as a brother, and you may sleep

tranquilly without fear of the Chippewas. As a token of friendship we

present you with this pipe to smoke."

Henry was afterwards visited by a party of two hundred Ottawa warriors

from _L'Arbre Croche_, about seventy miles southwest of Mackinaw. One

of the Chiefs addressed him thus:--

"Englishmen: We, the Ottawas, were some time since informed of your

arrival in this country, and of your having brought with you the goods

we so much need. At this news we were greatly pleased, believing that,

through your assistance, our wives and children would be able to pass

another winter; but, what was our surprise, when a few days ago we

were informed the goods which we had expected were intended for us

were on the eve of departure for distant countries, some of which are

inhabited by our enemies. These accounts being spread, our wives and

children came to us crying, and desiring that we should go to the Fort

to learn with our ears the truth or falsehood. We accordingly

embarked, almost naked as you see, and on our arrival here we have

inquired into the accounts, and found them true. We see your canoes

ready to depart, and find your men engaged for the Mississippi and

other distant regions. Under these circumstances we have considered

the affair, and you are now sent for that you may hear our

determination, which is, that you shall give each of our men, young

and old, merchandise and ammunition to the amount of fifty beaver

skins on credit, and for which I have no doubt of their paying you in

the summer, on their return from their wintering."

The demands of the Indians upon the English, and their dissatisfaction

arising therefrom, had the effect to rouse the different tribes, and

they were noticed assembling from the surrounding country in great

numbers, and gathering in the vicinity of Mackinaw. One night four

hundred Indians lay around the Fort, evidently plotting mischief. A

Chippewa chief apprised Henry of the impending danger; but when the

suspicions were communicated to the Commandant of the Fort, Major

Etherington, he took no notice of it, supposing that the Indians only

resorted to this for the purpose of intimidation. The next day being

the King's birthday, the Indians proposed to celebrate it by a game of

_baggatiway_. It was played with bat and ball, and the contestants

were the Chippewas and Sacs. Major Etherington was present at the

game, and bet largely on the side of the Chippewas. In the midst of

the game, when all were in a high state of excitement, a warrior

struck the ball and sent it whizzing over the palisade into the Fort.

Instantly the Indian war yell was heard, and the savages rushed within

the gate, not however for the ball, but to tomahawk and scalp every

Englishman within the Fort. The French stood by as silent spectators

of the bloody scene, and were not attacked.

Henry witnessed the dreadful slaughter from his window, and being

unarmed he hastened out, and springing over a low fence which divided

his house from that of M. Langlade, the French Interpreter, entered

the latter, and requested some one to direct him to a place of safety.

Langlade hearing the request, replied that he could do nothing for

him. At that moment a slave belonging to Langlade, of the Pawnee tribe

of Indians, took him to a door which she opened, and informed him that

it led to the garret where he might conceal himself. She then locked

the door and took away the key. Through a hole in the wall Henry could

have a complete view of the Fort. He beheld the heaps of the slain,

and heard the savage yells, until the last victim was dispatched.

Having finished the work of death in the Fort, the Indians went out to

search the houses. Some Indians entered Langlade's house and asked if

there were any Englishmen concealed in it. He replied that he did not

know, they might search for themselves. At length they opened the

garret door and ascended the stairs, but Henry had concealed himself

among a heap of birch-bark vessels, which had been used in making

maple sugar, and thus escaped. Fatigued and exhausted, he lay down on

a mat and went to sleep, and while in this condition he was surprised

by the wife of Langlade, who remarked that the Indians had killed all

the English, but she hoped he might escape. Fearing, however, that she

would fall a prey to their vengeance if it was found that an

Englishman was concealed in her house, she at length revealed the

place of Henry's concealment, giving as a reason therefor, that if he

should be found her children would be destroyed. Unlocking the door,

she was followed by several Indians, who were led by Wenniway, a noted

chief. At sight of him the chief seized him with one hand, and

brandishing a large carving knife, was about to plunge it into his

heart, when he dropped his arm, saying, "I won't kill you. My brother,

Musinigon, was slain by the English, and you shall take his place and

be called after him." He was carried to L'Arbre Croche as a prisoner,

where he was rescued by a band of three hundred Ottawas, by whom he

was returned to Mackinaw, and finally ransomed by his Indian friend

Wawatam. At the capture of the place only one trader, M. Tracy, lost

his life. Captain Etherington was carried away by some Indians from

the scene of slaughter. Seventy of the English troops were slain. An

Englishman, by the name of Solomon, saved himself by hiding under a

heap of corn, and his boy was saved by creeping up a chimney, where he

remained two days. A number of canoes, filled with English traders,

arriving soon after the massacre, they were seized, and the traders,

dragged through the water, were beaten and marched by the Indians to

the prison lodge. After they had completed the work of destruction,

the Indians, about four hundred in number, entertaining apprehensions

that they would be attacked by the English, and the Indians who had

joined them, took refuge on the Island of Mackinac, Wawatam fearing

that Henry would be butchered by the savages in their drunken revels,

took him out to a cave, where he lay concealed for one night on a heap

of human bones. As the Fort was not destroyed, it was subsequently

reoccupied by British soldiers, and the removal to the Island did not

take place until about the year 1780.

Old Mackinaw, the theatre of so many thrilling scenes and tragic

incidents, has a history as a white settlement, reaching back to 1620,

the year of the landing of the Pilgrims at Plymouth. W. M. Johnson,

Esq., of Mackinac Island, in describing its history, says: "Mackinaw

City," for such has become the name of this wonderful point, "with

its coasts and the islands before it, has been the theatre of some of

the most exciting and interesting events in Indian history, previous

to the arrival of the 'white man.' It was the metropolis of a portion

of the Ojibwa and Ottawa nations. It was there that their Congresses

met, to adopt a policy which terminated in the conquest of the country

south of it; it was there that the tramping feet of thousands of

plumed and painted warriors shook Pe-quod-e-nonge--the Indian

name--while dancing their war dances, it was from thence that the

startling sound of the war yell of these thousands was wafted to the

adjacent coast and islands, making the peaceful welkin ring with their

unearthly shouts of victory or death.

"How remarkable, in reflecting upon the early and sound judgment of

the Indians in seizing upon the points commanding all the natural

avenues and passes of the Lakes, when it is considered that there

selections must necessarily have been the result of an intimate

knowledge with the geographical features of the country! This has been

yearly proved by the re-occupation of posts and places long neglected,

but the importance of which has become evident in proportion as we

have set a just value upon the Indian's judgment, with the natural

advantages of the country. Perhaps in no instance, is this more

strikingly exemplified than in Mackinaw City, the commanding position

of which, although always known to the Indians, Traders, and

Missionaries, and lately confirmed by Military Scientific Europeans;

_but as yet not perceived by our Government_. It is the only point

which can control the passage of the Straits of Mackinaw, and also the

Indians living in numerous villages south of the Straits. The Island

of Mackinac was merely occupied by the English to escape a second

massacre as in 1763; and which occupancy our Government has blindly

followed, believing it, as an evidence of English military skill and

judgment in the selection of commanding posts, while they at that

period did not make this selection with any reference to a future

hostile maritime power who might wish to pass, or force a passage

through the Straits.

[Illustration: Sugar Loaf--Mackinac.]

[Illustration: Mackinac Island. 1. Lover's Leap. 2. Harbor. 3.

Village. 4. Fort. 5. Signal. 6. Sugar Loaf. 7. Mission. 8. Robinson's

Folly.]

"The land rises gradually from the water at Mackinaw City, until it

reaches an elevation of seventy-five feet, from which beautiful and

picturesque views are obtained of the waters of the Straits, with the

numerous Islands sleeping on its bosom. The prospect from the City is

beautiful, beyond description--the Battery at New York can only be

compared to it, which is like it in its location. The visitor will

enjoy the view presented of the Islands, Points, and adjacent shores;

especially on a calm day, for the lake, and the green woods upon isle

and promontory, lie with a sleepy stillness before him, enhancing the

beauty of the prospect; and when the mind contemplates the events of

two hundred and fifty years ago, when thousands of the red sons of the

forest passed and repassed the site upon which he now stands, he will

appreciate more fully the rapid strides of civilization.

"Two hundred and fifty years ago, bark canoes only dotted the surface

of the Lake; this spell of quiet was then broken a few years afterward

by the boisterous Canadian _Voyageur_ with his songs, as he rowed or

paddled his _bateaux_ and large northwest canoe. Now, the roaring

noise of the wheels of steamers, the shrill whistle of the propeller,

and the whitening sails of hundreds of vessels have succeeded to the

past age of darkness and quiet. Civilization and commerce have broken

the charm which beautified Indian scenery in years forever gone by."

A work, published under the auspices of the Canadian Government, in

three large octavo volumes, French, entitled "Relations of the

Jesuits," containing the most remarkable events that transpired in

the missions of the Jesuits in New France, furnishes valuable

information of the missions in the Mackinaw region. Among the

remarkable phenomena which came under the observation of the Jesuit

Fathers in Mackinaw, was the appearance of a parhelion on the 21st of

January, 1671. This remarkable phenomenon occurred about two hours

before sunset. It presented the form of a great crescent with its

points turned toward the sun. At the same time two other suns

appeared, equidistant from it, partly covered by a cloud having all

the colors of the rainbow, very luminous and dazzling to the eye. The

Indians said it was a premonition of great cold, which followed soon

after. On the 16th March the same parhelion appeared, and was seen

from three different places more than fifty leagues apart. The

observer at the Mackinaw mission saw three suns distant some half

league from each other. They were seen twice the same day, one hour

before sunrise and one hour before sunset. In the morning they were on

the south side of the true sun, and in the evening on the west side.

That on the south side was so accurate that it was difficult to

distinguish it from the true sun, excepting that it was partly

surrounded by a scarlet band on the side toward the sun. That on the

other side had more the appearance of an oval iris than a sun,

nevertheless it was an image like those which painters adorn with

golden rays, giving it a very magnificent appearance.

The same parhelion was seen on the island of Manitou in Lake Huron,

and accompanied by a very remarkable appearance. Three suns appeared

in the west, parallel with the earth. They were equal in size, but not

in beauty. The true sun was west-by-southwest, and the false sun on

each side. At the same time were seen parts of two circles parallel to

the horizon, having the colors of the rainbow, beside a fourth part of

the circle perpendicular to the horizon, having nearly the same color,

touched the false sun, which was in the southwest, and cutting the

half circle parallel to the horizon, was mingled and lost in its rays.

The false suns disappeared from time to time, and even the true sun.

Finally, a fourth sun was seen placed in a right line. When the false

suns disappeared they left after them two rainbows, as beautiful as

their own light. The Indians, who attributed all these signs to the

Genii, and who believe that they are married, wanted to know of the

missionary if these were not the wives of the sun. At this question it

occurred to him that a favorable opportunity was presented for

explaining to them the mysteries of the Trinity. On the next day the

Indian women, who before would not come to hear prayers, came and

presented their children to be baptized.

At the Saut St. Mary, seven false suns appeared around the true sun.

The true sun was in the centre of a circle formed by the colors of the

rainbow. On either side were two false suns, and also one above and

one below. These four were placed on the circumference of the circle,

and at equal distances directly opposite from each other. Beside this,

another circle of the same color as the first, but much larger, rested

the upper part of its circumference in the centre of the true sun,

while below and on either side were the false suns. All these eight

luminaries made a grand spectacle.

Auroras, even in midsummer, are of frequent occurrence, and exhibit a

brilliancy and extent rarely observed in lower latitudes. The

phenomena which most frequently occur are the following: A dark cloud

tinged on the upper edge with a pale luminous haze, skirts the

northern horizon. From this streaks of orange and blue colored light

flash up, and often reach a point south of the zenith. They rapidly

increase and decrease, giving to the whole hemisphere the appearance

of luminous waves and occasionally forming perfect corona. They

commence shortly after sunset and continue during the night. The

voyagers regard them as the precursors of storms and gales, and our

own observations have confirmed the result. Occasionally broad belts

of light are seen spanning the whole arc of the heavens, of sufficient

brilliancy to enable one to read. In the winter these phenomena are

much more frequent, and the ground appears tinged with a crimson hue.

We find in these relations of the Jesuits other matters of equal

interest. The fathers of the missions in and around the Straits of

Mackinaw gave it as their opinion, that the waters of Lake Superior

entered into the Straits by a subterranean passage, and in support of

it, mention the wonderful fact that the current floats against the

wind, and notwithstanding it drives furiously in one direction,

vessels are enabled to sail in a contrary direction as rapidly as

though the wind were not blowing. In addition to this, they refer to

the constant boiling up of the waters. Without admitting this theory,

they affirmed that it was impossible to explain two things. The first

is, that without such subterranean passage it is impossible to tell

what becomes of the waters of Lake Superior. This vast lake has but

one visible outlet, namely, the river of the Saut, while it receives

into its bosom the waters of a large number of rivers, some twelve of

which are of greater dimensions than the Saut. What then, they ask,

becomes of all these waters if they do not find an issue through a

subterranean river. The second reason for their belief in this theory

is the impossibility to explain from whence come the waters of Lake

Huron and Lake Michigan? But very few rivers flow into these lakes,

and their size is such as to justify the belief that they must be

supplied through the subterranean river entering into the Straits.

CHAPTER V.

Island of the Giant Fairies -- Possession by the English --

Erection of Government house -- French remain at Old Mackinaw

-- Finally abandoned -- Extent of the Island -- History --

Description -- Natural curiosities -- Arch Rock -- Sugar Loaf

Rock -- Scull Rock -- Dousman's Farm -- Davenport's Farm --

Robinson's Folly -- The Devil's Punch Bowl -- Healthful

atmosphere -- Transparency of the waters -- Compared with

Saratoga, Cape May, and Mt. Washington as a point for health

and recreation -- Description of a traveler in 1854 --

Arrival of steamers and sailing vessels at the port during

the year -- Mr. Johnson's reminiscences -- Indian name of Island

-- Mythology -- Three brothers of the great Genii -- Visit to

the subterranean abode of the Genii -- Vision -- Apostrophe

of an old Indian Chief -- Old buildings -- Door of

Marquette's Chapel -- John Jacob Astor and the fur trade --

Present support of the place -- Fort Mackinaw -- Fort Holmes

-- Fine view -- Interesting localities -- War of 1812 --

Death of Major Holmes -- Soil of the Island.

The old fort having been deserted by the English, as we have noticed

in a previous chapter, and they having fled to the Island of Mackinaw,

which, in the Indian name, signifies Island of the giant fairies,

preparations were made for a settlement. Sir Wm. Johnston called a

grand council with those Indians who had been engaged in the massacre

at Old Mackinaw. By this council, which was held in 1764, the spring

following the siege, a way was opened for St. Clair to negotiate for

the island, and also for the grants previously made by the Indians to

the French for military purposes. The first thing done after the

island had been obtained was the erection of a government house. The

French and others who still remained at Old Mackinaw, amounting only

to about three hundred, continued a few years, when they finally left,

and everything was suffered to go into decay. A desolation reigned

over it for many years, and, on account of the bloody siege, that

point, which was the most attractive as well as the most important to

Indians, French, and English in all the Lake region was, as if by

common consent, abandoned.

[Illustration: Arch Rock.]

[Illustration: Rock Castle--Pictured Rocks.]

The "New Mackinaw," as it is called, distant seven miles from the Old,

is on an island about nine miles in circumference, and covers an area

of six thousand acres. Its extreme elevation above the lake is about

three hundred and twelve feet. The village and fortress are situated

on the southeastern extremity of the island, where there is a good

harbor protected by a water battery. The island remained in possession

of the British until 1793, when it was surrendered to the United

States. It was retaken in 1812, but restored again by the treaty of

Ghent, in 1814. It is situated in North lat. 45 deg. 54', West lon. 84 deg.

30' from Greenwich, being 7 deg. 30' west from Washington. It is three

hundred and fifty miles north of Chicago and about three hundred miles

north from Detroit, and about two hundred and fifty miles west of

Collingswood, Canada. The fort stands on an elevated ground about two

hundred feet above the water. The town contains at present three

hotels, six boarding houses, eight dry-goods stores, and seven

groceries. Its public buildings are a Court House, Jail, Custom House,

Post Office, and Express Office. There are two Churches, the Roman

Catholic and Presbyterian.

The first thing we shall notice as a natural attraction on the island,

is what is called "The Arch Rock." This is a natural arch projecting

from the precipice on the northeastern side of the island, about a

mile from the fort, and elevated about one hundred and forty feet

above the level of the water. Its abutments are formed of calcareous

rock, and have been produced by the falling down of great masses of

rock, leaving a chasm of eighty or ninety feet in height, and covered

by the arch which spans it of fifty or sixty feet sweep. The scene

presented by cliff and chasm is one of wild grandeur. Like the Natural

Bridge of Virginia, it possesses an attraction to all fond of natural

curiosities, sufficient of itself to justify a visit to the northern

lakes. The view from the beach is particularly grand. Before you is a

magnificent arch suspended in mid air. Indian tradition says that this

wonderful arch was formed by the giant spirits who inhabited this

island. Geological tradition, however, indicates that it was formed by

the action of the waters, which were at a remote period much higher

than at the present time.

The next object which strikes the attention of the visitors is the

"Sugar Loaf Rock," a high, isolated, conical rock which, resting upon

the elevated plateau that forms the next highest point of the island

from that of Fort Holmes, exhibits a rise of some sixty to eighty

feet. This is but little less than the elevation of the ridge which

forms the crowning plan of the island, and upon which the dismantled

post of Fort Holmes is seen, being separated therefrom by a distance

not exceeding one hundred and fifty yards. By what violent throe of

nature it has become severed from the adjacent ridge, of which it no

doubt, formed a part, is matter of curious inquiry. Has nature done

this by gradual recession, or by the slow upheaval of the land? On

inspection, this rock is found cavernous, slightly crystalline, with

its strata distorted in every conceivable direction. In its crevices

grow a few cedars and vines. As the visitor approaches it by the road

side its effect is grand and imposing; still more so, perhaps, when

beheld from the top of the ridge, where its isolated position with its

bold form, breaking the outline of the island, strikes the beholder

with wonder and admiration.

Robinson's Folly is a high bluff, northeast from the village of

Mackinaw, half a mile from the mission house. Soon after the

settlement of the modern Mackinaw, Capt. Robinson, of the English

army, then commanding this port, had a summer house built on the brow

of this bluff, now called Robinson's Folly, for the purpose of

enjoying the prospect from that cool and elevated spot. Often he and

his brother officers resorted there during the summer days, to while

away lonely and tedious hours. Pipes, cigars, and wine, were brought

into requisition. No Englishman at that period was without them; in

fact, no hospitality or entertainment was complete without them. They

were indeed isolated; the nearest white settlements being then

Detroit, Green Bay, Saut St. Mary, and Chicago. Communications with

these places were not frequent.

A few years after, from the action of the elements, the brow of the

bluff, where Robinson's Folly stood, was precipitated to the base of

the rock, where the fragments can now be seen, which disastrous event

gave rise to its name.

The "Scull Rock," half a mile or three quarters northwest from the

rear of Fort Mackinaw, is chiefly noted for a cavern, which appears to

have been a receptacle for human bones, many of which were still to be

observed about its mouth a few years ago. The entrance is low and

narrow, and seems to promise little to reward the labors of

exploration. It is here probably that Alexander Henry was secreted by

the chief Wawatam after the horrid massacre of the British garrison at

Old Mackinaw.

Chimney Rock well repays the trouble of a visit, with the other points

of interest on the island.

Dousman's Farm, two miles west from the Village of Mackinaw, consists

of a section of land; the road to the English or British landing

passes through it, also to Scott's or Flinn's Cave, which is on the

northwestern portion of the farm. There are three springs of cold

delicious water on this farm, two of them are shaded by beech and

maple trees. This farm yields yearly from eighty to one hundred tons

of hay, besides a large quantity of potatoes and other farm produce.

Davenport's Farm, about one and a half miles from the village, is

situated on the southwestern portion of the Island. At the base of the

bluff, on the south part of this farm, is the Devil's Caves, and near

them is a beautiful spring of clear cold water, shaded by evergreens

and other trees. Half way up the bluff, which is nearly, if not fully,

three hundred feet high at this point; stands out, detached from the

limestone, an isolated rock, in appearance similar to the Sugar Loaf

Rock, which some persons have called the Lover's Leap; it is worth the

trouble of a visit, which a few minutes walk from the village

accomplishes. There are several points called Lover's Leap, so called

by romantic visitors, within the last few years. A gentleman from

Chicago, has purchased this farm, and report says that several

summer-houses are to be built upon it, which will enhance the beauty

of this locality.

Wm. M. Johnston Esq., furnishes the following tradition of Lover's

Leap:

"The huge rock called the 'Lover's Leap' is situated about one mile

west of the village of Mackinaw. It is a high perpendicular bluff, one

hundred and fifty to two hundred feet in height, rising boldly from

the shore of the lake. A solitary pine tree formerly stood upon its

brow, which some Vandal has cut down.

"Long before the pale faces profaned this island home of the Genii, a

young Ojibwa girl, just maturing into womanhood, often wandered there,

and gazed from its dizzy heights and witnessed the receding canoes of

the large war parties of the combined bands of the Ojibwas and Ottawas

speeding south, seeking for fame and scalps.

"It was there she often sat, mused and hummed the songs Ge-niw-e-gwon

loved; this spot was endeared to her, for it was there that she and

Ge-niw-e-gwon first met and exchanged words of love, and found an

affinity of souls existing between them. It was there she often sat

and sang the Ojibwa love song--

'Mong-e-do-gwain, in-de-nain-dum,

Mong-e-do-gwain, in-de-nain-dum,

Wain-shung-ish-ween, neen-e-mo-shane,

Wain-shung-ish-ween, neen-e-mo-shane,

A-nee-wau-wau-sau-bo-a-zode,

A-nee-wau-wau-sau-bo-a-zode.'

I give but one verse, which may be translated as follows:

A loon, I thought was looming,

A loon, I thought was looming:

Why! it is he, my lover,

Why! it is he, my lover;

His paddle, in the waters gleaming,

His paddle in the waters gleaming.

"From this bluff she often watched and listened for the return of the

war parties, for amongst them she knew was Ge-niw-e-gwon; his head

decorated with war-eagle plumes, which none but a brave could sport.

The west wind often wafted far in advance the shouts of victory and

death, as they shouted and sang upon leaving Pe-quod-e-nong (Old

Mackinaw), to make the traverse to the Spirit, or Fairiy Island.

"One season, when the war party returned, she could not distinguish

his familiar and loving war shout. Her spirit, told her that he had

gone to the Spirit-Land of the west. It was so: an enemy's arrow had

pierced his breast, and after his body was placed leaning against a

tree, his face fronting his enemies, he died; but ere he died he

wished the mourning warriors to remember him to the sweet maid of his

heart. Thus he died far away from home and the friends he loved.

"Me-she-ne-mock-e-nung-o-qua's heart hushed its beatings, and all the

warm emotions of that heart, were chilled and dead. The moving, living

spirit of her beloved Ge-niw-e-gwon, she witnessed continually

beckoning her to follow him to the happy hunting grounds of spirits in

the west--he appeared to her in human shape, but was invisible to

others of his tribe.

"One morning her body was found mangled at the foot of the bluff. The

soul had thrown aside its covering of earth, and had gone to join the

spirit of her beloved Ge-niw-e-gwon, to travel together to the land of

spirits."

Another point of interest and curiosity is the Devil's Punch Bowl,

situated south from the gateway, as you enter the farm of the late J.

Dousman, Esq.

This Island which rises like a gem on the brow of the lakes, is

favored by the clearest and most healthful atmosphere, and washed by

the purest and most transparent water in the world, imparting the most

pleasurable sensations imaginable. When this enchanting region shall

become fully known, Saratoga, Cape May, and Mount Washington will be

forgotten by those who fly from the heat and dust of our inland

cities, to breathe a pure air and drink health-giving waters.

A traveler in 1854, thus describes this interesting locality,

"Everything on the island is a curiosity, the roads or streets that

wind around the harbor or among the grove-like forests of the island,

are naturally pebbled and macadamized, the buildings are of every

style, from an Indian lodge to an English house, the island is covered

with charming natural scenery, from the beautiful to the grand, and

one may spend weeks constantly finding new objects of interest, and

new scenes of beauty. The steamers all call here on their way to and

from Chicago, and hundreds of small sail vessels in the fishing trade

have here their head quarters. Drawn upon the pebbled beach, or

gliding about the bay, are bark canoes, and the far-famed Mackinaw

boats, without number. These last are the perfection of light sail

boats, and I have often been astonished at seeing them far out in the

lake, beating up against winds that were next to gales."

We are indebted to Mr. Johnston for the following official list,

giving the number of sail vessels and steamers that have passed

through the Straits of Mackinaw during the _day time_, as reported to

the Revenue department, for six months, ending September 30th, 1859.

Barques. Brigs. Schr's. Steamers.

April, 14 9 101 47

May, 9 11 177 82

June, 15 13 221 194

Next 3 mon's 98 61 764 353

--- --- --- ---

136 94 1263 586

Total, 2079.

It would be a pretty correct estimate to add at least one-third more

of the total number for those that passed during the night,--which

would be a very low estimate of the shipping passing through our

straits.

But few of the vessels passing through the straits leave the main

channel, and go to the island some miles out of the way.

The lake traffic has of late years become perfectly enormous, the

increase of the western navigation being unprecedented. For example,

three thousand and sixty-five steamers passed up from Lake Erie to

Lakes Huron and Superior, by Detroit, in 1859, and three thousand one

hundred and twenty-one passed down. The greatest number up in a single

day was eighty-five--down seventy-three. Detroit statistics show that

five steamers, five propellers, four barques, seven brigs, and

eighty-five schooners have been more or less engaged in the Lake

Superior trade during the past season. Forty vessels left during the

season for European and seaboard ports, some of which have returned,

and one has taken her second departure. Navigation at Detroit opened

March 14th, and closed December 15th.

William Johnston, Esq., who has long resided on the island, says: 'The

Indians, from the earliest times, have always regarded the Island of

Mackinaw with veneration. The Indian name is 'Moc-che-ne-mock-e-nug-gonge,'

which, as before stated, signifies Island of Great or Giant Fairies.

"Indian mythology relates that three brothers of great or giant

Fairies, occupied different Islands in this section of the country.

The eldest occupied the Island Missilimackinac, the second lived on

the Island Tim-au Rin-ange-onge, in Lake Michigan, now called

Pottawattime Island, the youngest inhabited an Island called

Pe-quoge-me-nis, in Lake Huron. The heathen Indians, to this day, look

upon them with awe and veneration, and in passing to and fro, by their

shores, still offer to the Great Spirits tobacco and other offerings,

to propitiate their goodwill. The stories they relate of these Great

Fairies, are very interesting and worthy of record.

"The present southern gate of Fort Mackinac overlooks the spot, where

in olden times a door existed, to the entrance of the subterraneous

abode of these Giant Fairies. An Indian Chees-a-kee, or spiritualist,

who once encamped within the limits of the present garrison, related,

that some time during the night, after he had fallen asleep, a fairy

touched him and beckoned him to follow. He obeyed and his spirit went

with the fairy; they entered the subterraneous abode, through an

opening beneath the present gate near the base of the hill. He there

witnessed the giant spirits in solemn conclave in what appeared to be

a large beautiful wigwam. After being there some time, lost in wonder

and admiration, the chief spirit directed one of the lesser ones, to

show the Indian spirit out and conduct him back to his body. This

Indian could never be induced to divulge the particulars of what he

witnessed in his mysterious visit.

"An old Indian chief upon leaving this island, to visit his friends in

Lake Superior, thus soliloquized, as he sat on the deck of McKnight's

splendid steamer, the Illinois, while the darkness began dimly to

shadow forth the deep blue outlines of the island:

"'Moc-che-ne-mock-e-nug-gonge, thou Isle of the clear, deep-water

Lake, how, soothing it is from amidst the curling smoke of my opawgun

(pipe), to trace thy deep blue outlines in the distance; to call from

memory's tablets the traditions and stories connected with thy sacred

and mystic character, how sacred the regard, with which thou hast been

once clothed by our Indian seers of gone-by days; how pleasant in

imagination for the mind to picture and view, as if now present, the

time when the Great Spirit allowed a peaceful stillness to dwell

around thee, when only light and balmy winds were permitted to pass

over thee, hardly ruffling the mirror surface of the waters that

surrounded thee. Nothing then disturbed thy quiet and deep solitude,

but the chippering of birds, and the rustling of the leaves of the

silver-barked birch; or to hear, by evening twilight the sound of the

giant Fairies as they with rapid step, and giddy whirl, dance their

mystic dance on thy lime-stone battlements.'

"Several old buildings are now standing, the frames of which were

brought from old Mackinaw in the year 1764, which gives an odd and

venerable appearance to the village. Mr. Schoolcraft had the door of

Marquette's Chapel pointed out to him, which had been brought over

from Mackinaw, and hung to one of the edifices of the town.

"The village formerly received its greatest support from the fur

trade, when in the hands of the late John Jacob Astor, Esq., being, at

that time, the outfitting and furnishing place for the Indian trade.

His outfits extended then to the head waters of the Mississippi, on

the northwest, south to Chicago, southwest by the way of Green Bay, to

the Mississippi, and Missouri Rivers, in fact his business was carried

on throughout all the then northwest Indian country. This trade became

extinct in 1834, when Mr. Astor sold out to Ramsey Crooks, Esq., of

New York, and others, but it lacked the energy and controlling

influence which had been characteristic of Mr. Astor's business, and

after languishing a few years, the new company became involved and

their outposts were discontinued.

"The place since then has been mostly supported from the fisheries,

which are excellent and extensive. It is estimated that twenty

thousand barrels of white fish and trout are exported from this

country alone annually, estimated worth, at this point, about one

hundred and fifty thousand dollars. A material support is also derived

from the immense amount of trade.

"The population is fluctuating, owing to the influx of strangers

seeking health, traders, and Indians; but the permanent inhabitants of

the village are about one thousand and fourteen, as per census of

1854.

"Fort Mackinac stands on a rocky eminence immediately above the town,

and is at present garrisoned by a company of United States troops: a

chaplain (Episcopalian) is attached to the garrison, and services are

held there every Sabbath. Fort Holmes occupies the highest bluff of

the island, and is not at present occupied: this fortress was erected

by the English, while they held possession of the island, during the

last war, and by them named Fort George. But after the surrender of

the island in 1814, the name was altered in compliment to the memory

of Major Holmes of the United States Army, who fell in the unfortunate

attack upon the island by Col. Croghan. The gallant Holmes was killed

a little below the rise of ground, as you descend toward the Dousman

farm-house, on your way to the British landing. On Fort Holmes is a

triangular station for the government engineers, who have been at work

some years in the straits.

"Visitors mounting the station on a still clear day, have a view of

this island, the straits with its curves, islands and points, and the

adjacent shores, which well repays them, especially on a calm day, for

the lake and green woods lie in stillness before them, taking the mind

for hundreds of years back, to the time when thousands of warriors

occupied the prominent points brought within view.

"Off to the northwest, some four or five miles, lies the mixed

Canadian and Indian settlement of Point St. Ignace and Moran Bay, with

a few farms, which give a more agreeable view to the otherwise

sameness of wood and water. There the Indians, called the

Au-se-gum-ugs, lived until driven away by the Ojibwas and Ottawas, as

they extended their conquests south and west. There also the Iroquois

were permitted to locate and live before the French reached and

settled on the St. Lawrence, there some of the Iroquois were massacred

and driven off by the Ojibwas and Ottawas. North of this can be seen

the outlines of the bluff called "Rabbit Sitting," northeasterly the

St. Martin Islands, the entrance of the Chenoux, and the dividing

ridge between this and the Saut St. Mary. On the northeast can be seen

the Detour, and to the south, Bois Blanc Light-House, and the

Cheboy-e-gun; and on the west the Straits of Lake Michigan, with

Waugoohance Point and Light-House.

"To the northwest of the ridge, where the woods slope by a gradual

descent to the shores of the Island, is the place at which the English

in the last war (1812), from six to eight hundred strong, composed of

a few English, Canadians, the majority being Indians, landed at night,

and having secured Michael Dousman's cattle, at his farm adjoining the

landing, and succeeded during the night in reaching the hollow, which

may be seen on the way from Fort Mackinac to Fort Holmes, a little

northwest of the present parade-ground, or nearly opposite the

northwest rear gate of the present fort, with their cannon, which by

daylight, was placed in battery on the knoll south of the hollow

before alluded to, which by its position completely commanded the

western gate and the garrison itself, took their station.

"At dawn the citizens of the village were roused, and told to flee to

a place called the Distillery, west of the present village, as the

English troops were about to attack the American fort, and that the

English commanding officer had pledged his word for the safety of the

lives of those citizens who would flee to the place designated. This

was the first intimation the citizens had of war being declared

between the United States and Great Britain. Soon a cannon shot was

fired over the fort, its booming being also the first intimation the

American garrison had of the country being in a state of war. An

English officer appeared with a flag to summon the garrison to

surrender, stating the overwhelming force they had in command. The

American garrison, being short of one full company of men, was

surrendered, and the few troops taken and sent to Detroit on parole.

After this the English built and occupied Fort George, (now called

Fort Holmes) between the years 1812 and 1814. The English government

paid ten thousand pounds as prize-money to the volunteers and

soldiers, and merchandise and arms to the Indians. In the year 1836 I

examined the list or pay-roll for this prize-money; the names of all

those who participated in the taking of Fort Mackinac were there

enrolled, the money was divided according to rank, and each person

receipted for his individual share.

"It is worth knowing, that by the treaty of Paris, of 1783,

acknowledging the independence of the United States, and fixing its

boundaries, Fort Mackinac fell under the jurisdiction of the United

States, and was surrendered, according to McKenzie, in 1794. In 1812

it was taken, as before stated, by the English and their Indian

allies. It resisted an attack from a strong detachment of the American

army and navy in 1814, under Col. Croghan, and was finally restored to

the United States by the treaty of Ghent.

"In 1814 Col. Croghan landed at the English Landing, under cover of

the guns of the American vessels. The troops moved from the landing,

and had reached Mr. M. Dousman's farm-house. The skirmishing with

the English and Indians had already commenced. East from the house is

a ridge over which the road lay. On this ridge and back of it, also on

each side of the road, the English were posted in force. The gallant

Major Holmes, on reaching the clearing near the house, formed his men

for a charge upon the enemy posted on the ridge. To encourage his

troops he led the charge. The English and Indians, seeing the strong

force, had commenced retreating, when an English sergeant thought he

might as well discharge the cannon before retreating with his

comrades, so accordingly applied the match. At this instant, Major

Holmes was either killed by a grape shot, or by an accidental musket

ball. His death threw the Americans into a panic, and they immediately

commenced a retreat, which ended in confusion.

"When the fleet first appeared before the island, there was only one

company of troops in the fort--had Col. Croghan then summoned it to

surrender, it would have been given up; but he sailed away, went and

burnt the trading-houses at Old St. Joseph's Island, and from thence

sent an expedition to the Saut St. Mary, under Major Holmes, who

burned the North West Fur Company Houses on the Canada side, and

carried away all the personal property of individuals on the American

side. Thus ten or twenty days were lost. In the mean time, the Indians

had come to the defense of Fort Mackinac, and, on the second

appearance of Col. Croghan, they were prepared, and our troops

shamefully defeated.

"This island, although the bluffs present the appearance of sterility,

is covered with a strong soil, which is continually renovated by the

spontaneous decomposition of calcareous rock. The common growth of

trees on the island are the sugar-maple, beech, birch, white and

yellow pine, white and red spruce, balsam fir, white cedar, iron wood,

and the poplar; the trees now seen are the second and third growth. On

the northwestern part of Mr. Dousman's farm, a few of the old

patriarchs of the forest are still standing."

CHAPTER VI.

Lake Superior -- Scenery -- Transparency of its waters --

Climate -- Isle Royale -- Apostles' Islands -- La Point --

Thunder Cape -- Cariboo Point -- A wonderful lake -- Romantic

scenery -- Pictured Rocks -- Rock Castle -- The Grand Portal

-- The Chapel -- Fluctuations in the waters of Lake Superior

-- Curious phenomena -- Retrocession of the waters -- Mirage

-- Iron mountains and mines -- Description of -- Products --

Shipments -- Copper -- Immense boulders -- Produce of the

mines for 1857 -- Shipment of copper from the Lake for 1858

-- Centre of the mining country -- Iron Mountains -- Copper

mines of Great Britain -- Coal -- Mackinaw, a great

manufacturing point -- Key to the Upper Lakes -- Commerce of

Lakes -- Growth of cities.

Lake Superior, though it possesses not all the vastness of the ocean,

is yet equal in sublimity. In gazing upon its surface, whether spread

out like a vast mirror reflecting the varying tints of the sky, or

ruffled by gently curling waves, or lashed into fury by the tempest,

one is impressed with the idea of the Infinite. It is known to be the

largest body of fresh water on the globe, being nearly four hundred

miles long from east to west, and one hundred and thirty wide. It is

the grand reservoir from whence proceed the waters of Michigan, Huron,

and Erie. It gives birth to Niagara, the wonder of the world, fills

the basin of Ontario, and rolls a mighty flood down the St. Lawrence

to the Atlantic.

This lake lies in the bosom of a mountainous region, where the Indian

yet reigns and roams in his wonted freedom. Except an occasional

picketed fort or trading house, it is yet a perfect wilderness. The

entire country is rocky and covered with a stunted growth of

vegetation such as is usual in high latitudes. The waters of this lake

are marvelously clear, and, even at midsummer, are exceedingly cold.

Mr. Charles Lanman, who has written a most admirable book, entitled

"Summer in the Wilderness," says, "In passing along its rocky shores,

in my frail canoe, I have often been alarmed at the sight of a sunken

boulder, which I fancied must be near the top, and on further

investigation have found myself to be upward of twenty feet from the

danger of a concussion. I have frequently lowered a white rag to the

depth of one hundred feet and been able to discern its every fold or

stain. The color of the water near the shore is a deep green; but off

soundings it has all the dark blue of the ocean."

Speaking of the climate, he says: "In midsummer it is beyond compare,

the air is soft and bracing at the same time. A healthier region does

not exist on the earth, an assertion corroborated by the fact, that

the inhabitants usually live to an advanced age, notwithstanding the

many hardships. The common diseases of mankind are here comparatively

unknown, and I have never seen an individual whose breast did not

swell with a new emotion of delight as he inhaled the air of this

northern wilderness."

The largest island in Lake Superior is Isle Royale. It is forty miles

in length and from six to ten miles in width. Its hills reach an

altitude of four hundred feet. During the winter season it is entirely

uninhabited, but in the summer it is frequently visited, particularly

by copper speculators. Near the western extremity of the lake are the

Apostles' Islands, which are detachments of a peninsula running out in

the same direction with Keweenaw, which is known as La Point. The

group consist of three islands, which rise like gems from the water.

There is a dreamy summer about them which make them enticing as the

Hesperides of the ancients.

The two most prominent peninsulas are Thunder Cape and Cariboo Point.

Thunder Cape is about fourteen hundred feet high. It looms up against

the sky in grandeur, and is a most romantic spot. Cariboo Point is

less lofty and grand in its appearance, but is celebrated for its

unknown hieroglyphics painted upon its summits by a race which has

long since passed away. In the vicinity of the bluff are found the

most beautiful agates in the world.

In the northeastern part of the lake is an island situated about

twenty miles from the Canadian shore, which has a wonderful lake in

its centre, about one mile in length. It is as beautiful as it is

wonderful. It is imbosomed in the fastnesses of perpendicular cliffs,

which rise to a height of seven hundred feet. It has but one outlet

and is impassable even to a canoe. At the opening of this narrow chasm

stands a column of solid rock which has a base of about one hundred

feet in diameter. The column rises, gradually tapering until it

reaches a height of eight hundred feet. A solitary pine surmounts the

summit of this wonderful column. There it stands like the sentinel of

this calm, deep lake, whose silence and solitude are rarely ever

broken, and whose tranquil bosom has never been ruffled by the

slightest breeze.

[Illustration: Rock Chapel.]

[Illustration: The Castles.]

The scenery on the shores of Lake Superior is in some places of the

most romantic character. About one hundred miles west of Saut St.

Mary, a range of cliffs are to be seen, what has been called the

"Pictured Rocks." They are a series of sandstone bluffs extending

along the shore of the lake for about five miles, and rising, in most

places vertically from the water, from fifty to two hundred feet in

height. These towering cliffs have been worn away by the action of the

lake, which for centuries has dashed an ocean-like surf against their

base. The surface of these rocks has been, in large portions,

strangely colored by bands of brilliant hues, which present to the eye

of the voyager a singularly pleasing appearance. One of these cliffs

resembles so much the turreted entrance and arched portal of some old

feudal castle that it has been called "Rock Castle." Beyond this is

another architectural curiosity, denominated "The Grand Portal," which

consists of an arched opening in the rocks. The cliff is composed of a

vast mass, of a rectilinear shape, projecting out into the lake six

hundred feet, and presenting a front of three hundred feet, and rising

to a height of two hundred feet. An entrance has been excavated from

one side to the other, opening out into large vaulted passages which

communicate with the great dome, some three hundred feet from the

front of the cliff. The Grand Portal, which opens out on the lake, is

of magnificent dimensions, being one hundred feet high, and one

hundred and sixty-eight feet wide at the water level. The distance

from the verge of the cliff, over the arch to the water, is one

hundred and thirty-three feet, leaving three feet for the thickness of

the rock above the arch itself. The extreme height of the cliff is

about fifty feet more, making in all one hundred and eighty-three

feet. It is impossible, adequately, to describe this wonderful scene.

The vast dimensions of the cavern, the vaulted passages, the rare

combination of colors, the varied effects of the light as it streams

through the great arch and falls on the different objects; the deep,

emerald green of the water, the unvarying swell of the lake, keeping

up a succession of musical echoes; the reverberation of one's voice

coming back with startling effect, must all be seen and heard to be

fully appreciated.

Not far from this point is "The chapel" of the voyagers which nature

has cut out of the cliff thirty or forty feet above the lake. The

interior consists of a spacious vaulted apartment. An arched roof from

ten to twenty feet in thickness rests on four gigantic columns of

rock. These columns consist of finely stratified rock, and have been

worn into curious shapes. At the base of one of these pillars an

arched cavity or niche has been cut, access to which is had by a

flight of steps formed by the projecting strata. The arrangement of

the whole resembles very much the pulpit of a church, while the arched

canopy in front, opening out to the voluted interior, with a flat

tabular mass rising to a convenient height for a desk, and an isolated

block resembling an altar, all fashioned as appropriately as if formed

by the hand of man, constantly impresses one that he is within the

walls of a church.

In the Geological Report, made by Foster and Whitney, to Congress, we

find the following remark: "It is a matter of surprise, that so far as

we know, none of our artists, have visited this region, and given to

the world representations of scenery, so striking and so different

from any which can be found elsewhere. We can hardly conceive of any

thing more worthy of the artist's pencil, and if the tide of

pleasure-travel should once be turned in this direction, it seems not

unreasonable to suppose, that a fashionable hotel may yet be built

under the shade of the pine groves near the chapel, and a trip thither

become as common as one to Niagara now is."

Beyond the grand portal, the rock, being less exposed to the force of

the waves, bears fewer marks of their destructive action. The entrance

to Chapel river is at the most easterly extremity of a sandy beach,

which extends for a quarter of a mile, and affords a convenient

landing place, while the drift terrace elevated about thirty feet

above the level of the lake, being an open pine plain, affords

excellent camping ground, and is the most central and convenient spot

for the traveler to pitch his tent, while he examines the most

interesting localities in the series which occur in the vicinity,

particularly the Castle and the Chapel.

One who had resided upon the shores of Lake Superior for several

summers says, "Our attention has been directed to the fluctuations in

the level of its waters, and while we have failed to detect any ebb

and flow corresponding with the tidal action, we have on the other

hand noticed certain extraordinary swells, which appear to be

independent of the action of the sun and moon." The Jesuit Fathers in

1670-1, had their attention called to these extraordinary swells. In

their "Relations," they say, "We found at one time the motion of the

waters to be regular and at others extremely fluctuating. We have

noticed however, that at full moon and new moon, the tides change once

a day for eight or ten days, while during the remainder of the time

there is hardly any change perceptible. The currents set almost

invariably in one direction, namely toward Lake Michigan, and they

almost invariably set against the wind, sometimes with great force."

Mackenzie who wrote in 1789, relates a very curious phenomenon, which

occurred at Grand Portage, on Lake Superior, and for which no obvious

cause could be assigned. He says, "the water withdrew, leaving the

ground dry, which had never before been visible, the fall being equal

to four perpendicular feet, and rushing back with great velocity above

the common mark. It continued thus rising and falling for several

hours, gradually increasing until it stopped at its usual height."

Professor Mather, who observed the barometer at Copper Harbor during

the prevalence of one of these fluctuations, remarks, "As a general

thing, fluctuations in the barometer accompanied the fluctuations in

the level of the water, but sometimes the water level varied rapidly

in the harbor, while no such variations occurred in the barometer at

the place of observation. The variations in the level of the water may

be caused by varied barometric pressure of the air on the water,

either at the place of observation or at some distant points. A local

increased pressure of the atmosphere at the place of observation would

lower the water level, where there is a wide expanse of water; or a

diminished pressure, under the same circumstances, would cause the

water to rise above its usual level."

In the summer of 1834, according to the report of Foster and Whitney,

made to Congress, in 1850, an extraordinary retrocession of the waters

took place at Saut St. Mary. The river here is nearly a mile in width,

and the depth of the water over the sandstone rapids is about two and

a half feet. The phenomenon occurred at noon. The day was calm but

cloudy; the water retired suddenly, leaving the bed of the river bare,

except for the distance of about twenty rods where the channel is

deepest, and remained so for the space of an hour. Persons went out

and caught fish in the pools formed in the rocky cavities. The return

of the waters was sudden and presented a sublime spectacle. They came

down like an immense surge, roaring and foaming, and those who had

incautiously wandered into the river bed, had barely time to escape

being overwhelmed. A similar event occurred in 1842, when the current

set back from the rapids, and the water rose upward of two feet above

the usual mark.

In 1845, Foster and Whitney, while coasting in an open boat between

Copper Harbor and Eagle River, observed the water rise up, at a

distance of a fourth of a mile to the northwest, to the height of

twenty feet. It curled over like an immense surge, crested with foam

and swept toward the shore. It was succeeded by two or three swells of

less magnitude, when the lake resumed its former tranquillity. At the

same time the mirage was beautifully displayed, and imaginary islands

were seen along the horizon. In 1849, they witnessed at Rock Harbor,

Isle Royale, the ebbing and flowing of the water, recurring at

intervals of fifteen or twenty minutes, during the entire afternoon.

The difference between the temperature of the air and the lake, gives

rise to a variety of optical illusions known as _mirage_. Mountains

are seen with inverted cones, headlands project from the shore where

none exist. Islands clothed with verdure or girt with cliffs rise up

from the bosom of the lake. On approaching Keweenaw Point, Mount

Houghton is the first object to greet the eye of the mariner. In

peculiar stages of the atmosphere, its summit is seen inverted in the

sky long before the mountain itself is visible. On the north shore the

Paps, two elevated mountains near the entrance of Neepigon Bay, at one

time appear like hour glasses, and at another like craters, emitting

long columns of smoke, which gradually settles around their cones.

The mines and minerals of the northwest constitute the most striking

feature of the country, and at the present time one of the great

sources of its wealth.