MDS Class __F-j^ ^ Book i 14 CopyiightN^. COPYRIGHT DEPOSIT. A BORDERLAND INDIAN CHIEF. WHEN MICHIGAN WAS NEW BY HULDA T. HOLLANDS CHICAGO A. FLANAGAN COMPANY LIBRARY of CONGRESS Two CoDies Received JUN 15 1906 r\ eopyritfht Entry )CLASS CC W. NO. Copyright 1906 BY A. FLANAGAN COMPANY CONTENTS 1 Page Americans, The First ^ j 7 Battle of Bloody/ Ridge 116 Cadillac's Village 79 Canal, the First 220 Cass, Lewis 155 Copper 198 Copper, Discovery of A Legend ^^ 200 Detroit, Early History of 59 Detroit, Old 130 Eternal Fire, The 201 Face of the Moon, The A Legend 42 Fire-Fly Game, The 39 Hahitans 169 Hotv the Arhutus Came to Michigan. A Legend 177 HidVs Surrender, General 150 Indian Corn 23 Indian Games 3 37 4 CONTENTS Page Indian Feasts 27 Indian Fishers 18 Indian Hunters 11 Indian Legends and Fairy Tales 14 Indian Lidlahy 47 Indian Names 48 Indian Tramps 52 Indian War Dance 40 Island Fairies, The A Legend 75 Lake Superior Boats, Before the Canal 216 Iron Ore 191 Land of Souls, The A Legend 25 La Salle and the Griffon 62 Mackinaiv Massacre, The 121 Manitou of Belle Isle, The A Legend 70 Maple Sugar 32 Marquette, Pere 202 Mich-ili-mack-i-nac 72 Michigan's First Motto 142 Michigan's First Yell ' 174 Military Forts 181 Missionaries and Fjir Traders 59 Pontiac 91 Pontiac's Conspiracy 95 CONTENTS 6 Page Rattlesnakes 21 Richard, Gabriel 165 Rodd, Old Mother 54 Roger's Rangers 88 Saiilf Sfe. Marie, Before the Canal 211 Shingehis and Kahehonika. A Legend 33 Sleeping Bear, Legend of the 210 St. Clair Flats 175 Tick-e-na-gnn. A Legend 46 Timid Hare and the Cruel Lynx, The A Legend 50 Walk-in-the-Water 163 Weeng. A Legend 16 White, Peter 224 WHEN MICHIGAN WAS NEW THE PERIOD OF DISCOVERY THE FIRST AMERICANS The fikst inhabitants of the Borderland region of whom we have any certain knowledge, were the American Indians. Where they came from is a mystery. They were here when the new world was discovered. The beau- tiful waters of the lakes and the rivers were their high- ways, over which they glided in their frail canoes. The great forests were their hunting grounds, where they followed the zig-zag trails, in search of shy bird and beast to satisfy their hunger. From the carefully preserved records of the earliest pioneer missionaries and explorers, we learn many very interesting facts concerning them. These visitors found them living in their wigwams and lodges of skin and bark. Their homes were rude in design and construction, yet they satisfied the simple necessities of a primitive people. The wigwams were small, while the lodges were large and roomy, well lined and carpeted with fur rugs and rush mats. 7 8 WHEX MICHIGAX WAS NEW Their clothing was made of the skins of wild animals, ornamented with colored porcupine quills and brilliant feathers. Strings of wamjDum beads were worn around the neck, and suspended from the perforated nose and ears. They plaited strips of ornamented buckskin with the strands of their long black hair, which hung in a heavy braid down their backs. The great chiefs were distinguished from the common warriors by their orna- ments. Their head-dress was a tuft of eagle feathers. The necklace was made of bear's claws. The belt was the woven hair of the bear or bison and on the breast was a crescent of hammered copper. Their cooking utensils were modeled according to their crude ideas of form and beauty, and were made of the materials that nature furnished. Some were made of stone, some of wood and others of baked clay. The latter, of which many pieces are still in existence, furnish specimens of the first American pottery. Their food consisted of the game they killed, the fish they caught and the scanty crops they raised. Corn was the staple food, and it also figured largely in their le- gends and folk-lore. Besides corn, they raised beans, melons and squashes in large quantities. Their weapons for war and hunting consisted of stone tomahawks, war clubs, spears, and bows and arrows. The bows were long and strong and were very etfective in the hands of the savage warriors. The arrows were tipped at one end with flint points, at the other with feathers. Pipes were a very important feature of all their cere- monial gatherings, their war and peace councils, and THE PERIOD OF DISCOVERY 9 their feasts. Some of these were made of baked clay, and some were carved from stone. They were unique and grotesque in design, but crude in workmanship. PEACE PIPES AND STEELS FOR STRIKING FIRE. Wampum was used by the Indians for the record and enforcement of their unwritten laws and treaties. Busi- ness transactions between different tribes, or nations, was not recognized unless confirmed by strings or belts of wampum. There were two kinds of wampum — white and dark purple. Both kinds were carved from the outer and inner layers of certain sea shells into beads of dif- ferent shapes and sizes. An inferior kind of wampum was sometimes made of the small spiral fresh water shells that were found in large quantities along the pebbly shores of the Borderland. The wampum beads were strung on strings of deer skin or the strong sinews of that animals, and were then plaited into braids or belts. 10 WHEN MICHIGAN WAS NEW ^^Chemaun'' was the native name for their canoes. These were long, narrow, and pointed at both ends. Some were made of skins stretched over a light frame of wood, some were made of logs hollowed out nntil the surface was very thin, and some were made of birch bark. The latter were most in use, and much pains were taken in their construction. The bark was stripped from the tree in one piece, large enough for the whole canoe. The ends were sewed together with the fine strong roots of the cedar and then the boat was made water-tight by cover- ing the weak places with boiling pine pitch. It was then stretched over a frame work of very thin ribs and cross pieces, made from strips of cedar, and gaudily painted with natural mineral paints. Both ends were elevated above the water, and when completed it resembled a Ve- netian gondola in shape. Although so light, it was very strong. The marriage ceremony was quite simple. The bride- groom built a new lodge and furnished it. When the wedding day arrived, the bride filled a dish with corn, gathered sufficient fuel to cook it, and carried them to the new lodge. This ceremony was followed by a great feast, to which all the relatives, and sometimes the whole vil- lage, were invited. The Indian woman was frugal and industrious. She wove the rush and corn-husk mats to furnish her home. She tanned the deerskins, and shaped them into clothing for her family. She cured the soft, rich furs of the na- tive animals for rugs and wraps. She plaited splint bas- kets to hold her corn and beans, and she rolled the wild hemp on her thigh, and twisted it into twine, to make fish THE PERIOD OF DISCOVERY 11 nets. She tilled the ground, planted the seeds, and gath- ered the crops. She dried corn and beans for succotash; and melons and squashes to add to her savory venison stew. The maple trees furnished her with sweets, and the forest depths with wild fruit and berries. She dressed the game and smoked the venison that her Indian brave brought to the lodge, and she carried her papoose on her back wherever she went. When there was nothing more important to do she embroidered her deerskin blouse, scanty petticoat and moccasins, with colored por- cupine quills and wampum beads. It was considered a disgrace for the Indian brave to perform menial labor of any kind. The wife was expected to do all that was necessary for his comfort and pleasure, leaving him free to hunt and fish and battle with his enemies. INDIAN HUNTERS As THE Indians depended almost entirely upon the forests, lakes and rivers for their food, they all became expert hunters, as well as fishermen. Some of the old men of the tribes that lived in the villages along the Bor- derland told the early settlers that game of all kinds was so abundant when the white men first appeared in this region that the wild animals drew up in two lines along the shore to allow the canoes to pass through the rivers between them. Herds of buffalo wandered over the prairies, trampling down the flowers and grasses as they rushed on in their clumsy manner. They roamed along the banks of the Detroit and St. Clair rivers and the wooded shores of the Great Lakes. Wild pigeons swept 12 WHEN MICHIGAN WAS NEW along like clouds overhead, in such numbers that they sometimes darkened the sun. Flocks of ducks, geese and swans nested and raised their young among the reeds and rushes along the waterways. Great moose and elk, with horns like the trees of the forest, crashed through ^^n n n ^^HH^^' 1^^^ /|^^H I '/ ■^■■n ^^^^^^^y P . ^ ^ 9 V^^^^^^^^^^^Sr^ ■ , c^^^^^^l Egll mH PP^linl K^ HB'^- ^1^1 1 .^..jAHH|^;^I|H gHI ■■■ INDIAN ARROWHEADS. the brush and thickets. Droves of deer browsed in the oak openings and black bear fed on the wild berries and acorns. The dark forests were noisy with the calls and whistling of the wild turkey and other game birds, and the prairies were alive with grouse and partridge. THE PEEIOD OF DISCOVERY 13 During the summer the Indians cultivated their cro])s of corn, beans and squashes, but when the winter hunting season arrived they started on their annual hunting ex- peditions. Their winter hunting camps were sometimes many miles distant. For this reason the women, children and very old men were left in the villages. The hunting camps were warm and comfortable. They were built of logs piled one upon the other, with the crev- ices filled with moss gathered from old trees. The roof was made of sheets of bark overlapping each other, with a hole in the center for the escape of the smoke which arose from the fire on the earthen floor beneath. The beds were arranged along the sides of the room. They were raised from the ground on logs, which were covered with sheets of bark, over which they spread their softest and warmest furs. The beds were narrow and served as seats in the daytime. These hunting camps were always built near the water, on the bank of a river or lake. The Indians hunted and trapped the bear, the beaver, the bison and other fur-bearing animals, m.ore especially for their furs, while the deer and elk furnished them with both skins and meat. They were experts in hunting rac- coons, which they caught in traps. These traps were made of logs, and were placed near the edge of ponds and marshy places where the raccoons went in search of frogs. The Indians were very fond of raccoon meat, which they boiled and ate with maple syrup. The annual ring hunt, in which the whole tribe some- times took part, was held every fall before they started for their winter hunting camp. The ring was made by setting fire to the leaves and grass in a circle of fifteen or 14 WHEN MICHIGAN WAS NEW twenty miles. This fire drove all the game to the center of the ring, where they had built an enclosure of logs and brush, into which the frightened animals of all kinds were driven. They were then slaughtered in great numbers. SKINNERS AND HATCHETS. sometimes as many as five hundred deer being killed, be- sides other game. When the hunt was over the game was equally divided among the hunters. INDIAN LEGENDS and FAIRY TALES Although the Indians had no written stories in books, or manuscripts, they had a very interesting folk-lore. There were hunting stories, and songs, and legends and fairy tales, besides the stories of their totems and of the daring exploits of their great warriors and young chiefs. When the long winter evenings arrived, they gath- ered around the lodge fires and listened to these stories, which were told to them by the old story tellers of the dif- ferent tribes. THE PERIOD OF DISCOVERY 15 Among the earliest visitors to the Borderland were the French missionaries, who came to this region to teach the red men. Before they could begin their work it was necessary for them to learn the language of the natives. The first step in this direction was to win their confidence and good will. This was done by making them presents of generous lengths of broadcloth, gaudy col- ored calicoes, glass beads and silver ornaments, and by 16 WHEX MICHIGAX ^YAS XE\Y mingling freely with them in their homes. The mission- aries went with the Indians on their Imnting and fishing- expeditions, ate their stewed venison and succotash from wooden bowls with wooden spoons, smoked their clay and stone peace pipes around the lodge fires and slex)t in their wigwams. In this way the missionaries learned to understand and speak the language of the red men, and at the same time they heard and remembered the legends and fairy tales, stories and songs, as they were told by the Indian story tellers nearly three hundred years ago. When they returned to the mission houses they wrote these stories in their own language. Many of the manuscripts which they wrote at that time have been carefully preserved. It is from these manuscripts that historians have learned much about the very early history of the Borderland. Scattered along through this history are the legends and fairy tales that were told to the first American boys and girls, long before the white men knew anything about this country. WEENG Weeng was the Kmg of Sleepy Land, and ruler over all the little fairies who guarded the Indian children while they slept. During the daytime these tiny crea- tures hid in all sorts of curious places around the lodges and wigwams. They crawled under the loose bark on the roof, cuddled down in the warm ashes of the camp fire, or behind the birch bark mokoks of maple sugar. Each one was armed with a tiny war club. When the darkness THE rEKIOD OF DLSCO\^EJ{Y 17 began to settle down over the forest they went around among the children and tapped them gently on their fore- heads to make them sleep. If one blow was not enough it was repeated again and again until the eyelids, grew heavy and ])egan to droop, the heads began to nod, and one by one the children all floated away into Sleepy Land. The AYeengs were especially fond of the little pa- pooses. They hid in the long braids of hair that hung down the mother's back, or perched upon her ear until it was naptime for the little one. Then they would tap the round black head very gently, until it began to nod, when the mother would whisper softly to herself, "The Weengs have called the papoose,'' and she would wrap him in the warm soft furs and place him in the bark ham- mock that hung from the center pole of the wigwam. But it was not the children alone who felt the gentle taps of the tiny war clubs. The Weengs sometimes hid in the tobacco pouch of the hunter, and when he sat down on a log to rest and smoke his pipe the}^ would climb to his forehead and give him a few taps that would send him off to sleep. Then the game would pass him in safety, and he would be obliged to return to his lodge and go to bed hungry. Once a great hunter whose name was lagoo went out with his dogs to kill a deer. He soon struck a fresh trail and followed it through a long stretch of forest. For a time he heard the baying of his dogs and then they were silent. He searched the forest, but could not find them. At last he drew near a lodge which was unlike any lodge he had ever seen. The sides were covered with vines, and clumps of small trees grew out of the roof. Here he 18 WHEN MICHIGAN WAS NEW found his dogs stretched out on the ground and every one of them fast asleep. This lodge was the home of the giant Weeng, the King of Sleepy Land. He was the friend of the timid deer, the hare and all the other forest creatures that the Indian hunters called game. As soon as the dogs had drawn near the lodge the good King commanded his little warriors to use their clubs and put them to sleep, thus allowing the poor fright- ened deer to escape from the himter. lagoo tried in vain to awaken them. In despair over his ill luck he cast his eyes upward, when he saw the giant King perched upon the branch of a tree overhead. He was in the form of an immense grasshopper, with many wings fastened along his back. These wings made a low murmuring sound like that of distant falling water. As the great hunter listened to the soothing sounds he felt the gentle taps of the war clubs on his own forehead and he found himself nodding and his eyelids growing heavy. He made a desperate effort to awaken, and at last succeeded in escaping from the home of the Weengs. But, much to his regret, he was obliged to leave his sleep- ing dogs behind him. INDIAN FISHERS When there was a scarcity of game and the dried meat was all gone, the Indians depended upon the waters of the lakes and rivers for their food. Each tribe claimed its favorite fishing ground. There were several methods of catching fish. Sometimes the Indian fisher used a THE PERIOD OF DISCOVERY 19 hook and line. His hook was made of bone, and his line of twine, which the Indian women manufactured from the wild hemp. He also fished with scoop nets, which were made of the same kind of twine and fastened to long poles. The fishing canoe was small and light. It was guided by an Indian who sat in the stern while the fisher stood ujDright in the bow or sat astride of it with the scoop net in his hands. When he saw a school of fish passing through the water beneath him he lowered the net with a quick, dexterous movement, and in an instant a number of fish would be floundering in the bottom of the canoe. The most popular method of catching fish was by spearing. There was a fascination in this form of sport that made the red men very fond of it. When the sum- mer night was dark and clear and the water smooth and still, the Indian fisher would light his pitch-pine torch, place it in the bow of his canoe, fasten his flint spear point to a long slender pole, and paddle silently along the reedy shore, watching with his keen eyes every move- ment of the water until he arrived at the sleeping grounds of the large fish. His torch not only lighted the surface of the water but he could also see the sandy bot- tom, where the long black pickerel, the mammoth mus- callonge, the sturgeon, and sometimes the silvery white fish and speckled trout, lay stretched out fast asleep. A swift stroke of the spear, a tumbling and splashing of the water, and then a great fish was flopping in the bottom of the canoe. One of the favorite fishing localities for all the Bor- derland tribes was the Rapids in the Sault Ste. Marie 20 WHEK MICHICtA^^ was NEW River. The Indians gave two names to this place — Ni- beesh, which means Strong Waters, and Pa-wa-teeg, which means the Leap of the Water. The white fish were very numerous in this river. The Indians called them Atti-ku-maig, which means the Deer of the AVaters, be- cause they were such swift swimmers. They were always seen swimming up the rapids, against the current. Into this swiftly flowing water the Indian pushed his canoe. When it had been forced to the uppermost rapid, where the fish were most numerous, the fisher would dip up as many fish as his scoop net would hold, and drop them in the bottom of his canoe. He would repeat this operation again and again, until he had a sufficient number, when he would shoot down the rapids and return to the shore. When the Indian cooked his fish, he hung his kettle high over a small blaze. The fish were boiled very slowly, in a small quantity of water. It was claimed that when THE PERIOD 0^ DISCOVERY 21 the fish was boiled over a brisk fire in a low-hung pot it was soft and not fit to eat. The Indians believed that fish had souls and that these souls had once belonged to their friends, who were now in the happy hunting grounds. For this reason they never burned the refuse of the fish which they had eaten, fearing that if they did the other fish would not come into their nets. It was either thrown back into the water or carefully buried. RATTLESNAKES Many of the Indian tribes regarded the Rattlesnake with a supersititious veneration. They believed it was a great manitou, with power to reward or punish them ac- cording to their deeds, good or evil. One of the pioneer fur traders tells the following story: One night when he was in camp with his party of In- dian paddlers a rattlesnake appeared among them. It twisted its whole length into a coil, and raised its head as if to strike some one a fatal blow. The trader ran to his canoe to get his gun. But the Indians pleaded with him to spare the snake, and then, with their pipes and tobacco pouches in their hands, they surrounded it, and began to talk to it, calling it their great and good grand- father. But at the same time they kept a proper dis- tance from the flashing eyes and ominous rattle. During the ceremonies their pipes were filled and lighted and each one blew the smoke toward the snake, which appeared to enjoy the odor. It slowly lowered its head and then stretched itself out to a length of five or ^2 WHEN MICHIGAN WAS NEW six feet, and began to crawl away toward the alder thicket on the edge of the forest. The Indians followed it, ad- dressing it as their ^'good grandfather,^' beseeching it to care for their families during their absence and to open the heart of the French commandant and persuade him to fill their canoes with rum. They begged it to take no no- tice of the insult offered by the trader who would have shot it had they not interfered. At last the snake disappeared, leaving the Indians with the belief that this manitou had been sent to meet them and warn them to turn back and give up their trip across the lake to the forests of the great Northwest. But the trader threatened them with the wrath of the commandant of the trading post and coaxed them with gifts from his packages of supplies, and so at last pre- vailed upon them to continue the journey. At first the weather was fine ; then the wind began to blow, increasing in velocity until the Indians became alarmed. They called upon the Rattlesnake to come to their assistance, but the waves ran higher and higher and the gale became a hurricane. Their appeals being of no avail, they resorted to sacrifices to appease the wrath of the manitou. One of the chiefs wrapped a dog in a rush mat and threw it overboard, at the same time calling the manitou and imploring it to save them from drowning. But the storm continued to grow worse. An- other dog was sacrificed with the addition of some to- bacco, while they begged the angry manitou to save their lives, and not punish them for the insult offered by the trader. At last one of the chiefs declared that as the trader THE PERIOD OP DISCOVERY ^3 was the cause of the storm he must be sacrificed to ap- pease the wrath of the insulted manitou. But, fortu- nately for the trader, before the preparations for the sac- rifice were completed the wind began to subside, and his life was spared. INDIAN CORN Befoke the white men found the red men the zea or maize furnished the principal food for the many tribes on the continent. They believed that it was a special gift to the red man from the Great Spirit. They called it Mondamin, which meant the Great Spirit's grain. They had a pretty legend, in which the corn-stalk in full tassel is represented as descending from the sky in the form of a handsome youth, in answer to the prayer of a young man who was fasting. The planting and gathering of the corn was left en- tirely with the women and children. A good Indian house- wife prided herself very much upon the quantity and quality of her winter stock of corn. Spring was a time of leisure with her and her children. The hunting season was past, and she had no meat to cure or skins to tan. The sugar making ended with the spring rains and the maple sweets were all packed away in the birch bark mokoks. When the planting season drew near, she left her lodge, and went with her children to the corn field, which was sometimes a long distance away. Here with her small wooden hoe she stirred the soil and buried her treasured Mondamin. A curious custom prevailed, which she believed would 24 WHEN MICHIGAN WAS NEW insure her a large crop of corn. The first dark night after the planting, the Indian wife and mother watched an opportunity to steal away from the lodge to some hid- ing place, unseen by her children. Here she removed her clothing and taking her principal garment in her hand she made a circuit around the field dragging it behind her. This would prevent the insects and worms from destroy- ing the grain, as they could not cross the charmed circle. The corn harvesting and husking was a season of mer- riment, feasting and song. On these occasions the chiefs and old men were pleased spectators. They smoked their pipes in dignified silence while the young men shared the labor and sport with the women and children. When one of the female huskers found an ear of red corn it was a sure sign that an admiring brave was soon to appear and she was expected to present it to some favored young warrior of the party. But if any young woman found an ear that was crooked or tapering to a point, no matter what the color might be, they began to clap their hands and laugh at the finder, and the word ' ' Wa-ge-min ' ' was shouted aloud by the whole party. This was considered a sign that no admiring brave would soon appear. In- stead, this was looked upon as foretelling a thief in the corn field, and was considered as the image of an old man stooping as he walked between the rows of rustling leaves. The Corn Song was sung at these merrymakings. Unlike our modern songs, the chorus always preceded the stanza. The following is a part of the Corn Song, translated from the Indian language : THE PERIOD OF DISCOVERY 25 CHORUS. ^ ^ Wa-ge-min ! Wa-ge-min ! Thief of the blade. Blight of the corn-field, Pai-mo-said. See yon not traces while pulling the leaf, See YOU not signs of the old man, the thief ! See you not moccasin tracks on the spot. Where the old man stooped as he crept through the lot'^ Is it not plain, by the marks on the stalk. That the old thief was clumsy, with a limp in his walk? Hooh ! old man, be nimble : let your journey be brief. Hooh ! now it is plain that the old man is the thief. ' ' THE LAND OF SOULS Aftek a long illness, during which the medicine men of the tribe practiced all their magic arts to save him, the favorite son of an Indian chief died. His body was placed on a pile of soft furs in the corner of the lodge. The father was very sad and mourned for a day and a night over the loss of his beloved son. Then in his great grief he set out with a party of friends to bring him l)ack from the Land of Souls. For many days thej^ were obliged to wade through a shallow lake, sleeping at night on platforms of poles, which supported them above the water. Then they jour- neyed over a long, rough road, and passed a roaring river, dark and deep, which was kept full of water by the 26 WHEN MICHIGAN WAS NEW falling tears of women weeping for their dead. At last after many days tliey reached the end of their journey. Here they found a tall Indian, whose name was Pap- koot-ka-root, guarding the place. He was in a great rage when he saw them approaching and held his war club STONE AXES. aloft, ready to strike. But when he learned the father ^s errand he changed his mind, made them welcome, and immediately challenged them to play a game of bagatta- way. The visitors won the game and also the prize, which consisted of corn, tobacco and fruits, which in this manner first became known to the human race. The father now began his plea for the return of his son's soul. After many hours of earnest discussion, Pap- koot-ra-koot at last consented to his request and placed the soul in the father's hands. It was in size and shape like a walnut. By pressing it with much force, he was able to squeeze it into a small buckskin bag, which he wore suspended from a string around his neck. Pap- koot-ra-koot gave him full instructions how to place it in THE PERIOD OF DISCOVERY 27 the body of his son, who would immediately return to life. The father was delighted with his success, and started with his friends on his journey back to earth. When he reached his home there was much rejoicing, and dancing and a great feast was spread. The happy father, wish- ing to take part himself in the celebration of his son's re- turn to life, placed the precious buckskin bag, which con- tained his son's soul in the hands of an old medicine squaw, who stood near him. He supposed, of course, that it would be perfectly safe in the care of so wise a woman as she professed to be. But alas! for the poor father. The old medicine squaw was very curious to see what the soul looked like. Very cautiously she opened the bag and peeped into it. Then she took the nut in her hands. There was a loud explosion. The nut popped open and the two halves of the shell fell to the ground. Then there was a bright streak of light, reaching from the earth to the sky, which marked the passing of the escaped spirit as it once more took its flight to the Land of Souls. INDIAN FEASTS When the white men first visited the Indians in their winter homes they were much surprised at the social customs which prevailed. The simple natives were very hospitable. They were fond of visiting, and the aim of each family was to excel all others in spreading the finest feasts. If one was more successful than another in bring- ing home game or fish, he prepared a feast to which every one in the village was invited. When the hour arrived, 28 WHEN MICHIGAN WAS NEW they all started for the entertainer's lodge, each one car- rying his own wooden dish and spoon. The food was served with the greatest care, that each guest might re- ceive an equal share of the choicest portions. The meal was prolonged with cheerful conversation and stories of personal adventure. This was carried on by the old and middle-aged men and the chiefs. The women and girls listened attentively but took no part in the conversation. When the feast was over the women returned to their lodges, leaving the men to finish with a quiet smoke. This was the manner in which they con- ducted an ordinary feast. But there were many special feasts which were conducted with many ceremonies, suit- able for the various occasions. One feast was held an- nually, to which only young people were invited. No one else was admitted, excepting the entertainer and his wife, and two aged persons who were expected to instruct the youths and maidens of the tribe. The ceremony began with a sermon to the young men and boys who were pres- sent. Here is the sermon, to which they paid the closest attention : ''Never steal, except it be from an enemy, whom it is right that we should injure in every possible way. Be brave and cunning in war, and defend your hunting- grounds from invaders. Never suffer your squaws or little ones to want. Protect the squaws and strangers from insult. Do not for any reason betray your friend. Resent insults. Revenge yourselves upon your enemies. Drink not the strong water of the white man. It is sent by the Bad Spirit to destroy the Indians. Fear not death. None but cowards fear to die. Obey and respect old peo- THE PERIOD OF DISCOVERY 29 pie, especially your parents. Fear and conciliate the Bad Spirit, that he may do you no harm. Love and adore the Good Spirit, who made us all, who supplies our hunting grounds, who keeps us alive. ' ' After the sermon was finished, much good advice was given to all the young people of both sexes. They were told to respect the aged, and listen to their counsels; never to scoff at the deformed and blind; to be modest, charitable and hospitable; to obey their parents, and to love and fear the Great Spirit. At the end of every sen- tence the listeners cried ^'Ah! Ah!'' to show the speaker that they understood what was said. A prayer was then offered to the Great Spirit, thanking him for life, and for the food that was set before them. Their everyday food was sagamite, which was a soup made from pounded corn and smoked fish. But when they indulged in a feast, their food consisted of all kinds of game, baked squash, coarse cakes made from cracked corn, and succotash made of corn and beans. At certain seasons of the year, a feast was held to ap- pease the demon Death. At this feast the invited guests were expected to eat all that was set before them. To refuse was a grave offense, although the feasters might suffer afterwards from overeating. This feast consisted of four courses. First there was set before the guests a wooden bowl filled with a porridge made of Indian corn boiled in grease. The master of the ceremonies fed this mixture to the guests, each one in turn, with a large wooden spoon. The second course was a large wooden platter heaped with boiled fish, which the same person served to the guests, after carefully removing the bones 30 WHEN MICHIGAN WAS NEW with his fingers, and blowing on the morsels to cool them. A large dog roasted a crisp brown was the next course, and a dish of fat buffalo meat ended the feast. It was followed by a pow-wow which included all sorts of fright- ful noises, made by beating on pieces of bark and skin drums, and by incantations and magic songs. It was be- INDIAN TOOLS. lieved that this pow-wow would frighten away the demon of disease, which they expected as the result of gluttony. The Burial Feast was held at intervals of six or eight years. It often happened that the Indian tribes were scattered, and their villages burned, when they were at war with each other, and they would lose sight for a time THE PERIOD OF DISCOVERY 31 of the temporary burial places of their dead. But when the wars were ended, and they were again at peace with each other, the bodies of their friends and relatives were gathered together and brought to a common burial place. Some of these bodies had lain upon scaffolds for a num- ber of years, as was the custom of some of the tribes, and others had been buried in the ground. At the appointed time the Indians gathered in large numbers near one of these burial pits, which were always located on an elevation overlooking some favorite water- way. A dark night was chosen for the burial ceremonies, and the whole place was lighted by a circle of blazing fires around the pit. Certain men were appointed, who re- moved the coverings from the bodies and placed them in rows. These were surrounded by the friends and rela- tives, all joining in the burial pow-wow, shrieking, howl- ing and groaning for a specified time, then each tribe and family claimed its own dead. They wrapped the bodies in skins, adorned them with beads and feathers, and then placed them in the pit, where men stood with long poles arranging them in order, amid the dreary and discon- solate cries of the mourners. All sorts of gifts were placed near them, consisting of cooking utensils, weapons of warfare, wampum beads, pipes and pottery, and other articles which were considered necessary for their use in their journey to the happy hunting grounds. When all was finished, willing hands covered the precious remains from sight, heaping the earth until it arose in a huge mound over the spot. Some of these mounds are still in existence. A great feast was then prepared, all assisting in the 32 WHEX MICHIGAN WAS NEW preparation. The food was cooked over the fires that circled the burial mound. During the feasting which fol- lowed, each feaster placed a generous allowance of his own food over that particular part of the mound where his own friends had been placed. Some of these burial pits were in the vicinity of Detroit and along the banks of the St. Clair river. MAPLE SUGAR When the crescent of the Sweetwater Moon appeared in the sky, all the Indians, both old and young, left their villages and went to the sugar camps, which were some- times a long distance away. Upon their arrival they tapped the trees and prepared the vessels to hold the sap. Some of the early writers tell us that the French were the first white people who made maple sugar, and that they learned how to make it from the Indian women. The sap was taken from the tree in a very rude and primitive manner. With their stone axes they cut a deep gash in the tree, and into it they thrust a chip or a stick. The sap followed the stick and dripped into the vessel which was placed at the root of the tree. Some of these vessels were made of birch bark, or of gourds, some were made of buffalo hide stretched over hoops, and some were wooden troughs, hollowed out by fire or the ax. The sap was poured into larger wooden troughs, and boiled until it became syrup, or sugar. The Indians boiled the sap in the same manner as they boiled their food. They dropped red hot stones in THE PERIOD OF DISCOVERY 33 the large trough, and as soon as they were cooi, they took them out and replaced them with more hot ones, until the sap began to boil. They stirred it all the time with their long handled wooden spoons, until it became a thick syrup, and at last a fine, light colored granulated maple sugar. When they wished to make it into cakes, they turned it into wooden moulds, before it began to grain. The Indians were very fond of the maple sugar. They made a delicious sweetmeat by pounding parched corn, and boiling it into maple syrup, and then moulding it into little cakes. It was also a common article of merchandise. They packed large quantities in birch bark mokoks of varying sizes, which they sold to the whites in exchange for beads, trinkets, cloth and whiskey. One of their spring feasts and merrymakings was called the Sweetwater dance. This was held in the maple grove before they tapped the trees. It was a religious, as well as a social festival. Prayers were offered to the Great Spirit, asking for an abundant flow of sap and suc- cess in gathering and boiling it. SHINGEBIS AND KABEBONIKA Shingebis was a wild duck. He lived all alone in a little bark lodge on the shore of a great lake. It was winter. The weather was cold, and the ice had formed on the lake as far as he could see. He had but four logs of wood to keep himself warm, but as each log would burn a whole month, and as there were but four months before the warm spring days would come, he had no fear of suffering from the cold. Although the other 34 WHEN MICHIGAN WAS NEW ducks who lived along the shore were almost starved, he was never hungry. He went out each day and hunted for the spots where the flags and rushes grew through the ice. He would pull these up with his strong bill, throw them aside, and then through the openings which were left in the ice, he would dive down into the deep water in search of fish. He was a good fisher duck. He knew the haunts of the golden perch, the tender herring, and the clever bass, and every night he went home to his lodge, dragging a long string of fish behind him on the ice. And all this time, Kabebonika, the Spirit of the North Wind, was watching him. ^^This is a wonderful being," he said. ^'I cannot understand him. He does not notice me at all. He is as happy and contented as if it was the moon of straw- berries, instead of the moon of sleeping water. I cannot allow this. He must bow to me. I will conquer him.'' And swiftly he flew back to his home in the far North- west and began his work. The wind came howling and shrieking across the lake, growing colder and colder each day, bringing with it great drifts of snow, until it was almost impossible to live in the open air. But Shingebis was not afraid of cold or hunger. When the wind howled down his chimney it blew his fire and made it burn all the brighter. And however cold the air might be he was still seen in the very worst weather hunt- ing for the flags and rushes that peeped above the snow- drifts on the ice. And every night he dragged a long string of fish to his lodge. At last Kabebonika became discouraged and angry. He was tired of working so hard and accomplishing THE PERIOD OF DISCOVERY 35 nothing*. He ordered all the Wind gods, great and small, back to their frigid haunts, and he said : "He will not notice me. I am no longer his friend, but his enemy. I shall go and visit him myself and dis- cover where his weakness lies, that I may conquer him.'' And that very night he went tramping over the snow CLAY rOTTERY FROM MOUNDS. to the fisher duck's lodge. He placed his ear close to the edge of the door and listened. Shingebis had cooked his supper and eaten it. He was in a very good humor and was lying on his side be- fore the fire singing his songs. He knew that Kabebo- nika was before his door because he felt his cold and 36 WHEN MICHIGAN WAS NEW freezing breath, but without a pause he kept on singing as if he were still alone : ' ' Windy god, I know your plan, For you are but my fellow man. Blow you may your coldest breeze, Shingebis you cannot freeze. Sweep the strongest winds you can, Shingebis is still your man. Here's for life, and here's for bliss — Who so free as Shingebis." At last, when the song was finished, Kabebonika en- tered the lodge and took his seat near the fire opposite the happy fisher duck. But Shingebis did not notice him. He arose as if nobody was present, and pushed the blazing log with his poker until the sparks arose with the smoke, and the fire burned very fiercely. Then he sat down and went on with his singing. The lodge soon be- came so warm that the tears rolled down Kabebonika 's cheeks in streams and he said to himself : "I cannot stand this much longer. I shall melt and become water like the brooks in the warm springtime. I must go out into the cold air. " He was so prostrated with the heat when he rose to leave the lodge that he limped and shuffled along with his head bowed down, like a very old man. But he be- came strong again as soon as he closed the door of the THK PEKTOD OF DTSrOYEEY ^ 37 lodge behind him. He roared and shrieked with disap- pointment and anger when he heard the happy voice of the contented fisher dnck still singing his cheerful songs. To revenge himself upon Shingebis, he went all along the shore and made the ice very thick where the flags and rushes grew, to prevent him from getting any more fish. But Shingebis was brave as well as strong. He sharp- ened his bill on the ice and worked a little longer and a little harder, each day, and so he still managed to pull up the flags and rushes and dive for the fish. And every night he dragged a long string over the ice and snow, ate his supper, and sang his songs before the warm fire, just as he did before Kabebonika visited him. When the Great Spirit of the North Wind saw that he could not conquer the happy fisher duck or make him dis- contented, he gave up the contest. ' ' Some great Manitou more powerful than I am, must help him. I can neither freeze him nor starve him, I can only go away and leave him alone." And with a parting blast that nearly tore the little lodge from its fastenings, he went away, howling and screeching at a terrific rate, back to his home in the Northwest. INDIAN GAMES The Indians were very fond of playing games of chance. The early writers have described two of these games. One was called the Game of Straws. It was gen- erally played in the chief's cabin, or on the open ground in front of it. 38 WHEN MICHIGAN WAS NEW Little twigs, or strong straws were cut in short lengths, about two inches long. They were tied in bunches, each bunch containing an odd number, generally one hundred and one. With many contortions of the face and body, and many addresses to some favorite manitou, they were thoroughly shuffled. They were then divided into ten packages, with an awl made of a pointed bone. Then each one of the players drew a package, the one who drew the eleven straws being credited with a cer- tain number of points. The players, who sometimes numbered from fifty to eighty, were divided into two parties. The side that won the most points received the stakes. Another very popular game was played with plum stones, or wooden lozenges, which were painted black on one side and white on the other. These were placed in a wooden bowl. The bowl was then struck sharply on the ground, causing them to fly into the air, and then fall back again. Bets were made as to which color would have the largest showing. Sometimes one village challenged a neighboring one. The game was then played in one of the largest lodges. Strong poles were stretched on two sides of the lodge, elevated a short distance above the ground, on which the two contesting parties sat facing each other while the players struck the bowl on the ground between them. They sometimes grew much excited as the game pro- gressed and very reckless in their betting. They wagered all their most prized possessions, their bows and arrows, their wampum strings and belts, and their clothing. Sometimes in the coldest winter weather they would be- THE PERIOD OF DISCOVERY 39 come so excited that they would wager their moccasins and leggings. And then the losers of the game would tramp home through the deep snow with bare feet, in the best of humors, laughing good naturedly at their ill luck. THE FIRE-FLY GAME It is customary to associate the Indians who once owned all this great continent, with tomahawks, scalping knives, and cruel tortures. But there is another picture of their life with which we are not so familiar. The first white visitors to the Lake-land region found the villages of the different tribes scattered along the bor- ders of the Great Lakes and the connecting rivers. Here the Indians lived, happy and contented, in their wigwams and lodges. The parents were very fond of their children. While the father roamed in the forest searching for game, or paddled his birch-bark canoe to his favorite fishing locality, in order to satisfy their hunger, the mother made garments of skins and furs to keep them warm. The shady forest and the sandy beach was their play ground. Here they danced the Corn dance and the mimic war dance, sang quaint songs, and played their favorite games. One of these games was called the Fire-fly game. When the hot summer evenings arrived, they would gather in front of their parents' lodges and amuse them- selves by singing and dancing until the little fire-flies lighted their tiny lamps and began to flicker among the rushes and tall grasses. Then there was a wild race to see who could catch the greatest number; when caught they imprisoned them in little covered gplint baskets. 40 WHEN MICHIGAN WAS NEW When they were tired of play they opened the baskets and released their prisoners. While they were playing, they sang the following song : ^'Fire-fly! fire-fly ! bright little thing, Light me to bed, and a song I will sing. Give me your light, o'er the grass as you creep, Then I will cheerfully go to my sleep. Lend me your lamp as you fly o 'er my head. Bright little fire-fly — light me to bed. Come ! little fire-fly ; come ! little beast ; Come! and tomorrow I'll give you a feast„ Come ! little candle, that flies while I sing ; Bright little fairy bug ; night 's little king. Come ! and I'll dance as you guide me along; Come ! and I'll sing you a fairy bug song. ' ' THE INDIAN WAR DANCE An Indian war dance was an important feature of the many ceremonials indulged in by the native red men. One of the early writers gives a good account of a war dance which he witnessed at Council Blutfs, very early in the last century. It was a large gathering, many tribes who were friendly with each other being assembled together. A bountiful feast was provided for all. The THE PERIOD OF DISCOVERY 41 warriors were decorated with war paint and feathers, and were dressed in their battle garments. A circle was formed by the dancers, and spectators. In the center of the circle was a tall post, firmly planted in the ground, around which were seated the singers, the drummers, and the other musicians. The instrumental music consisted of a gong made of a large keg, with skin stretched over one end. This was struck by a small stick, like a drum stick. Another instrument consisted of a strip of hard wood, notched like a saw. A small stick was rubbed forcibly across these notches, back and forth, producing a harsh grating sound. The vocalists kept good time with this rude music with their bodies and limbs as well as with their voices. When all was ready, the music and the dancing began. Three chiefs sprang to their feet and danced around for a few minutes, then at a signal from the master of ceremonies the music suddenly stopped and they returned to their seats uttering a loud noise, which by patting the mouth rapidly with the hand, was made to sound somewhat like the hurried barking of a dog. Then amid the profound silence, a warrior left the cir- cle and struck the post with his tomahawk. In a loud voice he begins the story of his great achievements, the battles he has fought, the prisoners he has captured, and the scalps he has taken. He points to his wounds and displays his trophies. In a vivid pantomime he fights again his battles, going through the attack, the advance, and the retreat, as it actually occurred. There is no ex- aggeration. It would be infamous for a warrior at such a time to boast of deeds that he never performed. If he 42 WHEN MICHIGAN WAS NEW did, some one in the circle would approach him and throw dirt in his face and say : "I do this to cover your shame, for the first enemy whom you meet will frighten you, so that you will run away and hide yourself. ' ' Shouts of applause accompany the narration of the warrior. At its conclusion, he takes his seat in the circle and the dancing goes on until another warrior goes through the same ceremony. At this particular war dance was one great chief who was boasting of stealing horses. He carried a whip in his hand and around his neck were strips of leather which were supposed to rep- resent bridles and halters. The ends were trailing on the ground behind him. He rode his tomahawk as children sometimes ride a broomstick, striking it with his whip as if it was a horse. The whole crowd shouted and laughed at his ridiculous appearance. The war dance was sometimes called the beggar ^s dance, as the performers expected liberal presents of tobacco, whiskey, and trinkets, in return for the enter- tainment afforded the audience. THE FACE OF THE MOON Long, long ago, in the very beginning of all things, there were two brothers named Good, and Evil, who helped to build this beautiful world. While Good caused useful and beautiful things to grow, such as forest's trees, nourishing fruits and vegetables, green grasses, shrubs, and flowers. Evil went about trying to spoil his brother's work wherever it was possible, by scattering 44 WHEN MICHIGAN WAS NEW seeds that would produce useless and poisonous weeds, and flowers, and vines. Whenever they met, they disputed and quarreled about it, but Evil still persisted in his wicked work. At last they decided to settle the matter by running a race. It was agreed that the winner, whichever one it might prove to be, should be allowed to continue his work, un- molested by the other. ' But, ' ' said Good, ' ' you must first tell me what thing, great or small, living or dead, you fear most on all the earth. ' ' ''Elk horns, '^ said Evil. ''And now you must tell me what thing you fear most on all the earth. ' ' "Indian grass braid,'' was the quick reply. When Evil heard this he was delighted. He ran to his grandmother, who made the grass braid, and begged her to give him a large quantity. Then he scattered it all along the path where Good was to run, and hung long tangles and loops on the branches of the trees overhead. But Good was not idle while Evil was at work. He hunted through the forest and gathered all the sharpest pointed elk horns that he could find, and then he scat- tered them over the path where Evil was to run. When they were both satisfied with their prepara- tions, they started out on the race. At first Evil took the lead. He dodged around among the elk horns, taking long flying leaps over the largest ones, and for a time it seemed certain that he would prove the winner. Good soon began to grow weary, but he snatched some of the grass braid from a limb overhead and ate it as he ran. This refreshed him very much and before night he THE PEl^IOD OF DISCOVERY 45 was some distance m advance of his brother. Although Evil begged of him to stop he would not listen to his pleadings, but kept on running until he reached the goal. At last EviJ became so faint and weary that he could go no farther. He fell in the path and became unconscious. His brother ran back where he lay and beat him with one of the dreaded horns until he was dead. Good was very much pleased with his success, and without a suspicion that he had committed a wicked deed in killing his brother he returned to his grandmother and told her what he had done. Now Evil was her favorite grandson, and she was very angry w4ien she heard that Good had killed him. She told him to go away and leave liei* and ]icver show his face in her lodge again. Good loved his grandmother and was very sorry that he had offended her, but as she would have nothing more to do with him he left her and went on with his work with no one to oppose him. Wheu the world was all finished and there was no more work for him to do he went back again to visit his grandmother. But he found her in no better humor than when he left her. She had never forgiven him for killing her grandson, and she ordered him to leave her lodge. Upon hearing this, Good became very angry, and be- fore he fully realized just what he was doing, he grasped his poor old grandmother in his strong arms and threw her with all his might up into the sky. xVnd as she went flying through the blue space, she hit the moon with such force that she stuck to it, and there she has re- mained ever since. And now, when the skv is clear and the full moon is 46 WHEX MICHIGAX WAS XEW shining brightly, yon can still see her angry, frightened face, with her long hair hanging over her square shoulders. THE TICK-E-NA-GUN The Tick-e-na-gun was the Indian cradle. It was made of three pieces of wood. The bottom was a thin board, a foot wide, and about three feet long. A band of hickory, shaved very thin, was fastened to the foot and extended along the two sides, tapering toward the head. A narrow strip, like the handle of a basket, formed an arch over the head and face. 'This was used to carry the cradle when the papoose was in it. All the parts were tied together with the dried sinews of the deer. The Indian mother took great pride in ornamenting her cradle for the little papoose. She padded it with moss or hair and covered it with soft deer skin embroid- ered and fringed with wampum beads and colored porcu- pine quills. The papoose was rolled tightly in a blanket, and bound to the cradle with bands of tanned deerskin. Only the head and neck were free, the hands and arms being fastened down with the bands. It was in this cradle that the Indian mother carried her papoose wherever she went. It hung on her back suspended from a band which was fastened across her forehead. From the arch or handle which passed over the little one's face and eyes was suspended the basket rattle, strings of colored beads, and other rude trinkets, for the amusement of the papoose: Sometimes, when the mother THE PERIOD OF DISCOVEEY 47 was busy, she stood the cradle on the end and allowed it to lean against the wigwam. Sometimes she hung it from the limb of a tree, to be swung by the wind or by some member of the family. • But when it was cold or stormy she brought it inside and hung it from the center pole of the wigwam, near the fire. AN INDIAN -LULLABY Swing high, swing low, my tawny papoose ; Swing with the breath of the breeze. Swing in thy hammock of birchen bark. Under the wildwood trees. Swing high, swing low. By the wigwam door, Thy mother is watching near. She 'broiders thy robe with porcupine quills, And hearkens, thy voice to hear. Swing high, swing low. Far out on the hills. Where the timid wild deer roam, Thy father hath sheathed his arrows and bow, And he bringeth the venison home. Swing high, swing low. In some leafy lair, A bear cub perchance he may see; Then a soft fur robe, with silvery tips, My papoose, he'll bring to thee. 48 WHEN MICHIGAX WAS NEW Swing high, swing low. Hear the whippoorwill call His mate from her grassy bed. Hear the wild goose honk in the shadows dark, As he gnideth his flock overhead. Swing high, swing low. Hark ! the Night Man comes. He walketh adown the corn; His shadow is long, and his trail is black, And he walketh until the morn. Swing high, swing low, my tawny papoose ; Swing in thy birchen nest. Now the Night Man presses thy eyelids down. And good Manitou give thee rest. INDIAN NAMES It is a little more than one hundred and twenty-five years ago that we became a nation, and yet in that short time the native race of Red Men, who once roved where they pleased over all the country west of the Alleghany mountains, has disappeared. The only Indians now in existence in all that region are the poor remnants of the various tribes who are gathered from all parts of the country and herded together on the Western Reserva- tions. When these dwindle away there will be nothing left but recorded history and the names which they ap- plied to certain localities ages ago, to remind us that they have ever existed. Nearly every lake and stream, and hill and valley, received a name from these people, and THE PERIOD OF DISCOVERY 49 all had a descriptive significance, which can be traced at the present time. Michigan comes from the Indian name Mich-sawg-ye- gan, which means the Lake country. Lake Erie is Lake Cat, the name of a wandering tribe of Indians that once roamed along the northern borders of Ohio nntil they were all destroyed by the Iroqi;ois. Lake St. Clair was called Otsi-Keta, the Blue Sea, and the river Otsi-Sippi, the Blue river. A'lgonac is the land of the Algonquins, a powerful tribe that once inhabited this region. Lake Huron was called Kareg-non-di, the Crooked Coast. The French called it La Mer Douce, Sweet water, in comparison with the salt water of the ocean. The Indians called Lake Michigan, Mich-i-go-nong, which means the Long Lake. They also called it Lake minis, for the tribe of Indians by that name that lived in the region. They called Mackinaw, Mich-ili-mack-i-nac, meaning a great turtle, from the Island which resembles a turtle in outline. The name also comes from the Chippewa word Mich-i-ne-mauk-i-nonk, meaning the place of the Giant Fairies, who were supposed to linger over the waters of that region. Several different names were applied to the site of Detroit by the Indians. A few have come down to us from the records of the early writers, with their meaning. Wa-we-a-tu-nong, a circuitous approach. Ka-ron-te-on, the Coast of the Strait. Yon-do-te-ga, a Great Village, and Teuscha Grondle, the name of the Indian village that stood on the site of Detroit when Cadillac arrived. 50 WHEN MIGHIGAS" WAS XEW THE TIMID HARE and the CRUEL LYNX Once there was a little wliite Hare, who went every day to \dsit her grandmother, and carry her a fresh sprig of red clover for her dinner. One day when she was returning home she met a great, striped L;^tix, who stretched himself across her path and began to sing. "\Miile his voice was soft and sweet, his eyes shone like great balls of fire. As the little Hare conld not advance, there was nothing she could do but stand still and listen to his song. *0, my dear little White One, My pretty little White One. Will you tell me where you are going?" The poor little Hare was dreadfully frightened, and she ran back to her grandmother as fast as she could. ^*0, Grandmother, Grandmother," cried the timid little creature, **I will tell you what the Lynx said to me," and she repeated the song. ''0, Nosese, my Grandchild," said the Grandmother, ^^ don't tremble so. Run back and tell him you are going to your native land." The Hare ran back to the place where the Lynx was lying, and began to sing the message that her Grand- mother had given her. ^^Look yonder. See my shady home. To that pretty spot I roam. 0, Golden Stripes, please let me go." All the time the Hare was singing, she was trembling THE PERIOD OF DISCOVERY 51 with fear. But the Lynx did not move. He still gazed at her with his fiery eyes, and continued his own song. '^Little White One, tell me why, Like soft leather, thin and dry, Are your pretty ears ? ' ' ^^'Tswee! Tswee! Tswee!'' shrieked the little Hare, and again she ran back to her Grandmother, and repeated the words of the song. ^^Go, Nosese,'' replied the Grandmother, ''and tell him that your Uncles fixed your ears when they came up from the Southland, and lined them with pink. ' ' The little White Hare was growing more and more frightened all the time, but she obeyed her Grandmother, and ran slowly along the path, and began to sing : **When from the South my Uncles came, They brought these pretty ears to me, And lined them both with pink. ' ' And then the Hare laid her long ears back on her shoulders, and was about to run along to her home, when the Lynx arose lazily to his feet, and began again to sing in a coaxing, purring tone : '^Why do you go away, Pretty White One! Can't you stay? Tell me why your little feet Are so very dry and fleet?" ** Tswee! Tswee! Tswee!" and again the terrified Hare ran back to the Grandmother with her story. But byr this time the Grandmother was growing tired of hear- 52 WHEX MICHIGAN WAS NEW ing the complaints. It was time for her afternoon nap. She was smoking her pipe, and she was sleepy and cross. ^'0, Nosese,'^ she said. ^'Do not mind him, nor talk to him, bnt rnn away home as fast as yon can." The Hare obeyed, and ran away as fast as she could. When she came to the spot where the Lynx had been, he was not there. She looked all around but she could not see him. This made her feel very happy and she ran swiftly toward her home. But the cunning Lynx knew where she was going, and he had raced across the prairie, to reach the place before she did, that he might waylay her when she came down the path. The happy little Hare galloped along, singing softly to herself as she thought of her mother, who was waiting for her in the leafy hedge. But alas ! when she was very near her home, the cruel Lynx sprang out of a dark thicket and caught her by her pretty pink ears. She was too frightened to struggle or make a noise and so he carried her to his home and ate her for his supper. INDIAN TRAMPS After the wars were ended, and the people of the Bor- derland region had settled down to a peaceful quiet life, there still remained several roving bands of Indians who had no homes. Their villages had all been destroyed or abandoned and no government reservations had yet been provided for them. They carried all their property with them wherever they went and planted their wigwam cen- ter poles wherever they pleased, generally on some THE PEEIOD OF DISCOVERY 53 sheltered elevation overlooking the water. Where they came from or where they went was always a mystery to the Borderland residents. Their visits were always unexpected. They would enter the house without an invitation and stand silent and motionless in the center of the room. The men wore huge rings of brass hanging from their ears and noses. They would stand a short distance in advance of the others, haughty and erect, with their long, coarse black hair spread around their shoulders. Their only burden consisted of a rifle and ammunition and sometimes a bow and arrows. Behind them, bending under the heavy burdens which they carried on their backs, were the women. Some with the few cooking utensils, and the wigwam wrapped around the center i^ole, some with great bundles of baskets, corn husk mats, and splint brooms, and others with the black eyed papooses seated in the blankets which were drawn tightly across the back and loosened at the shoulders, thus forming a comfortable seat, with th^ mother hands holding the four corners in front. With their customary salutation, ^M)oo-joo," they would lower their bundles to the floor, and offer their manufactured goods in exchange for provisions. M