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KECOMMENDATIONS. 
 
 Philadelphia, July 20, I8i7. - 
 
 Mr. J. Harmstead : — 
 
 I thank you for sending me the 
 "Life of Kah-ge-ga-gah-bowh," (or George Copway,) an 
 Indian of the Ojebwa Nation, which you have just pub- 
 lished. I took it up merely to look into it this morning, 
 and ceased not until I had read it through. It gives a 
 lively and true picture of the introduction, progress and 
 prospects of experimental religion among the Indians in 
 the neighborhood of the Lakes. It is written with terse- 
 ness and force. And, although I know not that you de- 
 sire a line from me, I take pleasure in commending the 
 volume to the attention of a Christian public. 
 
 J. P. DURBIN. 
 
 Philadelphia, August 24', 1847. 
 
 Mr. Harmstead : — 
 
 Dear Sir: — Having heard that you 
 are about to issue a second edition of Mr. Copway's history 
 of his early habits, and conversion to God by means of 
 Missionary labors, together with sketches of his own Mis- 
 sionary toils, embarrassments and sufferings, in striving to 
 enlighten and redeem his people from their superstitions 
 and vices, I would say, for your encouragement, that, 
 having read it carefully, I esteem it a most interesting and 
 instructing book. And coming, as it does, from one so 
 recently rescued from the ignorance of savage life, it, in 
 my opinion, is really worthy not only of an extensive cir- 
 culation, but of all commendation. 
 
 Yours respectfully, 
 
 A. ATWOOD. 
 
NOTICES OF THE PRESS. 
 
 The Life, History, and Travels of Kah-ge-ga-gah-bowh, 
 (George Copwa}^,) a young Indian chief of the Ojebwa 
 nation, a convert to the Christian faith, and a Missionary 
 to his people for twelve years, &,c., &c. Written by 
 himself. Philadelphia : J. Harmstead, 1847. 
 
 An Indian author! If he should immortalize himself 
 by his writings, the literary world will be puzzled to pro- 
 nounce his nnme. Kah-ge-ga-gah-bowh ! What a jaw- 
 breaker ! It is worse than Spanish. Yet the bearer of 
 this euphonious name has written a very creditable book, 
 and a very interesting one too, and a very handsome one 
 into the bargain. There are some passages of decided 
 beauty in it, that remind us of specimens that have fre- 
 quently been published of Indian eloquence. We will 
 give two or three. 
 
 " I was born in nature's ivide domain ! The trees were 
 all that sheltered my infant limbs — the blue heavens all 
 that covered me. I am one of nature's children ; I have 
 always admired her; she shall be my glory ; her features — 
 her robes, and the v/reath about her brow — the seasons — 
 her stately oaks, and the evergreen — her hair — ringlets 
 over the earth, all contribute to my enduring love of her; 
 and wherever I see her. emotions of pleasure roll in my 
 breast, and swell and burst like waves on the shores of the 
 ocean, in prayer and praise to Him. who has placed me in 
 her hand. It is thought great to be born in palaces, sur- 
 rounded with wealth — but to be born in nature's wide do- 
 main is greater still I" 
 
 HIS MOTHER. 
 
 " The conversion of my mother took place during the 
 summer, on Poutash Island, where the Indians had erected 
 a bark chapel. For two years she lived in the enjoyment 
 of religion. Before this chapel was ready she would call 
 
NOTICES OF THE PRESS. 
 
 US together in the wigwam, and pray with and for us, 
 several times a day, whether our father was at home or 
 not. I remember well, at this moment, the language of 
 her prayers. 
 
 " She was taken sick in the winter of 1829, and M'as con- 
 fined to her bed, most of the time, for three months ; her 
 disease was consumption. During these three months, she 
 enjoyed much religion ] there was not a day, in which she 
 did not speak of Jesus and his promises with the greatest 
 confidence and delight. 
 
 " When she grew worse, she called for the class leaders 
 to pray with her. She said to her mother, whom she sup- 
 posed would die first, because her hair was white, ' you 
 will still live, but I am going to die, and will see Jesus 
 first ; soon, however, you will follow me.' 
 
 "The spirit of my dear mother took its flight on the 27th 
 day of February, 1830. Just before her death, she prayed 
 with her children ; and advised us to be good Christians, to 
 love Jesus, and to meet her in heaven. She then sung her 
 favorite hymn, 
 
 "Jesus isli pe ming kah e zliod." 
 " Jesusj my all, lo heaven is gone." 
 
 "This was the first hj^mn she had ever heard or learned ; 
 and it is on this account that I introduce and sing this 
 sweet hymn whenever I lecture ' On the origin, history, 
 traditions, migration, and customs of the Ojebwa nation.' 
 We all knelt again by her bed side, and while clapping 
 her hands, and endeavoring to shout for joy, she swooned 
 away in death. The last words which she feebly uttered, 
 were, ^ Jesus, Jesus.^ Her spirit then fled, her lips were 
 cold, and those warm hands that had so often and so faith- 
 fully administered comfort and relief, were nov,' stiflf- I 
 looked around the wigwam ; my father, sister, and brother 
 sat near me, wringing their hands ; they were filled with 
 bitter grief, and appeared inconsolable. I then began to 
 understand and appreciate fully her kindness and love. — 
 Who, who can, or will, take the place of a mother^ Who 
 will pray for us when we are sick or in distress 1 Her 
 body was consigned to the grave without any parade. No 
 
NOTICES OF THE PRESS. 
 
 church bell was tolled ; but the whistling wind sounded 
 through the woods. I have often knelt down, at the head 
 of her grave, and wished that the time would soon arrive 
 when it might please God to relieve me from my tjniibles 
 and cares, and conduct me to the abode of my beloved 
 parent. My sister Sarah, too, who has since died, is 
 doubtless with my mother. O, ho,/ glorious the thought, 
 that both are now in heaven! There is one spot where 
 none will sigh for home. The flowers that blossom there 
 will never fade ; the crystal waters that wind along those 
 verdant vales, will never cease to send up their heavenly 
 music; the clusters hanging from the trees overshadowing 
 its banks, will be immortal clusters; and the friends that 
 aaeet, will meet for ever. 
 
 " Little then did I think that T should have to pass through 
 so many afflictions, and so many hardships. 0, my mother, 
 I am still in a cold, uncharitable, iniserable world ! But 
 the thought that thou art happy and blessed, is truly sweet 
 and encouraging. It is this fact, and my own hopes of 
 future bliss, that buoys me up, and sustains me in the hours 
 of conflict and despondency. Although many years have 
 elapsed since her death, still I often weep with mingled 
 joy and grief when I think of my dear mother. ' Blessed 
 are the dead who die in the Lord.' ' I am not ashamed of 
 the Gospel of Christ, for it is the power of God unto salva- 
 tion to every one that believeth.' The gospel is the only 
 remedy for the miseries and sins of the world. 
 
 "My mother and sister's cases are not the only ones that 
 I could relate concerning the happy lives and deaths of 
 those once degraded and benighted Indians. Many have 
 already reached heaven ; and many more are now rejoicing 
 on their road thither. Who will now say that the poor 
 Indians cannot be converted "? The least that Christians 
 could have done, was to send the gospel among them, after 
 having dispossessed them of their lands; thus preparing 
 them for usefulness here, and happiness hereafter. Let 
 no one say that I am ungrateful in speaking thus. It was 
 the duty of Christians to send us missionaries, and it is 
 now their duty to send more of them. There are still 
 
NOTICES OF THE PRESS. 
 
 25,000 of my poor brethren in darkness, and without the 
 gospel. Let the prayers of all the churches ascend to the 
 Most High, in their behalf, that He who has power to de- 
 liver, may save the poor Indian from misery, ignorance, 
 and perdition." 
 
 The first edition of this work, we understand, has been 
 sold, and a second is in press. Kah-ge-ga-gah-bowh is a 
 Wesleyan Missionary, and in the discharge of his duties as 
 such, he has passed through many scenes of danger on the 
 Irontier, that seem almost to partake of the romantic. — 
 They are related vi'ith much simplicity and apparent truth- 
 1 ulness. — Literary Register. 
 
 K^ Kah-ge-ga-gah-eowh. — This means, in English, 
 "peorge Copway," which is the name of a young Indian 
 chief of the Ojebwa nation, a convert to the Christian faith, 
 missionary to his own people. 
 
 This young son of the forest has recently published a 
 book, or rather Mr. Harmstead published it for him, of a 
 most interesting character. It contains his own life, his- 
 tory and travels, and a sketch of the present state of the 
 Ojebwa nation, with their future prospects, &c. 
 
 The incidents in his early history, an account of the 
 customs of his people, their idea of spirits, omens, dreams 
 and traditions, the conversion of his father and mother 
 and her happy death, also of his sister, the Devil's spittle, 
 (whiskey,) his first visit to Camp Meeting and remarkable 
 conversion, the Missionary's first visit, &c., all possess ex- 
 citing interest. This young missionary is now in this city, 
 endeavoring, as we understand, to awaken a special inte- 
 rest in behalf of his people, and we have no doubt but 
 what, if ordinary facilities are afforded him, he will suc- 
 ceed. We are confident he will, if he can once introduce 
 the volume which we have noticed above; it is got up in 
 a neat form, contains 158 12mo pages, is highly recom- 
 mended by Dr. Durbin, and sold by Mr. Harmstead for 
 fifty cents, — Christian Repository. R. 
 
HYMN. L. M. 
 
 NUHGUHMOWIN. l. m. 
 
 Before Jehovah's awful throne, 
 Ye nations bow with sacred joy ; 
 
 Know that the Lord is God alone, 
 He can create, and he destroy. 
 
 His sovereign power, without our aid, 
 Made us of clay, and forlfied us men ; 
 
 And when like wand'ring sheep we 
 etray'd, 
 He brought us to his fold again. 
 
 We'll crowd thy gates with thankful 
 songs, 
 High as the heavens our voices raise ; 
 And earth, with her ten thousand 
 tongue^, 
 Shall fill thy courts with sounding 
 praise. 
 
 Wide as the world is thy command ; 
 
 Vast as eternity thy love ; 
 Firm as a rock thy truth shall stand, 
 
 When rolling years shall cease to 
 move. 
 
 Je ho vah a nah suh muh bid, 
 A yuh ne she nah ba we yaig; 
 
 Kuh ke null zhuh guh shkee tuh wik, 
 Ween mah a tuh Mun e doo we. 
 
 O guh shke a we ze win ing. 
 Ween ke ge o zlie e go non ; 
 
 Ma gwah dush go wuh ne she nung, 
 Ween ke gee be me kah go non. 
 
 Ke guh oom be nuh mah goo suh 
 Ne moo je ge ze win e non ; 
 
 O nail lie gwah dull kuh mig suh 
 Uh keeng ka bah pe nain dung ig, 
 
 A ne go quog mon duh uh ke 
 Ta be sin ke guh gee qua win ; 
 
 A ne go quog mon duh kee zhig, 
 Tuh chin ke zhuh wain je ga win. 
 
 Uh sin eeng tuh e zhe zoong un, 
 Mon duh ke ge che ta bwa win ; 
 
 Ah zhe kee e shquah kee zhe guk 
 Ka yah be ke guh Mun e doowh. 
 
 HYMN. CM. 
 
 NUHGUHMOWIN. cm. 
 
 Am I a soldier of the cross, 
 
 A follower of the Lamb ? 
 And shall I fear to own his cause, 
 
 Or blush to speak his name ? 
 
 Must I be carried to the skies. 
 
 On flowery beds of ease ; 
 While others fought to win the prize. 
 
 And sailed through bloody seas? 
 
 Are there no foes for me to face ? 
 
 Must I not stem the flood ? 
 Is this vile world a friend to grace, 
 
 To help me on to God ? 
 
 Sure, I must fight, if I would reign ; 
 
 Increase my courage, Lord ; 
 I'll bear the toil, endure the pain, 
 
 Supported by thy word. 
 
 Thy saints in all this glorious war, 
 Shall conquer, though they die ; 
 
 They see the triumph from afar, 
 By faith they bring it nigh 
 
 When that illustrious day shall rise. 
 
 And all thy armies shine 
 In robes of victory through the skies, 
 
 The glory shall be thine. 
 
 Mee nuh ewh Ah zhe da yah tig. 
 Wain je un do huh ne yon ? 
 
 Ning uh zhah gwa nim nuh Jesus ? 
 Che muh me nwah je mug ? 
 
 Wa ne puzh nuh go ish pe ming, 
 Nin dah da duh gwe shin ? 
 
 Ma gwah ween kee mee gah zo wod 
 Kah be nee gah nee jig? 
 
 Kah nuh ween go uh yah see wug, 
 Ka mah mee gah nuh gig ? 
 
 Nin dah duh gwe shin nuh keesh pin 
 Ah nuh wain je ga yon? 
 
 Keesh pin wah noo je mo wah nan, 
 Nin dah mong wuh dah seewh ; 
 
 Ta ba ning a, wee je e shin, 
 Che zhuh zhee bain duh mon. 
 
 Kuh ke nuh ta ba ne muh jig, 
 Tuh muh mon zhe twah wug ; 
 
 O da ball bun dah nah wah go 
 Ka we tuh nuh kee wod. 
 
 Uh pee kee mah wun doo nuh dwah 
 Ka wah sa yah ze jig ; 
 Ke guh gah quah duh mah goog suh 
 Ka bah pe nain dung ig I 
 
HYMN. c. M. 
 
 KUHGUHMOWIN. c. m. 
 
 There is a land of pure delight, 
 
 WJiere saints immortal reign ; 
 Infinite day excludes the night, 
 
 And pleasures banish pain. 
 
 There everlasting spring abides, 
 
 And never-witlieriiig flowers ; 
 Death, like a narrow sea, divides 
 
 This heavenly land from ours. 
 
 Sweet fields beyond the swelling flood 
 
 Stand dress'd in living green: 
 So to the Jews old Canaan stood, 
 
 While Jordan roU'd between. 
 
 But timorous mortals start and shrink 
 
 To cross this narrow sea : 
 And linger, shivering on the brink, 
 
 And fear to launch away. 
 
 O could we make our doubts remove 
 
 Those glnoniy thoughts that rise, 
 And see the Canaan that we love, 
 
 With unbeclouded eyes I 
 
 Could we but climb where Moses stood, Keesh pin oon zah be yung o bun, 
 And view the landscape o'er, [flood, Mo ses kah oon zah bid,' 
 
 Not Jordan's stream, nor death's cold Kah ke dah be swain dub zee non 
 Should fright us from the shore. Ne bo win za nuh guk. 
 
 Uh yah muh gud sub kali ge ga, 
 Me no tuh nuh kee win ; 
 
 Kah wee kah te be kuh se noon, 
 A peech o uah ne gwuk. 
 
 Kah ge nig me noo kuh me ne. 
 Me nwan be go nee nig ; 
 
 Mee a tuh go e^vh ne bo win, 
 Ka be shkah ga muh guk. 
 
 Ke che me sub we nah gwud suh 
 
 E we de uh gah ming ; 
 O mong e zhe suh a nuh gom, 
 
 Oon zah bun je ga shung. 
 
 Ne tah zhah gwa ne mo she wug. 
 Wall ah zhuh wuh o jig ; 
 
 Quee nith we ke chee kali zo wod, 
 Oon d03 e nuh ka gom. 
 
 Oh kuh shke to yung o bun ewh 
 Clie muh shkuh wain dub mung ; 
 
 Ke dah puh gub kah bun dah non ; 
 Qua nah je wung uh ke ! 
 
 HYMN. s. 
 
 M. 
 
 NUHGUHMOWIN. s. m. 
 
 And are we yet alive, 
 
 And see each other's face? 
 Glory and piaise to Jesus give 
 
 For his redeeming grace ! 
 Preserved by power divine 
 
 To full salviition here, 
 Again in Jesus's praise we join, 
 
 And in his sight appear. 
 
 What troubles have we seen, 
 
 What conflicts have we past, 
 Fightings wiihout, and fears within, 
 
 Since we assembled last ! 
 But out of all the Lord 
 
 Hath brought us by his love; 
 And still he doth his help afford, 
 
 And hides our life above. 
 
 Then let us make our boast, 
 
 Of bis redeeming power, 
 Which saves us to the uttermost, 
 
 Till we can sin no more : 
 Let us take up the cross, 
 
 Till we the crown obtain ; 
 And g'adly reckon all things loss, 
 
 So we may Jesus gain. 
 
 Mee nuh wah nin go ding, 
 
 Ke wah bun de she min ; 
 Mah moo yuh wuh mah dah Je sus, 
 • Kah zhuh wa ne me nung I 
 O muh shkuh we zee win, 
 
 Kee mah mee ne goo yung ; 
 Ke doon je wah bun de she min, 
 
 Nuh qua uh mah de shung. 
 
 Min zuh kuh me e newh 
 
 Ah ne me ze win un ; 
 Kah be wah wah bun duh mung oon, 
 
 Kee be kah kee zhe guk ! 
 Zliuli wa ne me nung dush, 
 
 Mah bub Ta ba nmg a, 
 Kee gee be wee doo kah go non. 
 
 Niiii nonzh dush go noong oom. 
 
 Uh pa ne mo dah suh, 
 
 O wee doo kah ga win ; 
 Ka ne noo je mo e go yung, 
 
 Wuh ween ga kuh ke nuh ; 
 O dah pe nun dah suh, 
 
 Ewh ah zhe da yah tig ; 
 Che noo pe nuh nung dush Je sui 
 
 E we de kah e zhod. 
 
HYMN. L. M. 
 
 NUHGUHMOWIN. l. m. 
 
 Jesns, my all, to heaven is gone ; 
 He whom I fix my hopes upon ; 
 His track I see, and Til pursue 
 The narrow way till him I view. 
 
 The way the holy prophets went, 
 Tiie road that leads from banishment ; 
 The King's highway of holiness 
 I'll go, for all his paths are peace. 
 
 This is the way I long have sought, 
 And mourned because I found it not ; 
 My grief a burden long has been, 
 Because I was not saved from sin. 
 
 The more I strove against its power, 
 I telt us weight and guilt the more; 
 Till hue I heard my JSaviour say, 
 " Come hither, soul, " I am the way. 
 
 Lo ! glad I come, and thou blest Lamb, Ne wuh we zhain dum pe 'zhah yon, 
 Shalt take me to thee, whose I am ; Che o dah pe ne yun dush keen ; 
 
 Nothing but sin have 1 to give, Wah suh nin duh puh ge dah nun, 
 
 Nothing but love shall I receive. Ning uh gee bah de ze win nun. 
 
 Je sus ish pe ming kah e zhod, 
 Mee suh owh a pa ne mo you ; 
 Ne wah bun don kahne e zhod, 
 Kuh ya neen ka ne e zhah yon. 
 
 Kali ne 'zhah wod, kahn 'bwah kah jig, 
 Mee kons quuh yuk a n«h mo nig ; 
 Kiih ya neen ka mah'd uh doo yon, 
 Mee kons ka che zhuh wain dah gwuk. 
 
 Mee suh owh kah muh na ze yon, 
 Kah oon je ke de raahg 'ze shcm ; 
 Kee' ka ne muh se wug mah buh 
 Ke zha Mun e doo O gwe sun. 
 
 Ke nwainzh dush kuh gee beeng wa yon. 
 Aish kuin ning ee ke de mah gis ; 
 Noo muh yuh dush nali pe jee nug, 
 Nins: ee be zhuh wa ne me goo. 
 
 Then will I tell to sinners round 
 What a dear Saviour 1 have found ; 
 I'll point to thy redeeming blood, 
 And say, " Behold the way to God !' 
 
 Kah de mah ge ze jig min ze, 
 Ning uh bah b^h ween duh muh wog, 
 Che" me kuh wah wod Koo se non, 
 Ning uh e zhe noo uh muh wog I 
 
 HYMN. s. M. 
 
 A charge to keep I have, 
 
 A God to glorify; 
 A never-dying soul to save; 
 
 And fit it for the sky. 
 To serve the present age, 
 
 My calling to fulfil ;— 
 O may it all my powers engage 
 
 To do my Master's will ! 
 
 Arm me with jealous care. 
 
 As in thy sight to live ; 
 And O ! thy servant. Lord, prepare 
 
 A strict account to give : 
 Help me to watch and pray, 
 
 And on thyself rely ; 
 Assured, if I my trust betray, 
 
 I shall for ever die. 
 
 NUHGUHMOWIN. s. m. 
 
 Che uh no kee too non 
 
 Noo sa nin duh yah nun ; 
 Che wee kee zhee tod nin je chog 
 
 l.sh pe ming wee e zhod. 
 ,JCe nan duh wa nim suh 
 
 Che uh no kee too non ; 
 Oh mon oo ong wah me e shin. 
 
 Qui yuk che'num' ah yon, 
 
 Wuh wa zhe e shin suh, 
 
 Che uh gah san' mo yon ; 
 Che da l.ee zhee tah yon, Noo sa. 
 
 Uh pee nuh qua shkoo non. 
 Wee doo kuh we shin suh, 
 
 Che uh kuh wah be yon, 
 Knh ya clie uh null me ah yon. 
 
 Wee po inah de ze yon. 
 
THE 
 
 LIFE, HlSTOHr, AND TRAVELS 
 
 or 
 
 KAH-GE-GA-GAH-BOWH, 
 
 (GEORGE COPWAY) v •- -.. 
 
 A YOUNG INDIAN CHIEF OF THE OJEBWA NATION, 
 
 A CONVERT TO THE CHRISTIAN FAITH, AND A MIS- 
 SIONARY TO HIS PEOPLE FOR TWELVE YEARS; 
 
 WITH A 
 
 Sketch of the Present State of the Objebwa Nation, 
 
 IN REGARD TO 
 
 CHRISTIANITY AND THEIR FUTURE PROSPECTS. 
 ALSO, AN APPEAL; 
 
 WITH ALL THE NAMES OF THE CHIEFS NOW LIVING, WHO HAA'E 
 
 BEEN CHRISTIANIZED, AND THE MISSIONARIES NOW 
 
 LABOIMNG AMONG THEM. 
 
 WRITTEN BY HIMSELF. 
 
 (SIXTH EDITION^. 
 
 PHILADELPHIA: 
 
 JAMES HARMSTEAD, NO. 40 N. FOURTH ST, 
 
 1847. 
 

 Entered according to Act of Congress, on the Sth daj of December, 184«, 
 BY GEORGE COPWAY. 
 
 I« Uie Clerk's Office of Uie District Court of the Northern District of the Sun* 
 of New York. 
 
 M,H 
 
TO 
 
 THE CLERGY AND LAITY 
 
 OF THE 
 
 AMERICAN AND BRITISH DOMINIONS 
 
 THIS BRIEF 
 
 HISTORY OF A CHILD OF THE FOREST, 
 
 AND OF 
 
 HIS NATION, 
 
 IS MOST RESPECTFULLY AND AFFECTIO^TATELY 
 
 INSCRIBED 
 
 BY 
 
 THE AUTHOR. 
 
CONTENTS. 
 
 PAGE. 
 
 Preface, ' 
 
 # A Word to the Reader, ^ 
 
 CHAP. I. Early life; Woods; Gods; Ojebvva Nation, &c. . 11 
 
 II. Customs; Father and Mother; Religion of Ojebwas 21 
 
 III. Spirits; Ojebwa Worship; Description, etc. . . oO 
 
 IV. Omens; Dreams; Anecdote; Devil's Spittle, . . 38 
 V. Traditions; Indians and Jews; Migration; Councils 4:5 
 
 VI. Description of Rice Lake ; Rice ; Fish ; Village, etc. 1 9 
 
 VII. Missionaries' first visit; Conversion; Camp meeting 52 
 
 Vlll. My Mother's conversion and happy death ; Grief . 5S 
 
 IX. My Conversion ; Beauty of Nature ; Lake Superior (i2 
 
 X. Kewawenon Mission ; Work Spread ; Old Anna . G7 
 
 ' XL Travels to La Pointe; Ottawa Lake; Battle Grounds 7G 
 
 XII. Sent to School, 111., two years; New-York; Boston S.-J 
 
 XIII. Return to Canada; Revivals; Christmas: New-Year 1)6 
 
 XIV. Wisconsin; Mississippi; Sufferings . . . . _. IHi 
 XV. Travels to Canada; Presbyterian Missionaries, Tri- 
 als; Paid by Government; Journey to Toronto 125 
 
 XVI. General Council; Speeches; Order; Documents, etc.; 
 Manual Labor School ; Plan, or Remedy for the 
 
 preservation of the different tribes .... 1^2 
 XVII. Geographical Sketch of the Ojebwa Nation ; Mis- 
 sions; Presbyterians; Methodists; Baptists; 
 
 Appeal to Christians in America 1 12 
 
 1. Chippewas on the River Thames M'^> 
 
 2. Chippewas at Amherstburg 1-4 •'' 
 
 3. Chippewas of St. Clair 1^2 
 
 4. Chippewas at Walpole Island 1^"^ 
 
 .5. Chippewas of the River Credit ....%. 1 i7 
 
 6. Chippewas of Alnwick H^ 
 
 7. Chippewas at Rice Lake 1^^ 
 
 8. Chippewas at Mud Lake 11-* 
 
 9. Chippewas at Balsam Lake l-^>0 
 
 10. Chippewas of Rama 1-50 
 
 11. Chippewas of Beausoliel Island, Matchadisk Bay, 
 
 Lake Huron l^'l 
 
 12. Chippewas of Snake Island, Lake Simcoe . . . 151 
 
 13. Chippewas of Saugeeng (Lake Huron) .... 152 
 
 14. Chippewas of Big Bay, in Owen's Sound, Lake 
 
 Huron . . . . • ^•''2 
 
 15. Chippewas and others, in the Township of Bedford 153 
 
PREFACE. 
 
 In presenting my life to the public, I do so with the 
 greatest diffidence, and at the earnest solicitation of 
 numerous friends. I am an Indian, and am well aware 
 of the difficulties I have to encounter to win the favora- 
 ble notice of the white man. Yet one great object 
 prompts me to persevere, and that is, that I may, in 
 connection with my life, present the present state and 
 prospects of my poor countrymen — feeling that the 
 friends of humanity may still labor and d'/.ect their 
 benevolence to those who were once the lords of the land 
 on which the white man lives — and assist in rescuing 
 them from an untimely and unchristian grave. 
 
 I have noticed some of our prominent chiefs now 
 living ; the missionaries laboring amongst my people ; 
 the extent of the missionary field ; and an appeal to all 
 who feel interested in the welfare of the Indian race. 
 
 If ever I see the day when my people shall become 
 happy and prosperous, I shall then feel great and lasting 
 pleasure, which will more than repay me for the pain, 
 both of body and mind, which I have endured for the 
 last twelve years. My motto is — " My poor People.'''^ 
 
 In all my crooked paths, I have endeavored to mean 
 7 
 
Vlll PREFACE. 
 
 well. I thank my friends for their kind gifts and wishes^. 
 Yet still as much, and more, remains to be accomplished- 
 Pray for us — that religion and science may lead us on 
 to intelligence and virtue ; that we may imitate the 
 good white man, who, like the eagle, builds its nest on 
 the top of some high rock — science; that we may edu- 
 cate our children, and turn their minds to God. Help 
 us, O help us to live — and teach us to die a Christian's 
 death, that our spirits may mingle with the blessed 
 above. 
 
 KAH-GE-GA-GAH-BOWH. 
 
A WORD TO THE READER. 
 
 It would be presumptuous in one, who has but recently 
 been brought out of a wild and savage state ; and who 
 has since received but three years' schooling, to under- 
 take, without any assistance, to publish to the world a 
 work of any kind. It is but a few years since I began 
 to speak the English language. An unexpected oppor- 
 tunity occurred of submitting my manuscript to a friend, 
 who has kindly corrected all serious grammatical errors, 
 leaving the unimportant ones wholly untouched, that 
 my own style may be exhibited as truly as possible. 
 The public and myself are indebted to him for his 
 kind aid, and he has my most sincere thanks. The 
 language, (except in a few short sentences,) the plan, 
 and the arrangement are all my oAvnj and I am 
 wholly responsible for all the statements, and the 
 remaining defects. My work is now accomplished ; 
 and I am too well aware of the many faults which are 
 still to be found therein. Little could I imagine, that I 
 should have to contend with so many obstacles. All 
 along, have I felt my great deficiency ; and my inade- 
 quacy for such an undertaking. I would fain hope, 
 however, that the kind Reader will throw the mantle of 
 
 charity over errors of every kind. I am a stranger in a 
 
 9 
 
X A WORD TO THE READER. 
 
 strange land ! And often, when the sun is sinking m 
 the western sky, I think of my former home ; my heart 
 yearns for the loved of other days, and tears flow like 
 the summer rain. How the heart of the wanderer and 
 pilgrim, after long years of absence, beats, and his eyes 
 fill, as he catches a glance at the hills of his nativity, 
 and reflects upon the time when he pressed the lips of 
 a mother, or sister, now cold in death. Should I live, 
 this painful pleasure will yet be mine. " Blessed be the 
 Lord, who hath helped me hitherto.'''* 
 
 KAH-GE-GA-GAH-BOWH, 
 
 ALIAS 
 
 GEORGE COPWAY. 
 July 1847. 
 
THE LIFE OF KAH-GE-GA-GAH-BOWH. 
 
 CHAPTER I. 
 
 The Christian will no doubt feel for my poor people, 
 when he hears the story of one brought from that 
 unfortunate race called the Indians. The lover of 
 humanity will be glad to see that that once powerful 
 race can be made to enjoy the blessings of life. 
 
 What was once impossible — or rather thought to be — 
 is made possible through my experience. I have made 
 many close observations of men, and things around me; 
 but, I regret to say, that I do not think I have made as 
 good use of my opportunities as I might have done. 
 It wdll be seen that I know but little — yet how pre- 
 cious that little! — I would rather lose my right hand 
 than be deprived of it. 
 
 I loved the woods, and the chase. I had the nature 
 for it, and gloried in nothing else. The mind for letters 
 was in me, hut was asleep^ till the dawn of Christianity 
 arose, and aw^oke the slumbers of the soul into energy 
 and action. 
 
 You will see that I served the imaginary gods of my 
 poor blind father. I was out early and late in quest of 
 the favors of the Mon-e-doos (spirits,) who, it was said, 
 were numerous — who filled the air ! At early dawn I 
 
12 THE LIFE OF 
 
 watched the rising of the palace of the Great Spirit — 
 the sun — who, it was said, made the world ! 
 
 Early as I can recollect, I was taught that it was the 
 gift of the many spirits to be a good hunter and warrior ; 
 and much of my time I devoted in search of their 
 favors. On the mountain top, or along the valley, or 
 the water brook, I searched for some kind indmation 
 from the spirits who made their residence in the noise 
 of the waterfalls. 
 
 I dreaded to hear the voice of the angry spirit in the 
 gathering clouds. I looked with anxiety to catch a 
 glimpse of the wings of the Great Spirit, who shrouded 
 himself in rolling white and dark clouds — who, with his 
 wings, fanned the earth, and laid low the tall pines and 
 hemlock in his course — \\A\o rode in whirlwinds and 
 tornadoes, and plucked the trees from their woven 
 roots — who chased o-her gods from his course — w^ho 
 drove the Bad Spirit from the surface of the earth, down 
 to the dark caverns Of the deep. Yet he was a kind 
 spirit. My father taught me to call that spirit Ke-sha- 
 mon-e-doo — Benevolent spirit — for his ancestors taught 
 him no other name to give to that spirit who made the 
 earth, with all its variety and smiling beauty. His 
 benevolence I saw in the running of the streams, for 
 the animals to quench their thirst and the fishes to live ; 
 the fruit of the earth teemed wherever I looked. Every 
 thing I saw smilingly said Ke-sha-mon-e-doo nin-ge-oo- 
 she-ig — the Benevolent spirit made me. 
 
 Where is he ? My father pointed to the sun. What 
 is his will concerning me, and the rest of the Indian 
 race ? This was a question that I found no one could 
 
KAH-GE-GA-GAH-BOWri. iS 
 
 cinjwer, until a beam from heaven shone on my palliway, 
 Viiich was very dark, when first I saw that there was a 
 true heaven— ^not in the far-setting sun, where the Indian 
 anticipated a rest, a home for his spirit — but in the 
 bosom of the Plighest. 
 
 I view my Hfe Uke the mariner on the wide ocean, 
 without a compass, in the dark night, as he watches the 
 heavens for the north star, which his eye having 
 discovered, he makes his way amidst surging seas, and 
 tossed by angry billows into the very jaws of death, till 
 he arrives safely anchored at port. I have been tossed 
 with hope and fear in this life ; no star-light shone on 
 my way, until the men of God pointed me to a Star in 
 the East, as it rose with all its splendor and glory. P 
 was the Star of Bethlehem. I could now say in the 
 language of the poet — 
 
 " Once on the raging seas I rode, 
 
 The storm was loud, the night was dark; 
 
 The ocean yawned, and rudely blowed 
 
 The wind that tossed my foundering bark." 
 
 Yes, I hope to sing some day in the realms of bliss — 
 
 " It was my guide, my light, my all ! 
 
 It bade my dark foreboding cease ; 
 And through the storm and danger's thrall, 
 
 It led me to the port of peace. '^ 
 
 I have not the happiness of being able to refer to 
 written records in narrating the history of my fore- 
 fathers; but I can reveal to the world what has long 
 been laid up in my memory ; so that when " I go the 
 way of all the earth,'' the crooked and singular paths 
 which I have made in the world, may not only be a 
 
14 THE LIFE OF 
 
 warning to others, but may inspire them with a trust in 
 God. And not only a warning and a trust, but also 
 th?i the Avorld may learn that there once liv^ed such a 
 man as Kah-ge-ga-gah-bowh, when they read his giiefs 
 and his joys. 
 
 My parents were of the Ojebwa nation, who lived on 
 the lake back of Cobourg, on the shores of Lake Ontario, 
 Canada West. The lake was called Rice Lake, where 
 there was a quantity of wild rice, and much game of 
 different kinds, before the whites cleared away the 
 woods, where the deer and the bear then resorted. 
 
 My father and mother were taught the religion of their 
 nation. My father became a medicine man in the early 
 part of his life, and always had by him the implements 
 or war, which generally distinguish our head men. 
 He was a good hunter as any in the tribe. Very few 
 brought more furs than he did in the spring. Every 
 spring they returned from their hunting grounds. The 
 Ojebwas each claimed, and claim to this day, hunting 
 grounds, rivers, lakes, and whole districts of country. 
 No one hunted on each others ground. My father had 
 the northern fork of the river Trent, above Bellmont 
 lake. 
 
 My great-grandfather was the first who ventured to 
 settle at Rice Lake, after the Ojebwa nation defeated 
 the Hurons, who once inhabited all the lakes in West- 
 ern Canada, and who had a large village just on the top 
 of the hill of the Anderson farm, (which was afterwards 
 occupied by the Ojebwas,) and which furnished a 
 magnificent view of the lakes and surrounding coun- 
 try. He was of the Crane tribe, i. e. had a crane for 
 
KAH-GE-GA-GAH-BOWH. 15 
 
 totem — coat of arms — which now forms the totem of the 
 villagers, excepting those who have since come amongst 
 lis from other villages by intermarriage, for there was a 
 law that no one was to marry one of the same totem, for 
 all considered each other as being related. He must 
 have been a daring adventurer — a warrior — for no one 
 would have ventured to go and settle down on the land 
 from which they had just driven the Hurons, whom the 
 Ojebwas conquered and reduced, unless he was a great 
 hero. It is said that he lived about the islands of Rice 
 Lake, secreting himself from the enemy for several years, 
 until some others came and joineri him, when they 
 formed a settlement on one of the islands. He must 
 have been a great hunter, for this was one of the princi- 
 pal inducements that made him venture there, for there 
 m\ist have been abundance of game of every kind 
 The Ojebwas are called, here and all around, Massis- 
 suagays, because they came from Me-sey Sah-gieng, at 
 the head of Lake Huron, as you go up to SaultSt. Marie 
 tails. 
 
 Here he lived in jeopardy — with his life in his hand — 
 enduring the unpleasant idea that he lived in the land 
 of bones — amidst the gloom^ which shrouded the once 
 happy and populous village of the Hurons ; here their 
 bones lay broad-cast around his wigwam ; where, 
 among these woods once rang the war cry of the Hu- 
 rons, echoing along the valley of the river Trent, but 
 whose sinewed arms now laid lou^, with their badges 
 and arms of war, in one common grave, near the resi- 
 dence of Peter Anderson, Esq. Their graves, forming 
 a hillock, are now all that remain of this once powerful 
 
16 THE LIFE OF 
 
 nution. Their bones, gun barrels, tomahawks, war 
 spears, large scalping knives, are yet to be found there. 
 This must have taken place soon after the formation of 
 the settlement in Quebec. 
 
 The Crane tribe became the sole proprietors of this 
 part of the Ojebwa land ; the descendants of this tribe 
 will continue to wear the distinguishing sign ; except 
 in a few instances, the chiefs are of this tribe. 
 
 My grandfather lived here about this time, and held 
 some friendly intercourse with the whites. My father 
 here learned the manners, customs, and worship of the 
 nation. He, and others, became acquainted with the 
 early settlers, and hav^e ever been friendly with the 
 whites. And I know the day when he used to shake 
 'he hand of the white man, and, very friendly^ the 
 white man would say, " take some whiskey.'^' When 
 he saw^ any hungering for venison, he gave them to eat ; 
 and some, in return for his kindness, have repaid him 
 after they became good and great farmers. 
 
 My mother was of the Eagle tribe ; she was a sensi- 
 ble w^oman ; she was as good a hunter as any of the In- 
 dians ; she could shoot the deer, and the ducks flying, 
 as well as they. Nature had done a great deal for her, 
 for she was active ; and she was much more cleanly 
 than the majority of our w^omen in those days. She 
 lived to see the day when most of her children were 
 given up to the Lord in Christian baptism ; while she 
 experienced a change of heart, and the fulness of God 
 in man, for she lived daily in the enjoyment of God's 
 favors. I will speak more of her at a proper time, re- 
 specting her life and happy death. 
 
KAH-GE-GA-GAH-BOWH. 17 
 
 My father still lives ; he is from sixty-five to seventy 
 years old, and is one of the chiefs of Rice Lake Indian 
 Village. He used to love fire-water before he was con- 
 verted to God, but now lives in the enjoyment of reli- 
 gion, and he is happy without the devil's spittal — wlm- 
 k?i/. If Christianity had not come, anrl the grace of 
 God had not taken possession of his heart, his head 
 would soon have been laid low beneath the fallen leaves 
 of the forest, and I, left, in my youthful days, an orphan. 
 But to God be all the praise for his timely deliverance. 
 
 The reader will see that I cannot boast of an exalted 
 parentage, nor trace the past history to some renowneii 
 warrior in days of yore; but let the above suffice. My 
 fathers were those who endured much ; who first took 
 possession of the conquered lands of the Hurons. 
 
 I was born mncdure^s wide domain! The trees were 
 all that sheltered ray infant limbs — the blue heavens all 
 that covered me. I am one of Nature's children ; 1 
 have always admired her ; she shall be my glory ; her 
 features — her robes, and the wreath about her brow — 
 the seasons — her stately oaks, and the evergreen — her 
 hair — ringlets over the earth, all contribute to my endur- 
 ing love of her ; and wherever I see her, emotions of 
 pleasure roll in my breast, and swell and burst like 
 waves on the shores of the ocean, in prayer and praise 
 to Him who has placed me in her hand. It is thought 
 great to be born in palaces, surrounded with weallh 
 — but to be born in nature's wide domain is greater 
 still! 
 
 I was born sometime in the fall of 1818, near the mouth 
 of the riverTrent, called in our language, Sah-ge-dah-we- 
 
18 THE LIt'E OF 
 
 ge-wah-noong, while ray father and mother were attend- 
 ingthe annual distribution of the presents from the govern- 
 ment to the Indians. I was the third of our family ; a 
 brother and sister being older, both of whom died. My 
 brother died without the knowledge of the Saviour, but 
 my sister experienced the power of the loving grace of 
 (jrod. One brother, and two step-brothers, are still 
 alive. 
 
 I remember the tall trees, and the dark woods — the 
 swamp just by, where the little wren sang so melodiously 
 after the going down of the sun in the west — the current 
 of the broad river Trent — the skipping of the fish, and 
 the noise of the rapids a little above. It was here I first 
 saw the light ; a little fallen down shelter, made of ever- 
 greens, and a few dead embers, the remains of the last 
 fire that shed its genial warmth around, were ail that 
 marked the spot. When I last visited it, nothing but 
 fur poles stuck in the ground, and they were leaning on 
 account of decay. Is diis dear spot, made green by the 
 tears of memory, any less enticing and hallowed than 
 the palaces where princes are born ? I would much 
 more glory in this birth-place, with the broad canopy of 
 heaven above me, and the giant arms of the forest trees 
 for my shelter, than to be born in palaces of marble, 
 stud ed with pillars of gold! Nature will be nature 
 stir., while palaces shall decay and fall in ruins. Yes, 
 Niagara will be Niagara a thousand years hence! the 
 rainbow, a wreath over her brow, shall continue as long 
 as the sun, and the flowing of the river! While the 
 work of art, however impregnable, shall in atoms fall. 
 
 Our wigwam we always carried with us wherever we 
 
KAH-GE-GA-GAH-BOWH. 19 
 
 went. It was made in the following manner: Poles 
 were cut about fifteen feet long ; three with crotches at 
 the end, which were stuck in the ground some distance 
 apart, the upper ends meeting, and fastened with bark; 
 and then other poles were cut in circular form and bound 
 round the first, and then covered with plaited reeds, or 
 sewed birch bark, leaving an opening on top for the 
 smoke to escape. The skins of animals formed a cover- 
 ing for a gap, which answ^ered for a door. The family 
 all seated tailor-fashion on mats. In the fall and win- 
 ter they were generally made more secure, for the pur- 
 pose of keeping out the rain and cold. The covering 
 of our wigwam was always carried by my mother, when- 
 ever we w^ent through the woods. In the summer it 
 was easier and pleasanter to move about from place to 
 place, than in the winter. In the summer we had birch 
 bark canoes, and with these we travelled very rapidly 
 and easily. In the winter every thing was carried upon 
 the back. I have known some Indians to carry a whole 
 deer — not a small one, but a buck. If an Indian could 
 lift up his pack off the ground by means of his arms, it 
 was a good load, not too light nor too heavy. I once 
 carried one hundred and ninety-six weight of flour, 
 tw^elve pounds of shot, five pounds of coffee, and some 
 sugar, about a quarter of a mile, without resting — the 
 flour w'as in two bags. It felt very heaA^y. This was 
 since I travelled with the missionaries, in going over 
 one of the portages in the west. 
 
 Our summer houses were made like those in gardens 
 among the whites, except that the skeleton is covered 
 with bark. 
 
20 THE LIFE OF 
 
 The hunting grounds of the Indians were secured by 
 right, a law and custom among themselves. No one 
 was allowed to hunt on another's land, without invita- 
 tion or permission. If any person was found trespassing 
 on the ground of another, all his things were taken from 
 him, except a handful of shot, powder sufficient to serve 
 him in going straight home, a gun, a tomahawk, and a 
 knife ; all the fur, and other things, were taken from 
 him. If he were found a second tim.e trespassing, all 
 his things were taken away from him, except food suf- 
 ficient to subsist on while going home. And should he 
 still come a third time to trespass on the same, or 
 another man's hunting grounds, his nation, or tribe, are 
 then informed of it, who take up his case. If still he 
 disobey, he is banished from his tribe. 
 
 My father's hunting ground was at the head of Crow 
 River, a branch of the River Trent, north of the Prince 
 Edward District, Canada West. There are two branches 
 to this river — one belongs to Georsfe Pondash, one of 
 the principal chiefs of our nation ; the other to my father; 
 and the Crow River belongs to another chief by the 
 name of John Crow. Durin^^ the last war the Indians 
 did not hunt or fish mueh for nearly six years, and at 
 the end of that time there were large quantities of bea- 
 ver, otter, minks, lynx, fishes, &c. 
 
 These hunting grounds abound with rivers and lakes ; 
 the face of the country is sw^ampy and rocky ; the deer 
 and the bear abound in these woods ; part of the sur- 
 rendered territory is included in it. In the year 181 8, 
 1,800,000 acres of it were surrendered to the British 
 government. For how much, do you ask ? For 
 
KAH-GE-GA-GAH-BOWH. - 21 
 
 $2,960 per annum! What a great sum for BrUlsh 
 generosity ! 
 
 Much of the back country still remains unsold, and I 
 hope the scales will be removed from the eyes of my 
 poor countrymen, that they may see the robberies per- 
 petrated upon them, before they surrender another foot 
 of territory. 
 
 From these lakes and rivers come the best furs that 
 are caught in Western Canada. Buyers of fur get large 
 quantities from here. They are then shipped to New 
 York city, or to England. Whenever fruit is plenty, 
 bears are also plenty, and there is much bear hunting. 
 Before the whites came amongst us, the skins of these 
 animals served for clothing; they are now sold from 
 three to eight dollars apiece. 
 
 My father generally took one or two families with 
 him when he went to hunt ; all were to hunt, and place 
 their gains into one common stock till spring, (for they 
 were often out all winter,) when a division took place. 
 
 CHAPTER II. 
 
 In the fall we gathered the wild rice, and in the 
 winter we were in the interior. Some winters we 
 sulTered most severely, on account of the depth of snow, 
 and the cold ; our wigwams were often buried in snow. 
 VV'e not only suffered from the snow and the cold, but 
 from hunger. Our party would be unable to hunt, and 
 being far from the white settlements, we were often in 
 
22 THE LIFE OF 
 
 want of food. I will narrate a circumstance of out 
 sufferings, when I come to speak of the actual condi- 
 tion of our people, before Christianity was introduced 
 among us, which, when I think of it, I cannot but bless 
 God for his preserving kindness to us, in sparing us to 
 hear his blessed word. 
 
 Soon after being Christianized, my father and another 
 Indian, by the name of Big John, and myself, went 
 out hunting , my father left his family near the mission 
 station, living in the wigwam. While we w^ere out on 
 the hunting grounds, we found out that some Indians 
 had gone before us on the route up the river, and every 
 day w^e gained upon them : their tracks were fresh. 
 The river and the lakes were frozen, and we had to 
 walk on the ice. For some days together we did not 
 fire a gun, for fear they would hear it and go from us, 
 where we could not find them. At length we found 
 them by the banks of the river, they were Nah-doo- 
 ways or Mohawks, from Bay Quinty ; they were seven 
 of them, tall fellows. We shook hands with them : 
 they received us kindly. My father had determined to 
 take all they had, if we should overtake them. After 
 they gave us a good dinner of boiled beaver, my father 
 stepped across the fire and ripped open two packs of 
 beaver furs, that were just by him. He said to them 
 " We have only one custom among us, and that is well 
 known to all ; this river, and all that is in it are mine : 
 I have come up the river behind you, and you appear 
 to have killed all before you. This is mine, and this is 
 mine," he said, as he touched with the handle of his 
 
KAH-GE-GA-GAH-BOWH. 23 
 
 tomahawk each of the packs of beaver, otter, and miisk- 
 •fit skins. I expected every moment to see my father 
 kiaocked down with a tomahawk, but none dared touch 
 him ; he counted the skins and then threw them across 
 the fire-place to us. After this was done, the same 
 thing took place with the guns ; only one was left them 
 to use on their way home. He talked to them by 
 signs, and bade them, as the sailors say, " weigh anchor 
 and soon be under way ;" they left, and we took pos- 
 session of the temporary wigwam they had built. We 
 never saw them afterwards on our hunting grounds, 
 though some of them have been there since. 
 
 My father was ever kind and affectionate to me, par- 
 ticularly after the death of my brother, which was occa- 
 sioned by the going off of a gun, the load passing 
 through the arm, and so fractured it that it soon mortified 
 and caused his death. He believed in persuasion ; I 
 know not that he ever used harsh means, but w^ould 
 talk to me for hours together. As soon as it was dark 
 he would call me to his side and begin to talk, and tell 
 me that the Great Spirit w^ould bless me with a long life 
 if I should love my friends, and particularly the aged 
 He would ahvays take me whh him when going any 
 where near, and I learned his movements, fori watched 
 him going through the w^oods. Often would he tell me 
 that when I should be a man that I must do so, and so, 
 and do as he did, while fording the rivers, shooting the 
 deer, trapping the beaver, etc., etc. I always imitated 
 him while I was a hunter. 
 
 My mother was also kind and affectionate ; she seem- 
 ed to be happy wdien she saw^ us enjoying ourselves by 
 
24 THE LIFE OF 
 
 her; often she would not eat much for days together ; 
 she would leave all for us! She was an industrious 
 •woman ; in the spring she made more sugar than any 
 one else ; she was never idle while the season for ga- 
 thering wild rice lasted. 
 
 I was taught early to hunt the deer. It was a part of 
 our father's duty to teach us how to handle the gun as 
 "well as the bow and arrow. I was early reminded to 
 hunt for myself; a thirst to excel in hunting began to 
 increase ; no pains were spared, no fatigue was too 
 great, and at all seasons I found something to stimulate 
 me to exertion, that I might become a good hunter. 
 For years I followed my father, observed how he ap- 
 proached the deer, the manner of getting it upon his 
 shoulders to carry it home. The appearance of the 
 sky, the sound oi" the distant water-falls in the morning, 
 the appearance of the clouds and the winds, were to 
 be noticed. The step, and the gesture, in travelling in 
 search of the deer, were to be observed. 
 
 Many a lecture I received when the deer lay bleeding 
 at the feet of my father ; he would give me an account 
 of the nobleness of the hunter's deeds, and said that I 
 should never be in want whenever there was any game, 
 and that many a poor aged man could be assisted by 
 me. '' Jfy^u reverence the aged, many will he glad to 
 hear of your namey'^ were the words of my father. 
 " The poor man will say to his children, ' my children, 
 let us go to him, for he is a great hunter, and is kind to 
 the poor, he will not turn us away empty.' The Great ^ 
 Spirit, who has given the aged a long Hfe, will bless 
 you. You must never laugh at any suffering object, for 
 
KAH-GE-GA-GAH-BOWII. 25 
 
 ypu know not how soon you may be in the same conui- 
 Ijon : never kill any game needlessly." Such was his 
 language when we were alone in the woods. Ah' 
 they were lessons directed from heaven. 
 
 In the spring but few deer were killed, because the) 
 were not in good order, the venison being poor, and the 
 skin so thin, that it was no object to kill them. To 
 hunt deer in the summer was my great delight, which I 
 did in the following manner : — During the day I looked 
 for their tracks, as they came on the shore of the lake or 
 river durino: the ni^jht : thev came there to feed. If 
 they came on the bank of the river, I lighted pitch plrie, 
 and the current of the river took the canoe along the 
 shore. My lantern was so constructed that the light 
 could not fall on one spot, but sweep along the shore. 
 The deer could see the light, but were not alarmed by 
 it, and continued feeding on the v/eeds. In this way, 
 I have approached so close that I could have reached 
 them with my paddle. In this manner our forefathers 
 shot them, not with a gun, as I did, but with the bow 
 and arrow. Bows were made strong enough, so that 
 the arrows might pierce through them. 
 
 Another mode of hunting on the lakes, preferred by 
 some, is shooting without a light. Many were so expert, 
 and possessed such an accuracy in hearing, that they 
 could shoot successfully in the dark, with no other guide 
 than the noise of the deer in the water ; the position of 
 the deer being well known, in this way, the darkest 
 night. I will here relate an occurrence which took place 
 in 1834. My father and I were hunting on the river 
 Trent, in the night; after we had shot two deer, and 
 
 o 
 
26 THE LIFE OF 
 
 v^ihile returning homewards, we heard the noise of 
 a deer's footsteps. The night was dark as pitch. 
 ^Ve approached the deer. I asked my father at what 
 pari of the animal I shoald aim. He rephed, " at the 
 head or neck." I poised my gun and fired ; hsarini^ 
 no noise, I conchided that my game was sure. I 
 lighted some pitch pine and walked towards the spt)t 
 from which the noise had come. The deer lay dead 
 and bleeding. On examination I found that I had shot 
 it just below the ear. In the fall of the year, also, I 
 was accustomed to hunt ; the meat was very fine, and 
 the skins, (from which our moccasons were made,) 
 were much thicker at this season. Those that could 
 track the deer on fallen leav^es and shoot one each day, 
 \vere considered first rate hunters. The fall is the best 
 time to determine the skill of the huntsman. 
 
 Of all animals the bear i? the most dangerous to hunt. 
 I had heard so many stories about its cunning that I 
 dreaded to meet one. One day a party of us were 
 going out to hunt the bear, just below Crooke's rapids. 
 After we had made a temporary place to stay for several 
 days, we marched in file ; after a while we halted, each 
 look a diflerent direction. My father said, " my son 
 you had better loiter behind the rest. Do not go far, 
 for you may lose yourself." We p^artcd — I took mv 
 course, and the rest theirs. I trembled for fear I 
 should see v»'hat I was hunting for ! I went only where 
 I least expected to see a bear, and every noise I heard 
 in the woods, I thought must be one. As I stood on 
 an old mossy log, there was such a crack on the sifie 
 of the hill that my heart leaped within me. As I lurned 
 
KAH-GE-GA-GAH-BOWH. 27 
 
 and looked, there was a large bear running towards 
 me ! I hid myself behind a tree ; but on he came ; I 
 watched him ; he came like a hogshead rolling down 
 hill ; there were no signs of slopping ; when a few feet 
 from me, I jumped aside, and cried Yah ! (an excla- 
 mation of fear.) I fired my gun without taking sight; 
 in turning suddenly to avoid me, he threw up the earth 
 and leaves ; for an instant I was led to believe that the 
 bear was upon me. I dropped my gun and fell back- 
 wards, while the bear lay sprawling just by me. Having 
 recovered, I took up my gun and went a few feet from 
 where 1 fell, and loaded my gun in a hurry. I then 
 sought for a long pole, and with it, I poked it on its 
 side, to see if it was really dead. It did not move, it 
 was dead ; but even then I had not courage to go and 
 touch it with my hands. When all was over, and I had 
 told my father I had killed a bear, I felt as though my 
 little leggings could hardly contain me. In examining 
 it, I found the ball had orone throudi its heart. 
 
 Bear meet is like pork. It can be kept a long time 
 when cured. For some weeks together this was the 
 only kind of food we used to eat. 
 
 The oil of the bear is used for various purposes. 
 One use is, to prevent the falling out of the hair. The 
 apothecaries buy it from the Indians for about five 
 dollars a gallon. 
 
 The skins of bears are what our forefathers wore, 
 before the white people came amongst us, as blankets ; 
 but now land-sharks, called traders, buy them from the 
 Indians for a mere tritle. 
 
 I loved to hunt the bear, the beaver, and the deer 
 
28 THE LIFE OF 
 
 but now, the occupation has no charms for me. I will 
 now take the goose quil, for my bow, and its point for 
 my arrow. If perchance I may yet speak, when my 
 poor aching head Ues low in the grave ; when the hand 
 that wrote these recollections shall have crumbled into 
 dust ; then these pages will not have been written in 
 vain. 
 
 " O ! Land of rest for thee I sigh — ' 
 
 When will the season come, 
 When I shall lay my armor by, 
 
 And dwell in peace at home." 
 
 The beaver was hunted in the spring and fall. They 
 were either trapped or shot. Among all the animals 
 that live in the water, the beaver is of the kindest dis- 
 position, when tamed ; it is a very cleanly animal ; 
 sits on its bi-oad tail on the ground while feeding ; feeds 
 all night, and sleeps most of the day. The beaver 
 skin was once worth from eight to ten dollars apiece, 
 or four dollars per pound. 
 
 The otter, too, is much valued. The whites buy the 
 skins, and make caps of them. They are mostly caught 
 in traps. In the fall and spring they are always on the 
 move. 
 
 The otter is a greedy animal ; it can be tamed, but 
 when hungry becomes cross, and often bites. If it be 
 a half a mile off, it will scent any food preparing in the 
 wigwam. 
 
 When about five years old, I commenced shooting 
 birds, with a small bow and arrow. I have shot many 
 a bird, but am no more a marksman. I used to feel 
 proud when I used to carry home my own game. The 
 
KAH-GE-GA-GAH-BOWH. 2T> 
 
 first thing that any of the hunters shot, was cooked by 
 the grand-father and grand-mother, and there was great 
 rejoicing, to inspire the youthful hunter with fresh ardor. 
 Day after day I searched for the grey squirrel, the wood- 
 pecker, the snipe, and the snow bird, for this was all 
 my employment. 
 
 The gun was another instrument put into my hands, 
 which I was taught to use both carefully and skilfully. 
 Seldom do accidents occur from the use of fire arms 
 among our people. I delighted in running after the 
 deer, in order to head and shoot them. It was a well 
 known fact that I ranked high among the hunters. I 
 remember the first deer I ever shot, it was about one 
 n)ile north of the village of Keene. The Indians, as 
 has just been said, once had a custom, which is now 
 done away, of making a great feast of the first deer that 
 a young hunter caught: the young hunter, however, 
 was not to partake of any of it, but wait upon the others. 
 All the satisfaction he could realize, was to thump his 
 heels on the ground, while he and others were singing 
 the following hunter's song : 
 
 ** Ah yah ba wah, ne gah me koo nah vah ! 
 Ah yah wa seeh, ne gah me koo nah nah."* 
 
 The fattest of the bucks I'll take, 
 The choicest of all animals I'll take 
 
 In the days of our ignorance we used to dance arounfl 
 the fire. I shudder when I think of those days of owr 
 darkness. I thought the Spirit would be kind to me if 
 
 *These lines aie sung over and over again, for about half an 
 hour. 
 
 3* 
 
30 THE LIFE OF 
 
 I dancejd before the old men ; and day after day, or 
 night after night, I have been employed with others in 
 this way. I thank God that those days will never 
 return. 
 
 CHAPTER III. 
 
 The Ojebwas, as well as many others, acknowledged 
 that there was but one Great Spirit, who made the 
 world ; thry gave him the name of good or benevolent ; 
 kesha is benevolent, monedoo is spirit; Ke-sha mon-e- 
 doo. They supposed he lived in the heavens; but the 
 most of the time he w^as in the Sun. They said it was 
 from him they received all that was good through life, 
 and thnt he seldom needs the offrring of his Red chil- 
 dren, for he was seldom angry. 
 
 They also said he could hear all his children, and see 
 them. He was the author of all things that they saw, 
 and made the other spirits that were acknowledged by 
 the Ojebwas. It was said that these other spirits took 
 special care of the various departments of nature. 
 The god of the hunter was one who presided over the 
 animals; the god of war w^as one who controlled the 
 destinies of men ; the god of medicine was one who 
 presided over the herbs of the earth. The fishes had 
 theirs, and there w^as another over the moon and stars ! 
 
 *' Millions of spiritual creatures walk the earth 
 Unseen, both when we sleep and when we wake." 
 
 There was one unappeasable spirit, called Bad Spirit, 
 
^AH-GE-GA GAH-BOWH. 31 
 
 Mah-je-mah-^ne-doo. He, it was thought, lived under 
 the earth ; and to him. was attributed all that was not 
 good, bad luck, sickness, even death. To him they 
 offered sacrifices more than to any other spirit, things 
 most dear to them. There were three things that were 
 generally offered to the Bad Spirit, viz. a dog, whiskey 
 and tobacco, a fit offering, with the exception of the poor 
 dog. The poor dog was painted red on its paws, with 
 a large stone and five plugs of tobacco tied about its 
 neck; it was then sunk in the water; while the beating 
 of the drum took place upon the shore, and words were 
 chanted to the Bad Spirit. 
 
 The whiskey was thus offered to the Bad Spirit : — 
 "When the Indians were seated around the wigwam, or 
 on the grass, and the person who deals out the whiskey 
 had given all the Indians a dram, then the devil was to 
 have his share ; it was poured on the ground, and if it 
 went down quickly, it was thought he accepted the 
 offering. 
 
 Fire water was sometime? poured out near the head 
 of the graves of the deceased, that their spirits might 
 drink with their former friends. I have often seen them 
 sit around the grave, and, as they drank, make mention 
 of the name of their dead, and pour some whiskey on 
 the ground 
 
 Our religion consisted in observing certain ceremonies 
 every spring. Most of the Ojebwas around us userl to 
 come and worship the Great Spirit with us at Rice Lake. 
 At this festival a great many of the youth were initiated 
 into the medical mysteries of the nation. We were 
 taught the virtues of herbs, and the various kinds of 
 
32 THE LIFE OF 
 
 minerals used in our medicine. 1 will here describe the 
 Me-tae-we-gah-mig or Grand Medicine Lodge. It was 
 a wigwam 150 feet long and 15 feet wide. The clan 
 of medicine men and women alone were allowed to be 
 inside, at each sitting, with their medicine badge, on 
 each side of the wigwam. Then there were four old 
 men who took the lead in singing, and beating the drum, 
 as they stood near the centre. Before them were a com- 
 pany who were to take degrees. There were four grades 
 in the institution; and, as I have thought, somewhat simi- 
 lar to the Masonic institution. 
 
 After the singing commenced, the whole company 
 arose and danced, as they moved from one end of (he 
 wigwam to the other. As they go round, one-half of 
 them cast their heads down upon their bosoms, as if af- 
 fected by the medicine, which was kept in small skins, 
 and which they pretended to thrust at each other ; this 
 was done to deceive the ignorant. These forms were 
 continued several days. The party to be made medi- 
 cine men and women, looked on in the mean time, to 
 see what they would have to do themselves. Then 
 they are taken to another place w^ith our medicine men, 
 and are taught the science of medicine. After receiving 
 instructions, another day was allotted to give them in- 
 struction on morality. They were advised on various 
 subjects. All were to keep silence, and endeavor to 
 retain what they were taught. I will here give some 
 of the sayings of our medicine men : 
 
 "If you are a good hunter, warrior, and a medicine 
 man, when you die, you will have no difficulty in getting 
 to the far west in the spirit land." 
 
KAH-GE-GA-GAH-BOWH. 33 
 
 " Listen to the words of your parents, never be impa- 
 tient, then the Great Spirit will give you a long life." 
 
 " Never pass by any indigent person without giving 
 him something to eat. Owh wah-yah-bak-mek ke-gah- 
 shah-wa-ne-mig — the spirit that sees you will bless you." 
 
 " If you see an orphan in want, help him ; for you will 
 be rewarded by his friends here, or thanked by his parents 
 in the land of spirits." 
 
 " If you own a good hunting dog, give it to the first 
 poor man who really needs it." 
 
 ** When you kill a deer, or bear, never appropriate it 
 to yourself alone, if others are in want; never withhold 
 from them what the Great Spirit has blessed you with." 
 
 " When you eat, share with the poor children who 
 are near you, for when you are old they will administer 
 to your wants." 
 
 " Never use improper medicine to the injury of 
 anofher, lest you yourself receive the same treatment." 
 
 " When an opportunity offers, call the aged together, 
 and provide for them venison properly cooked, and give 
 them a hearty welcome ; then the gods that have favor- 
 ed them will be your friends." 
 
 These are a few specimens of the advice given by our 
 fathers, and by adhering to their counsels the lives, 
 peace, and happiness of the Indian race were secured ; 
 for then there was no whiskey among them. O ! that 
 accursed thing. O! why did the white man give it to 
 my poor fathers ? None but fiends in human shape could 
 have introduced it among us. 
 
 I recollect the day when my people in Canada were 
 both numerous and happy ; and since then, to my sor- 
 
34 THE LIFE OF 
 
 row, they have faded away like frost before the heat of 
 the sun! Where are now that once numerous and 
 happy people ? The voice of but few is heard. 
 
 When I think of them, I feel pained to know that 
 many have fallen a prey to its soul and body-destroy- 
 ing influence. I could adopt the language of the poet: 
 
 I will go to my tent and lie down in despair, 
 
 I will paint me with black, and sever my hair, 
 
 I will sit on the shore where the hurricane blows, 
 
 And relate to the God of the tempest my woes ; 
 
 For my kindred are gone to the mounds of the dead, 
 
 But they died not of hunger nor wasting decay, 
 
 For the drink of the white man hath swept them away." 
 
 The Ojebwa nation, that unconquered nation, has 
 fallen a prey to the w^ithering influence of intemperance. 
 Their buoyant spirits could once mount the air as on the 
 wings of a bird. Now they have no spirits. They are 
 hedged in, bound, and maltreated, by both the Ameri- 
 can and British governments. They have no other 
 hope, than that at some day they will be relieved from 
 their privations and trials by death. The fire-water has 
 rolled towards them like the waves of the sea. Alas ! 
 alas! my poor people! The tribe became dissipated, 
 and consequently improvident, and often suffered in- 
 tensely. 
 
 It was in visiting the interior that we always suffered 
 most. I will here narrate a sine:le circumstance which 
 will convey a correct idea of the sufferings to which the 
 Indians w^ere often exposed. To collect furs of different 
 kinds for the traders, we had to travel far into the woods 
 and remain there the ^vhole winter. Once we left Rice 
 
KAH-GE-GA-GAH-BOWH. 35 
 
 Lake in the fall, and ascended the /iver in canoes, above 
 Bellmont Lake. There were hve families about to 
 hunt with my father, on his grounds. The winter be- 
 f2;ar to set in, and the river having frozen over, we left 
 the canoes, the dried venison, the beaver, and some flour 
 and pork ; and when we had gone farther north, say about 
 sixty miles from the whites, for the purpose of hunting, 
 the snow fell for five days in succession to such a depth 
 that it was impossible to shoot or trap anything. Our 
 provisions were exhausted, and we had no means to 
 procure any more. Here we were. The snow about 
 five feet deep ; our wigwam buried ; the brandies of the 
 trees falling around us, and cracking from the weight 
 of the snow. 
 
 Our mother boiled birch bark far my sister and my- 
 self, that we might not starve. On the seventh day 
 some of them were so weak that they could not raise 
 themselves, and others could not stand alone, Thej 
 coulcl only crawl in and out of the wigw^am. V/e 
 parched beaver skins and old moccasons for food. On 
 the ninth day none of the men w^ere able to go abroad, 
 except my father and uncle. On the tenth day, still 
 being without food, those only who were able to walk 
 about the wigwam were my father, my grand-mother, 
 my sister, and myself. how distressing to see the 
 starving Indians lying about the wigwam with hungry 
 and eager looks ; the children would cry for something 
 to eat. Pvly poor mother would heave bitter dghs of 
 despair, the tears falling from her cheeks profusely as 
 she kissed us. Wood, though plenty, could not be ob- 
 tained, on account of the feebleness of our limbs. 
 
36 THE LIFE OF 
 
 My father, at times, would draw near the fire, and 
 reheane some prayer to the gods. It appeared to him 
 that there was no way of escape ; the men, women 
 ynd children dying ; some of them were speechless. 
 The wigwam was cold and dark, and covered with 
 snow. On the eleventh day, just before daylight, my 
 father fell into a sleep ; he soon awoke and said to me, 
 " My son, the Great Spirit is about to bless us ; this 
 night in my dream I saw a person coming from the east, 
 w^alking on the tops of the trees. He told me that we 
 should obtain two beavers this morning about nine 
 o'clock. Put on your moccasons and go along with me 
 to the river, and we will hunt the beaver, perhaps for 
 the last time." I saw that his countenance beamed 
 with delight; he was full of confidence. I put on my 
 moccasons and carried my snow shoes, staggering 
 along behind him, about half a mile. Having made a 
 fire near the river, where there was an air hole, through 
 which the beaver had come up during the night, my fa- 
 ther tied a gun to a stump, with the muzzle towards the 
 air hole ; he also tied a string to the trigger, and said 
 "should }ou see the beaver rise, pull the string and 
 you will kill it." I stood by the fire with (he string in 
 my hand. I soon heard a noise occasioned by the blow 
 of his tomakawk ; he had killed a beaver, and he 
 brought it to me. As he laid it down, he said " then 
 the Great Spirit will not let us die here ;" adding, as 
 before, "if you see the beaver rise, pull the string." 
 He left me, I soon saw the nose of one ; but I did not 
 shoot Presently another came up ; I pulled the trig- 
 
KAH-GE-GA-GAH-BOWH. 37 
 
 ger, and off the gun went. I could not see for some 
 time for the smoke. My father ran towards me, took 
 the two beavers and laid them side bv side ; then 
 pointing to the sun, said, "Do you see the sun? The 
 Great Spirit informed me that we should kill these twf 
 about this time this morning. We will yet see our re- 
 .atives at Rice Lake ; now let us go home and see if 
 they are still alive." We hastened home, and arrived 
 just in time to save them from death. Since which, we 
 visited the same spot, the year after the missionaries 
 came among us. My father, with feelings of gratitude, 
 knelt down on the spot where w^e had nearly perished 
 Glory to God ! But what have I done for him since ? 
 Comparatively nothing. We were just at death's door, 
 when Christianity rescued us. I have heard of many, 
 who have perished in this way, far in the w'oods. In 
 my travels to the west, I have met many whose families 
 had perished, and who had themselves merely escaped 
 starvation. May God forgive me, for my ingratitude 
 and indolence in his blessed cause! 
 
 I will here introduce a favorite war song of ihe Ojeb- 
 wa nation. It was accompanied by dancing, and an 
 occasional w^ar-whoop. At the end of each stanza, a 
 warrior rehearsed some former victories, which inspired 
 them with ardor for war. Unchristianized Indians are 
 often like greedy lions after their prey ; yes, at (im's. 
 they are indeed cruel and blood thirsty. I have n::'i 
 with warriors, who, when they had killed their enemi s, 
 cut open their breasts, took out their hearts, and drank 
 their blood ; and all this was out of mere reiicnge. But 
 to the PFar Song^ which was first translated for Col 
 
38 
 
 THE LIFE OF 
 
 McKinney, 'Hhe India?i's friend,^' on the shore of Lake 
 Superior. 
 
 " On that day when our heroes lay low — lay low — 
 On that day when our heroes lay low, 
 I fought by their side, and thought ere I died, 
 Just vengeance to take on the foe — the foe — 
 Just vengeance to take on the foe. 
 
 *' On that day when our chieftains lay dead — lay dead — 
 
 On that day when our chieftains lay dead, 
 
 I fought hand to hand, at the head of my band, 
 
 And here, o7i my breast, have I bled — have I bled — 
 
 And here, on my breast, have I bled. 
 
 ** Our chiefs shall return no more — no more — 
 
 Our chiefs shall return no more — 
 
 And their brothers in war who can't show scar for scar. 
 
 Like women their fates shall deplore — shall deplore — 
 
 Like women, their fates shall deplore. 
 
 * Five winters in hunting we'll spend— we'll spend — 
 Five winters in hunting we'll spend — 
 Then our youths grown to men, to the war lead again, 
 And our days like our fathers', we'll end — we'll end — 
 And our days like our fathers', we'll end." 
 
 CHAPTER IV. 
 
 Our people believed much in omens. The barking 
 of foxes and of wolves, the bleating of the deer, the 
 screeching of owls, bad luck in hunting, the flight of 
 uncommon kinds of birds, the moaning noise of a par- 
 
KAH-GE-GA-GAH-BOWH. 39 
 
 tridge, the noise of a chuck chack ske sey* were omi- 
 nous of ill ; the two last were certain omens of death. 
 But the sailing of an eagle to and fro, and the noise of 
 a raven, were omens of good. 
 
 Dreams, too, w^ere much relied on by our nation. 
 They thought the spirits revealed to them what they 
 were to do, and what they should be, viz. good hun- 
 ters, warriors, and medicine men. I would fast some- 
 times two, and sometimes even four da^'s. When 
 fasting, we were to leave the wigwam early in the 
 morning, and travel all day from one place to another, 
 in search of the favor of the gods. I was taught to be- 
 lieve that the gods would communicate with me, in the 
 shape of birds, amimals, etc., etc. When I fell asleep 
 in the woods, and dreamed some strange dream, I felt 
 confident that it was from the spirits. I will now relate 
 what I dreamed when I was but twelve years old, and 
 also my father's interpretation of my dream. 
 
 Myself and others were sleeping far from the wig- 
 wam, near a large pine. I saw, in my dream, a person 
 coming from the east ; he approached, walking on the 
 air : he looked down upon me, and said, " Is this 
 
 *To this bird I have given its Indian name, because I have 
 not been able to discover it among the collection of the various 
 birds in the books and in the museums. It is about the size of 
 tlie smaller kind of parrot. The color of its feathers is like 
 those of a jay, having short wings small and broad peak, with 
 an upper and lower row of teeth, like a human being, hi this 
 last respect, it is different from any other bird. It takes its 
 name fiom the sound it utters, viz. chuck, chuck. I hope that the 
 celebrated ornithologist Audabon, to whom I intend to present 
 a copy of my work, will throw some light upon this subject. 
 
40 THE LIFE OF 
 
 where you are?" I said "yes." "Do you see this 
 pine ?" *^ Yes, I see it." " It is a great and high 
 tree." I observed that the tree was lofty, reaching 
 towards the heavens. Its branches extended overland 
 and water, and its roots were very deep. " Look on it 
 while 1 sing, yes, gaze upon the tree." He sang, and 
 pointed to the tree ; it commenced waving its top ; the 
 earth about its roots was heaved up, and the waters 
 roared and tossed from one side of their beds to the 
 other. As soon as he stopped singing, and let fall his 
 hands, every thing became perfectly still and quiet. 
 "Now," said he, "sing the words which I have sung." 
 I commenced as follows : — 
 
 " It is I who travel in the winds, 
 It is I who whisper in the breeze, 
 
 I shake the trees. 
 
 I shake the earth, 
 I trouble the waters on every land." 
 
 While singing, I heard the winds whistle, saw the 
 tree waving its top, the earth heaving, heard the waters 
 roaring, because they were all troubled and agitated. 
 Then said he, "I am from the rising of the sun, I will 
 come and see you again. You will not see me often : 
 but you will hear me speak." Thus spoke the spirit, 
 and then turned away towards the road from which he 
 had come. I told my father of my dream, and after 
 hearing all, he said, "My son, the god of the winds is 
 kind to you; the aged tree, I hope, may indicate long 
 life ; the wind may indicate that you will travel much ; 
 the water which you saw, and the winds, will carry 
 your canoe safely through the waves." 
 
KAH-GE-GA-GAH-BOWH. 41 
 
 I relied much on my dream, for then T knew no 
 better. But, however, Uttle rehance can be placed in 
 dreams, yet may not the Great Spirit take this method, 
 sometimes, to bring about some good result ? 
 
 There was no such thing known among our people 
 as swearing, or profaning the name of the Great Spirit 
 in vain. The whites first taught them to swear. I 
 often swore, when I knew not what I said. I have 
 seen some white faces with black hearts^ who took delight 
 in teaching them to profane the name of God. O 
 merciless, heartless, and wicked white men, may a 
 merciful God forgive you your enormous turpitude and 
 recklessness ! 
 
 There was a custom among us, before Christianity 
 visited us, that when the Ojebwas intended to take a 
 general whiskey " spree," several young men were ap- 
 pointed by the head chief to collect all the fire arms, 
 knives, w^ar-clubs and other weapons, and keep them 
 in a secret place, till the Indians had completed their 
 frolic. This was done to prevent them from murdering 
 each other when intoxicated. By this means many 
 lives have been saved ; although many have been 
 killed during their drunken fights. They would walk 
 very far for a dram of liquor. T once heard of an indi- 
 vidual, whom I had seen many times, who would travel 
 all day for a single drink of fire-water. When he arrived 
 at the trading post, he obtained and guzzled down 
 a cup full of whiskey. When the poison had operated, 
 he said, that he felt as if his head was going down his 
 throat; and added, "Whah! I wish my neck was a 
 4* 
 
42 THE LIFE OF 
 
 mile long, so that I might feel and tiear the whiskey 
 running all the way down !'' 
 
 A certain Indian once teased a Mrs. F. for whiskey, 
 which he said was to cure his " big toe^'' that had been 
 badly bruised the preceding night. Mrs. F. said, *' I 
 am afraid you will drink it." He declared he would 
 not drink it ; and after much pleading, she handed him 
 some ; he took it, and looking first at his toe, and then 
 at the liquor, alternately, all of a sudden he slipped the 
 whiskey down his gullet, at the same time exclaiming, 
 as he pointed to his toe, " There, whiskey, go down to 
 my poor big toe." 
 
 One of our people, who had much resolution, and 
 was determined to seek religion, when he heard that 
 the Methodist Indians were not to drink any more fire- 
 water, remarked as follows : — 
 
 '' Well, if that is the case, Pll go to-night, and bid 
 my old friend whiskey a final farewell.'^'' He went, and 
 drank and caroused with his rum-companions all night. 
 On the following day, about noon, he came staggering 
 towards his wigwam, singing out to all whom he met, 
 *' Me goes to Methodist ; me no drink little more ; me am 
 Methodist.^"* He was true to his word, for he drank no 
 more, and the Lord blessed him in the forgiveness of 
 all his sins. For eighteen years he was a consistent 
 Christian, and died last June, with the brightest hopes 
 of immortal bliss. Oh ! the heights and depths of the 
 goodness and mercy of God ! 
 
 In view of these things, I have often exclaimed from 
 the bottom of my heart, in the language of " The 
 
KAH-GE-GA-GAH-BOWH. 43 
 
 Indian's Regret," and which is the language of all, who 
 have been brought from darkness, to the marvelous 
 light of the gospel : — 
 
 " O had our Indian fathers known 
 
 What Prophets told of Christ and heaven ! 
 
 For them, we drop a tear and mourn, 
 
 But weep for joy, our sins forgiven.* j 
 
 CHAPTER V. 
 
 The traditions handed down from father to son, were 
 held very sacred ; one half of these are not known by 
 the white people, however far their researches may have 
 extended. There is an unwillingness, on the part of the 
 Indians to communicate many of their traditions. The 
 only way to come at these is, to educate the Indians, so 
 that they may be able to write out what they have heard, 
 or may hear, and publish it. Should I be spared till 
 next summer, I design to visit my people in the far 
 west, and abide with them long enough to learn the rest 
 of their traditions, with an account of their migration to 
 this country. My own belief is, that they came to this 
 country, and fought with the original inhabitants ; and 
 having overpowered them, became the owners of the 
 soil. Twill not now give my reasons for this belief, as 
 I expect at some future day to collect all the necessary 
 information for this purpose, from histories and disco- 
 veries, corroborated by these traditions. My readers 
 will then be able to judge whether we are to be identi- 
 
44 ' THE LIFE OF 
 
 fied with the dispersed and *' lost tribes of Israel." Can * 
 it be possible, that, had we sprung from any of the 
 Hebrew tribes, we should be so completely ignorant of 
 a Messiah, a Sabbath, or a single vestige of the Leviti- 
 cal Law ? But enough of this for the present. 
 
 As far as I am able to learn, our nation has never 
 been conquered ; and have maintained their ground 
 wherever they have conquered. The Saxe tribe have 
 tried their ingenuity, power and bravery, to drive them 
 from the south shore of Lake Superior. The Hurons 
 mustered their warriors against the aggressions made by 
 the Ojebwa nation. Their war-canoes were once direct- 
 ed against the Ojebwa nation, but they were obliged to 
 turn back, and flee for protection, to the Shawnee na-, 
 tion. The sound of the war whoop which once rang all 
 around the shores of Lake Huron, receded, and died 
 away on the waters of Sandusky. The arms that once 
 wielded the war-club, were strewed about their grounds, 
 on account of broken treaties made in former days, and 
 massacres at the mouth of French river. The Iraquois^ 
 who struck terror wherever their mere names were men- 
 tioned, also tried to check our progress, after we had 
 conquered the Hurons. Their war whoops resounded 
 over the dismal regions of the conquered land ; but they 
 too shared the same fate. They went as spies as far as 
 La Pointe, on the south shore of Lake Superior; but 
 not with their armies any farther than Ke-wa-o-non, in 
 the copper regions. Here they were massacred by hun- 
 dreds, and fell in their canoes at one of the narrow 
 passes, on their way to the Portage, about fourteen miles 
 from the Bay of Aunce. After these fruitless attempts 
 
KAH-GE-GA-GAH-BOWH. 45 
 
 to drive the Ojebwas from their land, they fought raany 
 battles with them in the regions now called Canada 
 West ; but in these they suffered much, and were de- 
 feated. It was then, probably, that the Hurons and 
 Iraquois leagued together, hoping by their combined 
 forces to conquer us. This accounts for the confederacy 
 that existed when the whites came among them. 
 
 The migration of the Ojebwas has been traced from 
 the upper part of Lake Superior, and even several hun- 
 dred miles above its head, along the shore of Lake Su- 
 perior, down to Lake Huron, St. Clair, the foot of Lake 
 Michigan, north of Lakes Erie and Ontario, and some 
 distance down the St. Lawrence. 
 
 They now" inhabit a portion of land extending about 
 two thousand miles east and west, and from two hun- 
 dred and fifty to three hundred miles from north to south. 
 They have in each village, a chief who governs them, 
 besides a great number of war chiefs. Each village has 
 a council of its own, made up of the different tribes™ A 
 tribe is a band of Indians whose sign or mark is the 
 same ; for example, such as wear the sign of the crane^ 
 recognize each other as relatives ; and although each 
 village may be composed of different tribes, yet they 
 must be of the same nation. 
 
 Councils of peace must be held by two nations. These 
 councils are held in high esteem. When two nations 
 are at war, if either sues for peace, they hand to each 
 other some token, such as a belt of wampum (or beads,) 
 or a calumet (a long pipe.) 
 
 There was once a general council held, between the 
 Hurons and the Ojebwas ; it was conducted in the fol- 
 
46 THE LIFE OF 
 
 lowing manner : — They came together near Sault St. 
 Marie, and agreed upon a peace for five years. After 
 the pipe of peace was prepared, the Ojebwaand Huron 
 warriors arranged themselves in two lines, on each side 
 of their chiefs, and said that they must ascertain whether 
 the Great Spirit would approve of their proceedings. 
 Two from each nation were chosen ; the Hurons held 
 the pipe filled with tobacco, the Ojebwas, the steel, 
 flint, and spunk. The steel was then struck against the 
 flint, and if, on the first stroke, the spunk was ignited, 
 so as to fire the tobacco, and thus enable the warrior to 
 draw in, and to emit, a volume of smoke, then the evi- 
 dence was complete that the Great Spirit approved of 
 their plans and proceedings ; and the whole assembly 
 now would set up the most tremendous shout of joy. 
 The two nations were successful in this. The shout 
 was given, peace was secured, and these two powerful 
 nations separated for their own homes. For three years 
 no dark cloud hung over the two nations. 
 
 The Ojebwas began to trade with the whites at 
 Quebec. It usually required all the summer to journey 
 from the shore of Lake Superior to that place and back 
 again. These were tedious and perilous journeys ; but 
 they were determined to obtain '^ the snake which spit 
 fire, smoke and death ;" this was their description of a 
 gun to their brethren. 
 
 It was during these journeys that forty of them were 
 massacred by the Hurons, at the mouth of French 
 River, without the least provocation ; plunder alone 
 was their object. This, in connection with similar acts, 
 
KAH-GE-GA-GAH BOWH. 47 
 
 occasioned that war which resulted in their complete 
 extermination from Canada by our nation. 
 
 The future state of the Ojebwas, was in the Far 
 West. They described that state or country, as being 
 fall of game, and with trees loaded withfmit of every 
 description. 
 
 When an Indian warrior died on the field of battle, 
 his soul, it was said, took its immediate flight to this 
 paradise. The souls of those, however, who died in 
 other circumstances, it was believed, departed from the 
 grave, and journeyed in the ordinary way, although 
 unseen by mortals, to this same land. 
 
 There was a difficult bridge near this land, over 
 which the soul was to cross. A warrior, hunter, oi 
 medicine man, would have no difficulty in crossing this 
 briJge. Under this bridge was a rapid stream, and he 
 who was not a good warrior, hunter or medicine man, 
 would either fall into the water, or lose his way, after 
 having crossed, in some barren country, where there 
 was no game, or fruit, although there might be, occa- 
 sionally, a deer, or the like. O how barren ! How 
 dismal ! A place where distress, want, and despair 
 w^ould continue ! On the other hand, the favored 
 warrior entered the fields of paradise, amidst the shouts 
 and welcome of his fellow warriors, who had preceded 
 him to this land of plenty. The deer, the moose, the 
 elk, and all kinds of animals, fruits, flowers, and the 
 singing of birds fill and charm the land. While the 
 ever rolling valleys are visited with delightful and re- 
 freshing winds. To kill, eat, and shoot, are their only 
 employments. No sickness, no fatigue, no death, will 
 
48 THE LIFE OF 
 
 ever visit them. The valleys and the mountains are to 
 be clothed with evergreens. No winter to chill the 
 earth. A carnal heaven indeed ! A sensual paradise ! 
 Oh ! the credulous and misguided Indian. ' 
 
 *'Lo ! the poor Indian whose untutored mind, 
 Sees God in clouds, or hears him in the wind ; 
 Whose soul proud science never taught to stray 
 Beyond the solar walk or milky way. 
 Yet simple nature to his hopes has given. 
 Beyond the cloud top'd hill, a humble heaven, 
 Some safer world in depths of woods embrace, 
 Some distant Island in the watery waste. 
 Where slaves once more their native land behold, 
 Nor fiends torment, nor Christian thirsts for gold." 
 
 Pope. 
 
 My father of^en spoke of that country, while I was 
 young. He informed me, that if I should become 
 a great warrior, a hunter, or a medicine man, I w^ould 
 have no difficulty in rea<;hing that happy spot. Little 
 then did he know of a heaven revealed in the gospel. 
 That heaven, where angels and pure spirits dwell, and 
 where we shall see the blessed Jesus as he is, and, 
 what is still a greater honor, be like hira. 
 
 " for a thousand tongues to sing •« Oh uh pa-gish ko che ingo' dwok, 
 Mj great Redeemer's praise ! Neej uh ne she nah ^aig, 
 
 The glories of mj God and King, Che nuh nvih guh mu tuh wah wod 
 The triumphs of his grace ! Ning e zha Man e-doom. 
 
 " Wfj gracious Master, and my God, *' Ning e che Noo saweej e shin. 
 
 Assist me to proclaim, Che ween duh mah ga jon, 
 
 To spread through all the earth abroad O mah a ne gook kuh me gog 
 
 The honors of thy Name. A zhe wa be ze yun. 
 
 '♦Jesus! the Name that charms our fears, "Jesus ! kah be 'non duh we 'nung^ 
 
 Thai bids our sorrows cease ; Kah gah see beeng wa 'nung ; 
 
 Tis music in the sinner's ears, Ka gait 'che me no ne kah 20, 
 
 'Tie life, and health, and peace." Kah noo je mo enung." 
 
KAH-GE-GA-'GAH-BOWII. 49 
 
 When our warriors were dying, they told their chil- 
 dren that they would soon reach the happy country. 
 Their eyeballs, roUing in death, were turned toward.^ 
 the setting sun. O white man ! why did you not tell 
 us before, that there was a better heaven than that 
 of the Indian's ? Did not the blessed Saviour command. 
 " Go ye into all the world and preach the gospel 
 to every creature ?" Reader, almost by the door of 
 your churches, my forefathers perished for the lack of 
 the bread of life, while you have reached out your 
 arms, and extended your means for the relief of those 
 in distant lands! O what a thought! Thousands 
 have already perished, and thousands more will yet 
 perish, unless converted to God. The thought of jjemA- 
 ing ! how insufferable ! O how intolerable ! 
 
 " mercy, mercy, look down from above ; 
 Great Creator, on us, thy sad children, with love ; 
 When beneath to their darkness the wicked are driven, 
 May our justified souls find a welcome in heaven." 
 
 CHAPTER VI. 
 
 Rice Lake, that beautiful lake, extends about twen- 
 
 ty-five miles, and is from two to three miles in breadth, 
 
 running from northeast to southwest. It contains about 
 
 twenty islands. Large quantities of wild rice abound 
 
 in almost every part of the lake ; it resembles fields of 
 
 wheat. As ducks of all kinds resort here in great 
 
 abundance, to feed upon the rice, consequently, there 
 5 
 
50 THE LIFE OF 
 
 is much good game in the fall of the year. They fly in 
 large flocks, and often appear Uke clouds. Some of the 
 iSlands just referred to, are beautiful ; for example, 
 Sugar Island^ with its beautiful edge of evergreens near 
 the water ; Spoke Island^ a place of fashionable summer 
 resort. One of the largest of these islands, contains 
 about three hundred acres. 
 
 In 1818, our people surrendered to the Biiiish 
 government a large part of their territory, for the surn of 
 £750 ; reserving, as they had good reason to believe, 
 all the islands. As they could neither read nor w^ite, 
 they were ignorant of the fact that these islands were 
 included in the sale. They w^ere repeatedly told by 
 those wdio purchased for the government, that the islands 
 were not included in the articles of agreement. But 
 since that time, some of us have learned to read, and to 
 our utter astonishment, and to the everlasting disgrace 
 of that pseudo Christian nation, we find that w^e have 
 been most grossly abused, deceived, and cheated. 
 Appeals have been frequently made, but all in vain. 
 
 Rice Lake contains quantities of the finest fish. In 
 the summer, great numbers of boats may be seen trow- 
 ling for mascaloimge, a species of pike, some of which 
 weigh about thirty pounds. Bass, eels, etc. are also 
 found in this lake. Since locks have been made on the 
 canal down to Crockets rapids, much fur can be pro- 
 cured all around the lake, especially micskrats — Shah- 
 won-dase dah me koo mun. ^ 
 
 This is the spot on which I roamed during my early 
 days. Often have I gone with my birch bark canoe 
 from island to island, in quest of ducks and fish. The 
 plain on the south shore, is called Whortleberry Plain. 
 
KAII-GE-GA-GAH-BOWH. 51 
 
 A steamboat runs from Gore's Landing to Peterboro 
 once a day. 
 
 The village of the Ojebwas is on the north ; the land 
 gradually slopes towards the water. Its farms, church, 
 school house, and council house can be seen at a con- 
 siderable distance. It was here where the Rev. James 
 Evans, whose obituary was noticed in the following 
 manner in the "Albany Evening Journal," December 
 22, 1846, first taught an Indian school. 
 
 " Suddenly, on the 23d of November, at Keelby, 
 England, Rev. James Evans, for many years a Wes- 
 leyan missionary in Canada, and the territory of the Hud- 
 son Bay Company. On Sunday, the 2,'2d, he preached 
 twice, and on Monday evening 23d, spoke at a mission- 
 ary meeting, wath great fervency. He had complained 
 of a slight indisposition, previous to the meeting ; but 
 after he had finished his address, he said that ' his in- 
 disposition had been completely removed.' Soon after 
 his head fell back, and life was gone." 
 
 He was a missionary in every sense of the word. 
 From Rice Lake, he went to Lake Superior, and after- 
 wards to the Hudson Bay Territory, where he labored 
 with much success. His precious fife was spent in re- 
 scuing the Ojebwa nation from misery and degradation. 
 Fatigue and hunger were often his companions; but 
 the power of living faith was that on which his soul 
 feasted. O thou man of God, enviable are thy labors, 
 thy rest, and thy glory ! I, myself, still hold in sweet 
 remembrance the sacred truths which thou didst teach 
 me, even the commands of the Most High! Memory, 
 Hke an angel, will still hover over the sacred spot, where 
 first you taught me the letters of the alphabet. 
 
52 THE LIFE OF 
 
 There are numerous lakes near Rice Lake ; about 
 some of which the Ojebwas reside ; particularly Mud, 
 vSchoogaug and Balsam Lakes. The country, in this 
 vicinity, is rapidly increasing in population ; the whites 
 are continually settling among us. The deer was plenty 
 a few years ago, but now only a few can be found. The 
 Ojebwas are, at present, employed in farming instead of 
 hunting ; many of them have good and well cultivated 
 farms. They not only raise grain enough for their own 
 use, but often sell much to the whites. 
 
 The Canadian Commissioners on Indian affairs, in 
 their report to Parliament in 1845, remarked in relation 
 to the Rice Lake Indians, as follows: "These Indians 
 are Methodists, and have either a resident missionary, 
 or have been regularly visited by the missionary belong- 
 mg to the Alnwick settlement. They have a school, 
 and a school-master is supported by the Methodist Mis- 
 sionary Society." 
 
 CHAPTER VII. 
 
 The missionaries first visited us on the island called 
 Be-quah-qua-yongj in 1827, under the following circum- 
 stances. My father and I went to Port Hope, to see 
 our principal trader, John D. Smith, in order to obtain 
 goods and whiskey, about twelve miles from Rice Lake. 
 After my father had obtained the goods, he asked for 
 whiskey. Mr. Smith said, "John, do you know that 
 whiskey will yet kill you, if you do not stop drinking? 
 
KAH-GE-GA-GAH-BOWH. 53 
 
 Why, all the Indians at Credit River, and at Grripp Is- 
 land, have abandoned drinking, and are now Metho- 
 dists. I cannot give you any whiskey." 
 
 " Ta/i 2/«^/ (an exclamation ofsurpris(>,)iV cannot be^ I 
 wu:4 have whiskey to carry home ; my people expect 
 it," said my father. He wished to buy a barrel, but 
 only obtained, after much pleading, about five gallons. 
 My father p-omwe^ to drink no more when the mission- 
 aries shoidd have come to Rice Lake. We reacheri 
 home the same day about one o'clock, and the Indians 
 were awaiting our arrival, that they might have some 
 fire-water. They assembled themselves together and 
 began to drink and to smoke. Many of them were sit- 
 ting on the grass when the whiskey began to steal away 
 their brains. One of our number suddenly ran in the 
 crowd, and said, *' the black coats (missionaries) are 
 coming, and are on the other side of the point." Each 
 looked at the other with perfect astonishment. My father 
 said to our informer, '* invite them to come over to us ;'' 
 and to the one wdio was dealing out w^hiskey, " cover 
 the keg with your blanket, and don't let the black coats 
 see it." The whiskey was concealed, and then came 
 the messengers of glad tiding of great joy. Tliey were 
 converted Indians, saved by grace, and had been sent 
 to preach to us, and to invite us to attend a camp meet- 
 ing near Cobourg. After shaking hands all around, one 
 of them delivered a speech to the half drunken Indians. 
 He referred to the day when they were without the good 
 news of salvation, lie spoke with great earnestness, 
 and the tears fell from his eyes. He said, ''Jesus Christ, 
 Ke-sha-mon-e-doo O-gwe-snn, (i. e., the Bunevolea^ 
 
54 THE LIFE OF 
 
 Spirit's son,j came down to the world, and died to save 
 the people ; all the Indians at the Credit River, and 
 (^rape Island, are now on their road to the place where 
 the Saviour has gone. Jesus has left a book contain- 
 ing his commands and sayings to all the world ; }ou 
 t/rill see it^ and hear it read, when you go to Cobourg, 
 for the black coats have it. They wish you to come 
 and hear it. To-morrow is the Sabbath, and on that 
 day we do not hunt, or work, for it is the day which 
 the Great Spirit made for himself." He described 
 the way that the Son of God was crucified. I ob- 
 served some of them crying ; my mother heaved deep 
 sighs ; the half drunken Indians were struck dumb, and 
 hung their heads Not a word was uttered. The mis- 
 sionaries said, " We will sing, and then we will k7ieel 
 doion and pray to the Great Spirit " He gave out the 
 following hymn : 
 
 " Jesus ish pe ming kah e zhod." 
 " Jesus, my all, to heaven is gone." 
 
 They stood up and sang. O what sweet melody was 
 in their voices ! The echo was so great that there ap- 
 peared to be a great many more singers than we could 
 see. After the hymn, they prayed with the same fer- 
 vency as they sung. 
 
 Peter Wason prayed, and in his prayer said, " O 
 Great Spirit! here are some of my own relatives; open 
 their eyes and save them !" After the prayer, they said 
 they were going to Cobourg that evening; and if any de- 
 sired to go with them, they would have them do so. 
 
 My father arose and took the keg of whiskey, stepped 
 into one of the small canoes, and paddled some thirty 
 feet from the shore ; here he poured out the whiskey 
 
KAH-GE-GA-GAH-BOWH. 55 
 
 into the lake, and threw the keg away. He then re- 
 turned and addressed us in the following manner . 
 
 " You have all heard what our brothers said to us ; 1 am 
 going with them this evening; if any of you will go, do 
 so this evening; the children can attend the great meet- 
 ing some other time." Every one ran at once to the 
 paddles and canoes,, and in a few minutes we were on 
 the water. The missionaries had a skiff, in which they 
 went from the Island to the opposite side. They sang 
 again, and their very oars seemed to keep time on the 
 still water. how charming! The scenery of the 
 water ; the canoes moving in files, crossing the lake to 
 visit their first camp meeting. When we arrived on 
 the other side, it was about dusk, and we bought five 
 candles for a dollar (!), and obtained an old lantern. 
 We marched on a new road the whole of Saturday 
 night, in order to reach the camp ground. During the 
 journey, we had to wade through deep creeks. Just 
 before the dawn, we were about half a mile from the 
 camp ground ; here we tarried until day light, and then 
 approached the camp. 
 
 When the Indians beheld the fence and the gate, and 
 a great number of whites, they began to feel rather timid 
 and suspicious, for the trader had told my father at Rice 
 Lake, that it was for the purpose of killing all the In- 
 dians that the black coats had invited them to the meet- 
 ing. My father told me to keep away from the ground, 
 and hunt birds and squirrels with my bow and arrow ; 
 his object was to save my life, in the event of the In- 
 dians being killed. After remaining on the campground 
 awhile, I departed ; but while there, I saw a large num- 
 
56 THE LIFE OF 
 
 ber of converted Indians who belonged to Credit River, 
 and Grape Island. Some of them were singing, some 
 praying, and others lying about the ground as if dead. 
 There were a great many preachers present. 
 
 On the third day many of our company were convert- 
 ed ; among this number was my dear father ! 
 
 As I entered the ground in the afternoon, I heard 
 many voices, and among them my father's voice. I 
 thought my father w^as dying; I ran to him, and found 
 him lying partly on one of the seats. My father, said I, 
 what is the matter with you ? Are you sick ? " Come 
 here, my son, I am not sick, but I am happy in my 
 heart;" he placed his hand upon his breast while 
 he spoke. '' I told you you must keep away from the 
 ground, that your life might be spared ; but I find that 
 these are good, and not bad, people; kneel down and 
 I will pray for you." I knelt, while he prayed. 0, 
 this was my father'' s first prayer! Methinks, that 
 at this time the angels rejoiced in heaven. I became 
 agitated ; my bow and arrows had fallen from my hand. 
 The Indians lay about me like dead men. All this 
 was the efTect of the power of gospel grace, that had 
 spread amongst them. The shouts, praises, and prayers, 
 of fathers, mothers, sons, and daughters, were heard 
 from every quarter. Those who had just appeared as 
 dead, arose, and shouted the praises of God ! They 
 clapped their hands, and exclaimed, ^^ Jesus ninge shah 
 wa ne mig,'^^ Jesus has blessed me. The feeling was 
 so general and powerful, that the influence was felt 
 throughout the camp, both by the Indians and the 
 whites. This was one of the happiest seasons I ever 
 
KAH-GE-GA-GAH-BOWH. 57 
 
 witnessed, except the season of my own conversion. 
 Many of my relatives were converted on this occasion. 
 Many of them have since gone to the world of spirits, 
 and are now singing the praises of redeeming love. 
 This heavenly fire began to spread from the camp, to 
 Mud, Schoogaug and Balsam Lakes, the homes of the 
 Ojebwas; also to the shores of Lake Simeco, and Lake 
 Huron, and to the vicinity of Lake Superior. 
 
 *'Waft, waft, ye winds his story, 
 
 And you ye waters roll, 
 Till like a sea of glory 
 
 It spreads from pole to pole." 
 
 On the camp ground, the Ojebwas sat in squads, 
 giving and receiving instruction in singing, learning 
 and teaching the Lord's prayer, and other things. 
 Some were singing, 
 
 *' Jesus, kuh ba ke zhig 
 
 Ning ee e nuh uh moz, 
 Uh pa gish kuh ke nuh wahb' dum *wod 
 
 Ning ee 'nuh da moosh 
 
 A zhe o ne zhe shing, 
 O ge che o duh nuh me ah win." 
 
 «' Jesus all the day long 
 
 Was my joy and my song ; 
 O that all, his salvation might see I 
 
 He hath lov'd me, I cried ; 
 
 He hath sufFer'd and died 
 To redeem such a rebel as me." 
 
58 THE LIFE OF 
 
 CHAPTER VIII. 
 
 The conversion of my mother took place daring the 
 summer, on Poutash Island, where the Indians had 
 erected a bark chapel. For two years she lived in the 
 enjoyment of religion. Before this chapel was ready she 
 would call us together in the wigwam, and pray with 
 and for us, several times a day, whether our father was 
 at home or not. I remember well, at this moment, the 
 language of her prayers. 
 
 She was taken sick in the winter of 1829, and was 
 confined to her bed, most of the time, for three 
 months; her disease was consumption. During these 
 three months, she enjoyed much religion ; there was 
 not a day, in which she did not speak of Jesus and his 
 promises with the greatest confidence and delight. 
 
 When she grew worse, she called for the class lead- 
 ers to pray with her. She said to her mother, whom 
 she supposed would die first, because her hair was white, 
 " you will still live, but I am going to die, and will 
 see Jesus first ; soon, however, you will follow me.^' 
 
 The spirit of my dear mother took its flight on the 
 27th day of February, 1830. Just before her death, 
 she prayed with her children ; and advised us to be 
 good Christains, to love Jesus, and meet her in heaven, 
 She then sang her favorite hymn, 
 
 " Jesus ish pe ming kah e zhod." 
 " Jesus, my all, to heaven is gone." 
 
KAH-GE-GA-GAH-BOWH. 69 
 
 This was the first hymn she had ever heard or learned; 
 2L\id it is on this account that I introduce and sing this 
 •Fweet hymn whenever I lecture " On the origin, history, 
 fjaditions, migration, and customs, of the Ojebwa na- 
 tion." We all knelt again by her bed side, and while 
 clapping her hands, and endeavoring to shout for joy 
 she swooned away in death. The last words, which 
 she feebly uttered, were, ^' Jesus, Jesus?'' Her spirit 
 then fled, her lips were cold, and those warm hands 
 that had so often and so failhfullv administered comfort 
 and relief, were now stiff. I looked around the wig- 
 wam ; my father, sister, and brother sat near me, wring- 
 ing their hands ; they were filled with bitter grief, and 
 appeared inconsolable, I then began to understand 
 and appreciate fully her kindness and love. Who, who 
 can, or will, tal^e the place of a motJter 7 Who will 
 pray for us when we are sick or in distress ? Her body 
 was consigned to the grave without any parade. No 
 church bell was tolled ; but the whistling wind sounded 
 through the woods. 1 have often knelt down, at the 
 head of her grave, and wished that the time would soon 
 arrive when it might please God to relieve me from my 
 troubles and cares, and conduct me to the abode of my 
 beloved parent. My sister Sarah, too, who has since 
 died, is doubtless with my mother. how glorious 
 the thought, that both are now in heaven ! There 
 is one spot where none will sigh for home. The 
 flowers that blossom there, will never fade ; the crystal 
 waters that wind along those verdant vales, will never 
 cease to send up their heavenly music ; the clusters 
 hanging from the trees overshadowing its banks, will be 
 
60 THE LIFE OF 
 
 immortal clusters ; and the friends that meet, will meet 
 for ever. 
 
 Little then did I think that I should have to pass 
 through so many afflictions, and so many hardships. 
 O my mother, I am still in a cold^ uncharitable misera- 
 ble world ! But the thought that thou art happy and 
 blessed, is truly sweet and encouraging ! It is this fact, 
 and ray own hopes of future bliss, that buoys me up, 
 and sustains me in the hours of conflict and despon- 
 dency. Although many years have elapsed, since her 
 death, still, I often weep with mingled joy and grief 
 when I think of my dear mother. " Blessed are the 
 dead who die in the Lord." " I am not ashamed of 
 the gospel of Christ, for it is the power of God unto sal- 
 vation to ever} one that believeth." The gospel is the 
 only remedy for the miseries and sins of the world. 
 
 My mother and sister's cases are not the only ones 
 that I could relate concerning the happy lives and 
 deaths of those once degraded and benighted Indians. 
 Many have already reached heaven ; and many more are 
 now rejoicing on their road thither. Who w^ill now sa} 
 that the poor Indians cannot be converted ? The least 
 that Christians could have done, was to Sf^ndthe gospel 
 among them, after having dispossessed them of their 
 lands ; thus preparing them for usefulness here, and 
 happiness hereafter. Let no one say that I am ungrate- 
 ful in speaking thus. It was the duty of Christians to 
 send us missionaries; and it is now their duty to send 
 more of them. There are still 25,000 of my poor bre- 
 thren in darkness, and without the gospel. Let the 
 prayers of all the churches ascend to the Most High, in 
 
KAH-GE-GA-GAH-BOWII. 61 
 
 their behalf, that He who has power to deliver, may 
 save the poor Indian from misery, ignorance and perdi- 
 tion. 
 
 CHAPTER IX. 
 
 In the summer following my mother's death (1830,) 
 I was converted. The following are the circumstances 
 connected with my conversion. My father and I at- 
 tended a camp meeting near the town of Colbourne. 
 On our way from Rice Lake, to the meeting, my father 
 held me by the hand, as I accompanied him through 
 the woods. Several times he prayed with me, and en- 
 couraged me to seek religion at this camp meeting. 
 We had to walk thirty miles under a hot sun, in order 
 to reach the place of destination. Multitudes of Indians, 
 and a large concourse of whites from various places, 
 were on the ground when we arrived. In the evening, 
 one of the white preachers (Wright, I believe was his 
 name,) spoke ; his text was, " For the great day of His 
 wrath is come, and who shall be able to stand." He 
 spoke in English, and as he closed each sentence, an 
 Indian preacher gave its interpretation. He spoke of 
 the plain and good road to heaven; of the characters 
 that were walking in it ; he then spoke of the bad place, 
 the judgment, and the coming of a Saviour. I now 
 began to feel as if I should die ; I Jelt very sick in nuj 
 heart. Never had I felt so before ; I was deeply dis- 
 tressed, and knew not the cause. I resolved to go am! 
 6 
 
62 THE LIFE OF 
 
 prostrate myself at the mourner's bench, as soon as an 
 opportunity offered. We were now invited to approach. 
 I went to the bench and knelt down by the roots of a 
 large tree. But how could I pray ? I did not under- 
 stand how to pray ; and besides, 1 thought that tjie 
 Great Spirit was too great to listen to the words of a 
 a poor Indian boy. What added to my misery was, 
 that it had rained in torrents about three quarters of an 
 hour, and I was soaking wet. The thunder w^as appal- 
 ling, and the lightning terrific. I then tried again to 
 pray, but I was not able. I did not know what words 
 to use. My father then prayed with and for me. 
 Many were praising God, all around me. The storm 
 now ceased, and nearly all the lights had been extin- 
 guished by the rain. I still groaned and agonized ov^er 
 my sins. I was so agitated and alarmed that I knew 
 not which way to turn in order to get relief. I was like 
 a wounded bird, fluttering for its life. Presently and 
 suddenly, I saw in my mind, something approaching ; 
 it was like a small but brilliant torch ; it appeared to 
 pass through the leaves of the trees. My poor body 
 became so enfeebled that I fell ; my heart trembled. 
 The small brilliant light came near to me, and fell upon 
 my head, and then ran all over and through rne, just as 
 if water had been copiously poured out upon me. 
 I knew not how long I had lain after my fall ; but when 
 I recovered, my head was in a puddle of water, in a 
 small ditch. I arose; and ! how happy I was! I 
 felt us light as a feather. I clapped my hands, and ex- 
 claimed in English, " Glory to Jesus.'^ I looked 
 around for ray father, and saw him. I told him that I 
 
KAH-GE-GA-GAH-BOWH. 63 
 
 nad found " Jesus." He embraced me and kissed me; 
 I threw myself into his arms. I felt as strong as a lion, 
 yet as humble as a poor Indian boy saved by grace, 
 by grace alone. During that night I did not sleep. 
 The next morning, my cousin, George Shawney, and 
 myself, went out into the woods to sing and pray. As 
 I looked at the trees, the hills, and the vallies, how 
 beautiful they all appeared! I looked upon them, as it 
 were, with new eyes and new thoughts. Amidst the 
 smiles of creation, the birds sang sweetly, as they flew 
 from tree to tree. We sang 
 
 " Jesus the name that charms our fears." 
 
 how sweet the recollections of that day ! " Jesus 
 all the day long was my joy and rny song." Several 
 hundred were converted during this meeting. Many 
 of the Indians were reluctant to leave the camp ground 
 when the meeting was broken up. When we reached 
 our homes at Rice Lake, every thing seemed to me as 
 if it wore a different aspect ; every thing was clothed 
 with beauty. Before this, I had only begun to spell and 
 read. I now resumed my studies with a new and dif- 
 ferent relish. Often, when alone, 1 prayed that God 
 would help me to qualify inyself to teach others how to 
 read the word of God ; this circumstance I had not told 
 to any one. On Sabbath mornings I read a chapter in 
 the New Testament, which had been translated for my 
 father, before we went to meeting. 
 
 During this summer, one of our chiefs, John Sunday, 
 with several others, departed from Rice Lake, for the 
 west, with a design to preach to the Ojebwas. When 
 they returned, they told us that the Indians were very 
 
64 THE LIFE OF 
 
 eager to hear the word of God, and that many had been 
 converted. John Sunday informed us of a certain In- 
 dian, who was so much opposed to the meetings, that 
 he confined his wife and children to one of the islands, 
 to prevent her jittending them. But this poor woman 
 was so anxious to obey God in attendance on worship, 
 that she was in the habit of fording the river every night, 
 and carrying her children on her back. Her husband 
 was afterwards converted. He mentioned also an in- 
 stance of an Indian who brought his medicine sack with 
 him to the meeting, but on being converted, he scattered 
 its contents to the four winds of heaven. These sacks 
 were held very sacred among the Indians. He spoke 
 likewise of the conversion of many chiefs, and of the 
 flocks of children anxious to hear the word of God. He 
 left such an impression on my mind, that often, while 
 alone, I prayed that God might send me to instruct the 
 children in the truths of rehgion. 
 
 I joined my father's class meeting; and as often as 
 possible I attended school during the period of two 
 years. In June, 1834, our white missionary, Daniel 
 McMullen, received a letter from the Rev. Wm. Case, 
 in which it was stated that a leiter had been sent to him 
 by the Rev. John Clark, who was then the Superinten- 
 dent of the missions on Lake Superior. The Superin- 
 tendent requested that two native preachers and two 
 native teachers should be sent to him. John Johnson 
 and I were told that we were to accompany Brothers 
 John Taunchey and Caubage to Lake Superior, to aid 
 Brother Clark. 
 
 Brother Caubage, and my cousin Johnson, took their 
 
KAH-GE-GA-GAH-BOWH. 65 
 
 departure. John Taunchey hesitated about going, be- 
 cause I was undecided, and my father felt unwilling al 
 first to let me go. 
 
 One day I determined to leave the village so as to 
 avoid going to Lake Superior ; I hunted along the River 
 Trent, hoping that John Taunchey would be gone 
 before my return ; I felt very unwilling to go. I wa< 
 absent over two weeks ; they were the longest two weeks 
 I had ever experienced. Yet the whole time I felt dis- 
 satisfied ; something seemed to whisper to me, " George, 
 go home, and go to Lake Superior with your uncle John 
 Taunchey." I returned to the village. The first per- 
 son I saw, informed me that my uncle was waiting fu- 
 me, and that my father had left it to me to decide 
 whether to go or to stay. Here I was; the missionaries 
 came, and said, " George, your father has left it w'ith 
 you to go or stay. It is your duty to go ; John is wait- 
 ing, and to-day you must conclude." Our school mis- 
 tress, Miss Pinney, came and reasoned with me. [ 
 recollected , too, that I had prayed that God might pre- 
 pare me to be useful to my brethren ; and now, that [ 
 had some good reason to think that my prayers had been 
 heard, and still to refuse to go, would perhaps be acting 
 in opposition to the indications of God. I wept and 
 prayed ; but ! that night of struggle ! I could not sleej'. 
 In the morninsf, I said to my father, " I have concluded 
 to go; prepare me for my journey." That morning we 
 ■were prepared; and on the 16th of July, 1834, about 
 noon, we were on the shore. The canoe was ready ; 
 many of the Indians prayed widi us on the beach. After 
 
 shaking hands with my father and the rest, we bid 
 
 6* 
 
66 THE LIFE OF 
 
 farewell to all we loved so tenderly. We Went on 
 board the steamboat Great Britain at Cobourg, and 
 arrived at Toronto the next day. On the 19th of July, 
 we saw at Toronto, on the top of one of the houses, Mr. 
 William Lyon McKenzie, who created so much trouble 
 in Canada in the years 1837 and 1838. He was then 
 in the height of his popularity. He was placed upon 
 the top of a house by his friends, in company with 
 another lawyer, with a large gold medal around his neck. 
 There was a large concourse of his friends who had 
 come from Hamilton for the express purpose of seeing 
 and cheeiing him. On the 20Lh July, we left in the 
 stage for Holland Landing; here we remained two days, 
 for the want of a conveyance to the Snake Island Mis 
 sion. At this island we tarried the whole of the Sabbath 
 wilh the Indians ; and had some glorious meetings. They 
 conveyed us to the Narrows Mission. In crossing from 
 Narrows to Cold Water Mission, we were obliged to 
 carry our trunks on our backs. About 11 o'clock we 
 met two runaway horses on the road to Narrows. We 
 caught them, tied our trunks on their backs, and lead 
 them back to Cold Water. Thus we were relieved of 
 our heavy loads. 
 
 On Wednesday, the 26th July, we went from Cold 
 Water Mission to Pane-ta-wa-go-shene, where we saw a 
 great number of Ojebwas from Lake Superior, Ottowas, 
 Menomenese, &c. Here we fell in with John Sunday, 
 Frazer, and others, who were engaged in instructing the 
 Indians in this vicinity. 
 
 An opportunity occurred now to go toSault St. Marie, 
 where the Rev. John Clark resided. VYe were out of 
 
KAH-GE-GA-GAH-BOWH. 67 
 
 provisions several times. By fishing and shooting gulls 
 on our way, we were enabled to reach the Sault, where 
 we met Brother Clark, John Caubage, and cousin John- 
 son ; this took place, I believe, on the 24th of August. 
 We stayed here about two weeks, preparing to go to 
 the Aunce, the Ke-wa-we-non Mission. During our 
 delay in this place, the Rev. Messrs. Chandler and 
 Bourne (the latter a member of the Illinois Conference) 
 arrived. Brother Chandler has since died. My cousin, 
 H. P. Chase, was Brother Clark's interpreter. The In- 
 dians were comfortable in their new houses. We held 
 meeting with them several nights. 
 
 Pah-we-ting with its fisheries. Thomas Shaw, a 
 warm and open hearted half-bred Frenchman, was in 
 the habit of scooping out of the rapids, twenty or thirty 
 fine white fish, and boiling them for his friends. 
 
 CHAPTER X. 
 
 I NOW began to feel the responsibilities resting upon 
 me. The thought of assuming the station ol a teacher 
 of the Indians, with so few capabilities, was enough to 
 discourage more gifted men than myself. Frequently 
 did I enter the woods and pour out my soul to God, in 
 agony and tears. I trembled at what was before me ; 
 and said, " who is able for these things ?" But a stil 
 small voice would answ^er, " My o^mce is sufficient for 
 you." Soothing words indeed, especially to an un- 
 learned and feeble Red man — a mere worm of the dust. 
 
to THE LIFE OF 
 
 Having provided every thing necessary for our jour- 
 ney, and a residence of eight months at the Ka-wa-v^^e- 
 non Mission, we started in company with Rev. Mr. 
 Chandler, uncle John Taunchey, and the traders who 
 intended to winter on the shores of Lake Superior and 
 do business with the Ojebwas. We were more than 
 three weeks on our journey — three hundred and fifty 
 miles. At one place we were weather-bound for one 
 week. Our French companions were the most wicked 
 of men. They would gnash their teeth at each other, 
 curse, swear, and fight among themselves. The boat, 
 oars, the winds, water, the teachers, etc., did not escape 
 their execrations, I thought now that I understood 
 w^hat hell was in a very clear manner. My very hairs 
 seemed to " stand erect like quills upon a fretful porcu- 
 pine," when they gave vent to their malevolence and 
 passions. They would fight like beasts over their 
 cooking utensils, and even while their food was in their 
 mouths. I will just say here that I have often seen 
 them eat boiled corn w^th tallow for butter. 
 
 On our road, we saw the celebrated Pictured Rocks, 
 Sand Banks, and Grand Island. On a point of the 
 latter place we encamped. Every Sabbath I devoted 
 about an hour in sighing and crying after home. What 
 good can 1 do, when I reach the place of labor ? was a 
 question that often occurred to my mind. Still we 
 were going farther and farther from home. We were 
 obUged, too, to do our own cooking, washing, and 
 mending. 
 
 At last, in September, we arrived at the Aunce Bay. 
 Here, our house was no better than a wigwam ; and 
 
KAH-GE-GA GAH-BOWH. 69 
 
 yet we bad to occupy it as a dwelling, a school house, 
 a meeting house, and a council room. 
 
 We commenced laboring among our poor people, and 
 those that had been christianized were exceedingly 
 glad to see us. Brothers Sunday and Frazer had 
 already been among them more than a year. We began 
 to build quite late in the fall, and although we removed 
 a house from the other side of the bay, yet we experi- 
 enced much inconvenience. We visited the Indians 
 daily, for the purpose of conversing and praying with 
 them. There were about thirty, who had, for more 
 than a year, professed to experience a change of heart. 
 As my uncle was experienced in conversing with the 
 unconverted, I endeavored to pursue his course in this 
 respect. Each day we took a different direction in 
 visiting the unconverted. We would sing, read the 
 scriptures, and then pray with them. Sometimes they 
 would be impudent, and even abusive, but this did not 
 discourage us, or deter us from our duty. By perse- 
 vering, we soon discovered that the Lord was about to 
 bless our efforts. While my uncle w^as visiting some 
 four or five wigwams, I was visiting as many others ; 
 their wigwams being near us. Our influence, with 
 God's blessing, was now felt among them. Singing 
 and praying were their constant employment ; and 
 some of them seemed to know nothing else but the 
 enjoyment of the truth of the gospel, and that God can 
 and does " forgive sin." They became the happiest of 
 beings ; their very souls were like an escaped bird, 
 whose glad wings had saved it from danger and death. 
 Brother Chandler preached twice every Sabbath, and 
 
70 THE LIFE OF 
 
 caught school every other week. One Sabbath, in 
 January, 1835, Brother Chandler preached from these 
 words, " And they were all filled with the Holy Ghost.'''* 
 He spoke with unusual liberty ; I caught some of the 
 same fire with which the sermon was delivered ; and 
 interpreted it with much ardor. O what a raeUing 
 season it w^as! The anxious and expressive looks ot 
 the Indians ; the tears streaming down their cheeks, all 
 tended to add to the occasion. My readers, here was 
 comfort ; here was one bright spot, at least, in my 
 checkered life, that I never can forget. My poor 
 brethren appeared to swallow every word of the sermon 
 as I interpreted it. One John South wind, who had 
 been notoriously cruel and revengeful, was among the 
 humblest and the happiest. He had been a great Con- 
 jurer. 
 
 On Sabbath evenings, every converted Indian would 
 try to induce his relatives to embrace religion, and pray 
 m the wigwams of their unconverted relatives. These 
 happy scenes often made me forget home. 
 
 Many of the unconverted, were very revengeful ; but 
 we let them expend their vengeance on the air. One 
 of them, Kah-he-wah-he-ko-kay, i. e. Spear Maker, 
 threatened to tomahawk us, if we should come to his 
 wigwam " with the white man's religion ;" " for," 
 said he, " already some of my family are very sick and 
 crazy." Notwithstanding this threat, we commenced 
 our vists, and with no other weapon than a little caHco 
 bag containing our Testament and Hymn Book. When- 
 ever he saw us near his wigwam (we were obliged to 
 pass near his in visiting other wigwams,) he would 
 
KAH-GE-GA-GAH-BOWTI. 71 
 
 run out, and grumble and growl like a bear escaping 
 from its den for life. In this way we continued our 
 visits, and had opportunities to converse with the family, 
 which resulted in the conversion of all his children. In 
 the month of February, he himself came to us, and 
 plead earnestly for our forgiveness. He had gone 
 out to hunt the martin, wiih his youngest daughter, 
 who was about ten years old. While her father was 
 preparing a martin trap, or dead-fall, as it is sometimes 
 called, the daughter slipped behind a tree, knelt in the 
 snow^, and prayed for her father. The Lord heard her 
 prayer. The old man "felt sick in his heart," and 
 every thing he looked at appeared to frown upon him, 
 and to bid him *' go to the missionaries, and they will 
 tell you how you can be cured." He returned home 
 three days earlier than he had intended. Just after 
 day-dawn, w^e heard a number of Indians praying. 
 John Southwind came in and said to us, " Ke-ge-ke- 
 wa-ye-wah, Kak-be-wah-be-koo-bay ke-che-ah-koo-seyy^ 
 i. e. your friend Spear Maker is very sick ; he wishes 
 you to call at his wigwam and pray with him. This 
 was good news indeed ! We went at once, and prayed 
 with him. He could not speak ; but sat sobbing and 
 sighing over the fire. We conversed wdth him, and 
 then left him ; but before breakfast he entered our 
 house with his large medicine sack containing little gods 
 of almost every description. He stood before us, and 
 said, ^^M bay, ahtwas ah yah mook,^' — here, take this. 
 He cast the bag, or sack, down upon the floor, and 
 wept and sobbed bitterly, saying, " I have done all I 
 could against you. but you have been my friends. J 
 
72 THE LIFE OF 
 
 want you to pray for me, and to burn these gods, or 
 throw them where I can never see them." Shortly after 
 this interview, he obtained religion, and became truly 
 happy in the Lord. 
 
 There were many equally interesting conversions 
 about this time. I must here mention what wasi often 
 very amusing to the missionaries, and would often 
 create a smile, if nothing more. When some of the 
 Indians were under conviction^ they would take some 
 of 'heir own medicines (herbs) to cure their " sickness," 
 — for so they termed conviction. An old medicine man 
 once sent a message to us, stating that his daughter 
 was dying ; and that it was caused by our singing and 
 praying before her so much ; he also added, that in the 
 event of her death, he would have his revenge by 
 killing us, and inoisted upon it that we must come im- 
 mediately, and endeavor to relieve her. We went, and 
 after having prayed with her for some time, she revived, 
 and expressed her confidence that the Holy Spirit had 
 operated upon her heart. The old man soon became con- 
 vinced that his daughter was not dying, except unto 
 sin; he, therefore, at once, became reconciled and de- 
 lighted too. 
 
 We now commenced traveling on snow snoes within 
 fifteen or twenty miles around, where the Indians were 
 hunting; praying, and preaching to them. The Lord 
 owned and blessed our labors wherever we went. We 
 held prayer meetings in the woods. All this time the 
 Mah'je Mon-e-doo (Bad Spirit) was not asleep. In the 
 spring the heathen party started in a body to visit their 
 old friend Spear Maker, for the purpose of uniting with 
 
KAH-GE-GA-GAH-BOWH. 73 
 
 Iiim in dancing, and in their medicine worship ; but 
 the old man had too much rehgion in him to gratif/ 
 them. As soon as they discovered that they could not 
 prevail upon the old man, they sent word to all, that 
 they could excel us in worshiping the Great Spirit ; and 
 that they intended to hold their regular spring Grand 
 Medicine Worship. Every night we held meetings. 
 They commenced with their paw-wahs (singing,) and 
 beating of the drums on the other side of the bay, and 
 continued it for a whole week.. We kept up our usual 
 meetings ; and at the end of the week, their drumming, 
 singing, and dancing ceased. We continued our meet- 
 ings for two months. The Chief of this place, was yet 
 unconverted. 
 
 During this spring. Brother Clark, our Superintendent^ 
 arrived from Sault St. Marie, with Brother William Her- 
 kimer and family, and my cousin Johnson. These were 
 to take our places in the mission. We had now an 
 excellent quarterly meeting. Brother Clark preached a 
 sensible and warm sermon ; my cousin interpreted it. 
 It was a blessed time; over twenty were baptized before 
 the services began. There was a circumstance which 
 rendered the occasion peculiarly interesting; an old In- 
 dian woman of about eighty years, came crawling to 
 the meeting, for she was unable to walk ; her name was 
 Anna. The year before, she had travelled three hun- 
 dred and fifty miles in a canoe, to be baptized by BiO- 
 ther Clark. She now lived about two miles from oui 
 mission, and on the Sabbath, was brought to meetmg 
 in a canoe. But on this Sabbath, the wind was so hig:V 
 that no canoe could be launched. In the morning, 
 
 7 
 
74 THE LIFE OF 
 
 after the others had left, she started for meeting, unci 
 crawled over logs, through creeks* and other difficjit 
 places near the edges of rocks. Old Anna made her 
 appearance in the house, to the astonishment as well as 
 to the delight of all. She seated herself in front of the 
 preacher, and listened attentively to the words of eter- 
 nal life. She united with others in praising God for his 
 mercy and goodness, especially to herself. She then 
 partook of the body and blood of her Saviour. She 
 spoke of the day in wiiich she was in darkness ; but 
 now she knew, by experience, that the Lord had for- 
 given her sins. She cared not for the water, mud or 
 precipices^ if she could only crawl or creep to meeting, 
 for she felt well rewarded, because the Lord blessed 
 her. She did not, like some, fear to soil her cloihes ; 
 neither was she a fair day visitor of meeting. Before 
 her conversion, she was a celebrated conjurer, and a 
 dread to the nation ; every one was afraid to incur her 
 displeasure. The last time I saw her, w^as in 1812, and 
 she was still confiding in the Lord. 
 
 We were now to accompany Brother Clark to St. 
 Marie. We started on Tuesday afternoon at about three 
 o'clock, in our large bark canoe, which was about thirty- 
 six feet long, five feet wide in the centre, and three feet 
 high. We paddled about nine miles. On the next 
 morning, we hoisted our sail before a fresh breeze and 
 sailed at the rate of nine knots an hour. We reached 
 the point on the Sand Banks in the evening, havingpre- 
 viously tarried three hours with the Indians at Grand 
 Island. The next day we sailed about six miles from the 
 shore ; it was quite boisterous ; and when in the trough 
 
KAH-GE-GA-GAH-BOWH. 75 
 
 of the wave it was impossible for us to see the land. 
 We now came within a few miles of White-fish Point. 
 On the following day w^e hoisted our sail again, and had 
 a favorable wind ; we went down the Falls of St. Marie 
 in handsome style, about twelve o'clock, Wauh-ke- 
 newh'' (White Eagle) walked about Sault St. Marie, at- 
 tending to the interests of the missions. He was the 
 theme of conversation in every circle, for none had ever 
 travelled the distance in so short a time. The traders 
 were much surprised. The Indians could hardly think 
 it possible for any person to travel the distance in so 
 short a time. 
 
 Note. — On our way to St. Marie, we saw that one 
 of the Points of Grand Island had sunk. It was formed 
 of quicksand. It was told to the trader, Charles Holi- 
 day, by the Indians, that the Great Spirit had removed 
 from under that point to some other point, because the 
 Methodist missionaries had encamped there the previous 
 fall, and had, by their pY/7/er5, driven the Spirit from 
 under the point. They did not wish the missionaries 
 to encamp any where on their Island again, fearing that 
 the Island would sink. 
 
 *This was the name given by my poor brethren to Brother 
 Clark, and a more appropriate one could not have been given. 
 The King of Birds. They knew that he had come to be instru- 
 mental in saving their never dying souls. 
 
76 THE LIFE OF 
 
 CHAPTER XL 
 
 We spent a few weeks at the Sault with the brethren, 
 with whom we had some precious seasons. We were 
 soon informed by our beloved Superintendent that 
 three of us would have to go to Ottawa Lake ; — Taun- 
 chey. Marksman, and myself. We had, as was suppos- 
 ed, provisions enough to last till we reached La Pointe, 
 where we were to obtain a fresh supply for seven 
 months. Brothers Tay-yash, and Ma-raah-skah-wash 
 i. e. Fast-sailer^ accompanied us. We liad a new ca- 
 noe, good oars, and a new sail. After leaving, the first 
 place which we arrived at was about six miles above 
 the Sault St. Marie. We here saw a porcupine on the 
 beach ; and having beat it to death, w^e cooked and ate 
 ii for supper. After this we were wind-bound for seve- 
 ral days, which delayed our arrival at the Ke-wa-we- 
 non Mission, on our way to La Pointe. On entering 
 Aunce Bay, we were in much danger. The wind rose, 
 with a dense fog accompanying it, and we were with- 
 out a compass. We steered our course by the wind. 
 We were very near being dashed to pieces against 
 a large rock a few feet from us, which we espied just in 
 time to avoid. I had been on Lake Superior, but 
 never saw the waves run so high as on the present oc- 
 casion. It was truly wonderful that our bark canoe 
 stood the sea so well. Nor could we see any prospect 
 of landing. Still the spray of the gigantic waves con- 
 tinued to roll after us in terrific fury. The canoe still 
 struggled between the mountain waves, and then would 
 
KAH-GE-GA-GAH-BOWH. 77 
 
 rise on the top. The sail spread itscir like a duck 
 just ready to fly. It appeared at times that we must 
 all perish. But God was with us. how kind and 
 merciful is that Being who has the winds and weaves 
 in his hands ! " Lord / will praise thee," etc. It 
 is religion alone that can support in the time of danger. 
 Faith lays hold on God. Yes, let distress, sickness, 
 trials, perils, and even death come, yet if in thy hands, 
 Lord, we are secure. 
 
 Through a kind providence, we arrived at last at 
 Brodier Herkimer's, about ten o'clock, A. M. How 
 we surprised them when they were told that we sailed 
 ail the morning through the fog. They at once saw the 
 danger; but we could take no other course. We re- 
 main^ed here but a few days. On Tuesday we left for 
 La Pointe, one hundred and sixty miles. Here was 
 another tedious journey, for we were again wind-bound 
 for three days ; in consequence of this misfortune our 
 provisions were exhausted. We went to Ah-too-nah- 
 kun River on Friday evening, and traveled all night lo 
 reach Porcupine Mountains, where w^e arrived at day- 
 light. We stepped out of the canoe, took our blankets, 
 wrapped them around us, and lay on the solid rocks, 
 where we slept about an hour and a half. Saturday 
 morning arrived, and found us with nothing but half a 
 pound of tea ; we were now eighty-eight miles from La 
 Pointe. We rowed all the morning, when a favorable 
 breeze sprung up, which enabled us to gain fifty miles du- 
 ring that day. After night-fall we toiled to reach La 
 Pomte by twelve o'clock on Saturday night; but we were 
 so fatigued, sleepy, and hungry, that it was impossible to 
 
 7* 
 
78 THE LIFE OF 
 
 continue rowing. Now and then a little land-breeze 
 would help us alonf^ slowly, without rowing. At last 
 we were obliged to give up rowing, as the oars were 
 dragging in the water. I steered the boat as well as I 
 could. We labored hard to keep awake. T thought of 
 the tea ; I chewed a mouthful of it and swallowed 
 the juice ; but in a few minutes I suffered so much 
 from a griping pain that I was alarmed. Oh I was 
 miserable, sick^ and hungry. I could not wake any of the 
 company ; and when my pain ceased, I could scarcely 
 keep myself awake. I now steered for the shore ; 
 it was about twelve o'clock. I threw my blanket 
 around me, and left all hands sleeping in the boat. 
 I threw up a little bank of sand for a pillow, and the 
 soft wet sand was my bed. I was soon in the land of 
 Mod, 
 
 Sabbath morning came. I had dreamed that we 
 were just about sitting down to a warm breakfast, when 
 Peter Marksman woke me, and said, " George, come, 
 get up, hlackfasV (breakfast, he meant, he could speak 
 but httle English.) If it had not been the Sabbath, I 
 might have been induced to retaliate. It was, indeed, 
 a hlackfast^ dark enough ; nothing to eat^ and only tea 
 to drink for breakfast, dinner and supper! and yet, 
 only about fifteen miles from La Pointe ; indeed, we 
 could see the place ; and had it not been that it was the 
 Sabbath, feeble as we were, we would have proceeded. 
 Here, then, we spent the Sabbath. I walked into the 
 woods, and all that I could think of while reading my 
 Bible, was home, I looked towards home^ and wept at 
 the thought of it. I said to myself, O my father, if you 
 
KAH-GE-GA GAH-BOWH. 1\J 
 
 knew my situation to-day, you would feel for me, and 
 fly, if possible, to assist me ! I feel that your prayers 
 ascend for me ; and then descend like gentle rains, into 
 my soul. Home! home! however humble, it is still 
 hoTiie, This day, however, is a glorious day for my 
 soul ; but how insupportable for the body ! We had a 
 prayer meeting in the evening, which is still as fresh in 
 my grateful memory as if it had but just taken place. 
 
 Monday morning, before the sun arose, we were on 
 our way to La Pointe, w^here we arrived about ten 
 o'clock. Mr. Warren, the trader at this place, suppUed 
 us with some necessaries. We breakfasted with him, 
 and never did fish and potatoes taste half so sweet as 
 now. 
 
 We called on the Rev. Mr. Hall, and others of the 
 Presbyterian Mission. How kindly they received and 
 entertained us ; they compelled us to live in their fami- 
 lies, while we remained in that place. We had now to 
 prepare to depart for Ottawa Lake, where we had been 
 appointed by Brother Clark to spend the winter, in 
 teaching the Indians. what a field of labor in all 
 these regions ! Indians, from every direction, congre- 
 gate here every summer; those, too, who have never 
 heard of a Saviour ! 
 
 When will all my poor people " sit together in hea- 
 venly places in Christ Jesus ?" When will they cease 
 to offer up to the Bad Spirit all they possess .'' Shall 
 these also perish as did the Indians on the eastern 
 coast ? The red men of the forest were then uncon- 
 scious that the white man would at some future day 
 spread his white sails on these waters, and claim their 
 
80 THE LIFE OF 
 
 native woods ; that a steamboat would make its appear- 
 ance, like a monster from the deep, snorting fire and 
 smoke, near their shores. God of mercy, save, save 
 my poor people. 
 
 We started for the Ottawa Lake about the eighth of 
 October, 1835. We had to carry our canoes, with the 
 rest of our articles, over eight portages, or carrying 
 places, one of which was nine, and another five miles 
 long. No language can convey an idea of the hard- 
 ships and toil to which we were exposed, before we 
 reached there ; for we had to carry all our things over 
 the carrying places ; and as it was too late in the fall, 
 and on account of the disagreeableness of the weather, 
 we were obhged to return to La Pointe. The winter 
 set in, and we travelled one hundred and seventy miles 
 by land. It was on one of these carrjing places that 1 
 carried the heavy load mentioned on page 19. 
 
 When we arrived at Ottawa Lake, the Indians were 
 glad to see us. The Chief, Moose Ogeed, Moose tail^ 
 was particularly kind. Here we laboured with success, 
 though at the time many of them were absent hunting. 
 I commenced a day-school with few scholars. During 
 the winter our provision gave out; for seven weeks we 
 had nothing, except what we caught by spearing and 
 shooting ; but in the latter part of the winter we could 
 neither shoot rabbits, nor spear fish. What now was 
 to be done, except to go to La Pointe, one hundred and 
 seventy miles, and obtain some flour. We ran nearly 
 all day through the woods, and the next day my feet 
 were blistered, occasioned by the strap of my snow 
 shoes. The young man who accompanied me, suffered 
 
KAH-GE-GA-GAH-BOWH. 81 
 
 still more, for the blood was oozing out through his 
 moccasons At the expiration of two days, at about 
 cen o'clock in the morning, we were at Rev. Mr. HalPs, 
 at La Pointe. Brother Hall could hardly credit the fact 
 that we had walked one hundred and seventy miles in 
 less than two days. 
 
 On returning to the mission, we were one week on 
 our journey. I had over seventy pounds of provisions 
 to carry when I left, and my friend and companion, 
 whom I hired, had eighty-five pounds. The Indians 
 too were almost starving, but the spring opened just in 
 time to save them. In their journey, down the river, 
 we accompanied them, and had an opportunity to con- 
 verse with them about religion. On our way, the In- 
 dians pointed to the battle grounds of the Ojebwas and 
 the Sioux. How dreadful and awful was their descrip- 
 tion. The Chief, pointing to a certain spot, observed, 
 " There I killed two Sioux, about thirteen winters ago ; 
 I cut open one of them ; and when I reflected that 
 the Sioux had cut up my own cousin, but a year before, 
 I took out his heart, cut a piece from it, and swallowed 
 it whole. I scooped some of his blood, while warm, 
 with my hand, and drank as many draughts as the num- 
 ber of friends who had perished by their hands." As 
 he spoke, the fierceness of the Indian gleamed from his 
 countenance. Every half mile, trees were blazed 
 (barked,) and notches made according to the number 
 that had been killed. 
 
 The Sioux and the Ojebwas have been at war from 
 time immemorial. The neutral ground of these two 
 nations, is full of game, such as deer, bears, elks, etc. 
 We went down to the Me-no-me-nee Mills, on the 
 
82 THE LIFE OF 
 
 Chippewa River, where the whites were cutting down 
 pine trees. We then returned to Ottawa Lake, and 
 afterwards, to La Pointe. 
 
 During this winter I was with the Rev. Mr. Hall, at 
 La Pointe, and assisted him in translating the Gospel of 
 St. Luke, and the Acts of the Apostles, into the Ojebwa 
 tongue. Although I have sat hour after hour in assist- 
 ing him in his good work in the west, yet I can never 
 never repay him for the kindness and affection shown 
 to me. May God reward him for his labors of love, 
 and for his Christian benevolence. He is like a pure 
 and limpid stream which is ever running, and which 
 never dries up. He is like a high rock on the sea shore, 
 when the storms and waves have passed by, unchang- 
 ing and unchanged. He is in all respects the most suit- 
 able man for this work, being devoted, humble, kind, 
 affectionate, and benevolent, and is master of our lan- 
 guage. I hope to see him once, if not many times more, 
 that I may thank him again and again for his Christian 
 goodness. May his holy and arduous life, and health, 
 be precious in God's sight. 
 
 Here I must make a remark. In that country, w^e 
 ought not to know each other as Presbyterians, Method- 
 ists, or Baptists, but only as missionaries of the cross. 
 We should labor with and for each other ; and do all 
 the good we can. Our language should always be, 
 " come, brethren, let us labor side by side, hold up each 
 others hands in the work, share each others trials and 
 privations ; and spread the gospel of the blessed God." 
 May many brother Halls be raised up for these stations; 
 so that the poor outcast red man may soon take his sta- 
 
KAH-GE-GA-GAH-BOWH. 83 
 
 tion among Christians of every civilized clime. Should 
 these observations fall under the eye of dear brother 
 Hall, he will, I am sure, forgive me for the warm and 
 candid confessions of a sincere heart. 
 
 CHAPTER Xn. 
 
 We spent part of the summer at La Pointe, waiting 
 for our superintendent, Rev. John Clark, who intended 
 to go by the way of Ottawa Lake down the Mississippi. 
 He arrived the latter part of June, with his companions. 
 We went in two canoes up Bad Rive?', and thence over 
 the Portages, already named. We divided our provi- 
 sions, bedding, etc., etc., so that each should carry an 
 equal weight. In ascending Bad River we were nearly 
 half of the time in the water, dragging the canoe up the 
 stream. One day brother Clark stepped on a rock above 
 the water, in the centre of the river, for the purpose of 
 holding the canoe, while those that were exceedingly 
 tired, might rest. As soon as he had put his foot on the 
 rock, the canoe wheeled around with the current, which 
 drew him into it; and carried him down the river. We 
 were alarmed for some time, and it was with the greatest 
 efforts that we could save him. At times, we could 
 only see his white hat above the water. At first, we 
 could not render him the least assistance. The stream 
 conveyed him near the shore, where he seized the limb 
 of a tree, which enabled him to reach land. We hur- 
 
84 THE LIFE OF 
 
 ried to the spot where he landed, jumped out of the 
 canoe, and ran after him, but before we could see him, 
 we heard him cry out '^iwAoop," and in a few moments 
 saw him coming through the leaves, soaking wet. We 
 were all thankful indeed to see him aUve, and so cheer- 
 ful too. On that day we would not permit him to carry 
 but tw^o loads or packs, the others carried three. Our 
 wish was that he should not at any time carry any tiling; 
 but he insisted upon helping us, and to this we had to 
 submit. This was one of those kind traits w^hich en- 
 deared him so much to all his fellow laborers. He has 
 also shared the last morsel of bread with us. Often has 
 he carried the canoe on his back ; and w^hen we w^ere 
 discouraged and faint, he would encourage us by his 
 cheerful countenance, and w^ords of consolation. Our 
 sinking hearts have often been made to beat with emo- 
 tions of joy ; for during these journeys we had ample 
 reasons and time for desponding. But according to our 
 trials, did we enjoy the smiles of heaven. 
 
 We were three days going over the Nine Mile Por- 
 tage, where we spent the Sabbath. We had three 
 loads each ; and the tw^o canoes were also to be carried, 
 each one taking his turn every half mile. We were 
 now completely jaded out; our bones ached. This 
 was the hardest journey that I ever made, with the ex- 
 ception of the one which will hereafter be related. 
 
 After severe toil and privations, we arrived at Otta- 
 wa Lake, where Brother Clark met the chief and some 
 of his warriors in councii. He explained the object of 
 our visit, viz. to live among them and teach them ; to 
 w^hich the chief assented. 
 
KAII-GE-GA-GAH-BOWII. 85 
 
 Brother Clark now left Johnson, Marksman, and luy- 
 self here, to do all the good we could. On departing, 
 we accompanied him down the river for two days ; and 
 on the first of August we bade each other farewell. 
 
 That day, Peter and John were inconsolable because 
 Brother Clark and flie rest had left us for a whole year. 
 I felt so " choked up" and deserted, that I talked but 
 little during the day. After praying, as Brother Clark 
 was parting with us, and our heads were resting on the 
 canoe, he said, " Brethren, take courage ; do all the 
 good you can. Pray much ; trust in God ; tell the In- 
 dians how the Saviour died ; we will pray for you ; 
 good bye ; and may the Lord bless you and your 
 labors." 
 
 We returned to Ottawa Lake, and built a house, 
 where we resided during the year. Quite late in the 
 fall, Johnson and Marksman left me, and went to La 
 Pointe, where they remained all the winter. It is true, 
 there were but few Indians here, but yet, too many for 
 one teacher. They wished me to go with them, but I 
 preferred, from a sense of duty, to spend the winter and 
 spring in teaching, singing, and praying among the peo- 
 ple here. In the spring an interesting conversion took 
 place ; the convert committed the fourteenth chapter of 
 St. John before he had learned the alphabet. This 
 young man had been remarkably kind, and humane, be- 
 fore his conversion ; he was more like a Christain than 
 any unconverted man I ever saw. I never heard any 
 thing proceed from his mouth that was censurable. 
 One Sabbath morning, while we were in the woods, I 
 was reading to him, " God so loved the w^orld, that he 
 8 
 
86 THE LIFE OF 
 
 gave his only begotten Son, that whosoever believeth 
 on him, might not perish, but have everlasting life." 
 This was like an arrow in his heart ; he prayed, and 
 wrestled with God, until the Lord spoke peace to h\s 
 soul. 
 
 In the summer, when Johnson and Marksman arrived, 
 John and I went down to Prairie Du Chien, on 
 the Mississippi. On our way, we had to pass through 
 the land of the Sioux, the enemies of the Ojebwas, 
 and we knew not what would be our fate. However, 
 we pursued our course and ventured at their village. 
 As soon as we approached, they raised the war-whoop 
 and fired some guns over our heads, and the bullets 
 either splashed in front of our canoe, or whizzed about 
 our heads. Still, we kept on our course, and as soon 
 as we stepped from our canoe, they seized us, and kept 
 us prisoners for nearly three days. When we told them 
 (through an interpreter) that we were missionaries, they 
 released us, and treated us kindly. On the third day 
 we were on the water again, on our way to Prairie Du 
 Chien, which place we reached, and there saw Brother 
 Brunson, the Superintendent for that year. We ac- 
 companied him to St. Peters, near the Falls of St. An- 
 thony ; and the same summer, through the kindness of 
 Brother Clark, we were sent to school near Jackson- 
 ville, Illinois. To Brother Clark, under God, I owe 
 all the education (little as it is) which I now possess. 
 Before this, I could neither speak nor read five words 
 correctly. Brothers Johnson, Marksman, and myselK^ 
 were placed under the care of the Rev. Jno. Mitchell, 
 now an assistant at the Book Concern, in Cincinnati 
 
KAH-GE-GA-GAH-BOWH. 87 
 
 For two years we attended school at theEbenezer Semi- 
 nary, about two miles north of Jacksonville. At this 
 institution, I passed some of the happiest seasons of ray 
 life. Many who were with me at this school, are now 
 ministers of the Gospel, both among the whites and the 
 Indians. The groves seemed vocal with the praises of 
 God. The camp meeting, and the quarterly meetings, 
 which I then attended, are still fresh in my memory. 
 The remembrance of the many delightful acquaintances 
 formed, the appointments filled, the interesting meeting-; 
 I attended in ditferent parts, about Jacksonville, at Lyn- 
 ville, Manchester, Rushville, and Versailes, will always 
 hold a seat in my heart. It was here that I learned to 
 read the word of God, and often, for hours together, 
 upon my knees, in the groves, have I been thus en- 
 gaged. the sweet communion I then had with God! 
 Among the many letters which I have since received 
 from my school mates, I will trouble the reader only 
 with the following : 
 
 Mt. Sterling, Brown Co., III. } 
 February 8th, 1845. 5 
 Pear Brother Copway, 
 
 With pleasure I improve this privilege of ansv^^ering your 
 kind epistle, and taking a "paper talk" with you. By the 
 blessings of the good Lord, we are well. But I hear you say 
 " What does he mean by we V — Only myself, my wnfe, ard 
 boy! Now if you will pardon me this time for marrying 
 young, I will promise never to do so again. But I think you 
 will not be severe in your censure, inasmuch as I have a wor- 
 thy precedent in you. Brolher Troy travelled three years, and 
 married Brolher Stratten's daughter, of Pike county; and I, 
 who commenced tluee years after bim, preached two years, 
 and married another; so we, who had long been biothejs, be- 
 
88 THE LIFE OF 
 
 came brothers-in-law. Brother Wm. Piper was married since 
 conference, to squire Baynes' daughter, near Columbus 
 Harden Wallace married Miss Bronson, of Athens, one year 
 since. Brother S. Spates is on a visit to his friends, and has 
 the ague; neither he nor Reason is married, but have ^^good 
 desires." I visited Brother George, two weeks since. 
 
 We have glorious times in religion. it would have done 
 you good to have heard Dr. Akers tell his experience, in our 
 last quarterly meeting. In speaking of his sanctification he 
 said, with a peculiar emphasis, while his lips trembled and 
 tears filled his eyes, " It urns the rcvclatimi of the Son of God in 
 TneP But time would fail to tell of these ^^Ebenezer" boys, 
 who through faith, preach '' big sermons,'' exhort thousands, 
 " who are valiant in fight," who slaughter many a sinner, 
 and wear the marks of many a well fought field, although 
 death has done his work among us ! Our faithful teacher, and 
 a beloved schoolmate, Brothers Troy and Piper, are no more ; 
 they fell victims to fever just after conference ; but they fell 
 like martyrs; they died at their post. Brother Troy -and I, at- 
 tended Brother Piper's funeral (the sermon was preached by 
 Brother Berry man) at Barry. It was a solemn time. While I 
 stood by his coffin, I thought of you all, and of Brother Hud- 
 dlcstun, who had gone before him. The day before I left, 
 Father Stratten, Brother Troy, and I, walked out on the Missis- 
 sippi bluffs, while the bright surface of the river reflected 
 upon us the last rays of the setting sun. We talked of the 
 happy days of other years, spent with kindred spirits now 
 scattered over the world. His breast seemed warmed at the 
 recollection. The flame of his zeal mounted high, and point- 
 ing to the bright waters that rolled in the distance, he said, " I 
 feel like preaching till the last sinner on the last tributary of 
 that stream is converted to God." Alas! he had even then 
 preached his last sermon. Peace to their memory. "They 
 taught ufl how to live, and, how high the price of knowledge, 
 taught us how to die." Sister Piper, and her two children, 
 live at her own home in Barry; Sister Troy, with one child, 
 lives with her father. You have, perhaps, read the obituaries 
 of Brothers Benson, Otv»ell, Corey, Edmunson, and Hale — 
 
KAH-GE-GA-GAH-BOWH. 89 
 
 gone home. Brother N. W. Allen, married down soulhj and 
 John Mathers to Miss Julia Tucker. Brother Heddenburg is in 
 Springfield. I believe M. has concluded not to marry, but to 
 keep house for her father. Moses C. lives and prospers in 
 Peteisburgh Circuit. 
 
 March 13th. I commence again, not having time to finish 
 when I commenced. I record with sorrow the death of our 
 child, aged eight months. The affliction of one short week, 
 carried him beyond the sorrows incident to mortality, to rest 
 with God. O it was a trial to see him sink in death, and bear 
 him to the grave. But now, thank God, 
 
 " The storm that wrecks the winter sky, 
 No more disturbs his sweet repose, 
 
 Than summer evening's latest sigh, 
 That shuts the rose." 
 
 The Lord has given us some tokens for good ; we have some 
 glorious prayer and class meetings. Thirteen joined on my 
 last round. I expect Brother Wallace with me at a protracted 
 meeting next week; can you not come too? 
 
 Well, Brother George, how do you get along in religion ? 
 This is the subject all important. Time, in its rapid roll, still 
 bears us on. The sun stood still in Gibeon, but time did not 
 stand still. The sun went back ten degrees on the dial of 
 Ahaz, but time rolled on with unremitting speed. Mutation 
 is written all around us. The little flower, so bright, is nipped 
 by the untimely frost of winter. The rainbow is beautiful, 
 but it passes away with the weeping cloud. And O how soon 
 the fleeting years of time will be lost amid the mighty cycles 
 of eternity. And yet, my brother, we know that on this inch 
 of time hang everlasting things. Lord, help us to stamp every 
 moment with improvement. Now, if God has entrusted to ua 
 the care of souls immortal, how should we pray and labor, ie.sl 
 we should lose a prize .so dear ! 
 
 Brother George, I shall never forget our band society, and 
 ''young men's" prayer meeting; these were precious seasons 
 Though I view my brethren falling round me, the hope of im 
 mortality makes "the valley of the shadow" flame with the 
 '8* 
 
90 THE LIFE OF 
 
 glory of God. Thank God for religion that can conquer death, 
 and view the grave as but a subterranean passage to the skies 
 Go on — I expect to hail you in a better clime. Brother,! 
 think I have experienced that the blood of Christ cleanscth from 
 all sin. O glorious truth ! Have you not found it too 1 It is by 
 simple Faith. 
 
 " Faith has an eye no tears can dim ; 
 A heart no griefs can stir ; 
 
 She bears the cross, and looks to Him 
 Who bore the cross for her." 
 
 Go on, brother; the land of rest lies just across the rolling 
 tide of Jordan. Methinks I see a Troy, a Huddlestun, and 
 Piper, put forth their hands from the banks of glory, to beckon 
 us onward. They look out for us ; let us not disappoint 
 them! You know^ the north and south talk of division; thank 
 God they can't divide me, nor break those ties that bind me to 
 good brethren every where, from whom "joy, nor grief, nor 
 time, nor place, nor life, nor death, can part." 
 
 I must close my scattering letter, though not half done. 
 Brother come down, and I'll try and tell you the rest. We can 
 go over to Ebenezer and have a meeting. Pitner is there now. 
 He says that the 'Lord has the best market in the universe ; 
 Christian duties are always good sale there, and then we are 
 sure to get a " back load" of grace. He says, '• the Lord has 
 a great big two-story ware-home: the promise of the life that 
 now is, that's the loiver story ; and of that which is to come, 
 this is the upper story. There," says he, ^^ brethren, I'll not 
 tell you any more, )-ou'll have to die to know the rest.'^ 
 
 My very best respects to your lady, and the litde Copways. 
 Yours, fraternally, 
 
 William J. Rutleege. 
 
 N. B. Dr. Vandevanter, Brother Bond, and many others, 
 still speak of your preaching at Versailes. We have some 
 good times there now. Brothers Billy and Cabbie Patterson 
 are married ; yes. and Aquilla too. He preaches, and teachesJ 
 school. Brother Saxon still goes it with a rush. The " first 
 year" class of boys in this coufeience, are now iirst rate; some 
 
KAII-GE-GA-GAH-BOWH. 91 
 
 of lliem could almost stride a mountain. sir, it would do 
 you good to see Brother Billy Piper throw his searing thunder- 
 bolts and rive the forest oak, or bury them in the smoking 
 earth. See him rise in the fulness of his strength, and ex- 
 claim, ''Man fell; Heaven was robed in silence, Earth iu 
 sorrow, and Hell alone was glad." Farewell. 
 
 W. J. R. 
 
 I attended seA^eral of the Conferences; the last of 
 which was in Bloomfield, in 1839, where I parted with 
 some of my dearest friends and companions, for nine 
 months. Still it was pleasant to reflect that the Con- 
 ference had appointed Brothers Spates, Huddleston, 
 Johnson, and Peter Marksman, to labor at the head of 
 the Mississippi. Brother Kavanaugh was appointed 
 Superintendent of the Missions for that year. I was 
 allowed to visit home in the fall, to see my friends. I 
 travelled to Chicago free of expense ; I drove a pair of 
 fine grey horses for an individual who w^as on his road 
 to that place. We slept in our wagons every night. At 
 Chicago* I embarked in a schooner for Buffalo; but 
 getting tired of this, left it at Detroit, and took steam- 
 boat for Buffalo, where I arrived just about day light. 
 I had lost my cap, the wind blew it into the lake, with 
 my pocket book, containing $21 in bills, and $2,bO m 
 silver, with a silk handkerchief, in which my all was 
 wrapped. Here I was, moneyless, friendless, and hat- 
 less, and in a strange land ! I had, however, a little 
 change left. I had made up my mind to visit the East 
 before my return to Canada. But this must now be 
 abandoned. I walked about Buffalo quite disheartened. 
 
 * Chicago signifies the ])lace ofahiriks. 
 
92 THE LIFE OF 
 
 At last I saw on a sign '* Temperance Hotel." I con- 
 cluded to put up at this house, and to my surprise and 
 joy, the landlord was a warm hearted Methodist — James 
 Madison. At night, I accompanied him to the prayer 
 meeting, where he told a Brother Copeland my circum- 
 stances. They made up the whole amount of my loss, 
 and gave me a dollar over. I could now visit the East 
 as I had purposed before my loss. The next day I 
 started for Rochester, where I spent the Sabbath. I 
 was very anxious to see the great cities of which I had 
 read so much at school. I resolved to go through thick 
 and thin for the sake of seeing New York. At Roches- 
 ter I stopped with Brother Colby; Miss Colby perceiv- 
 ing that I was not warmly clad, gave me a cloak which 
 she obtained from Brother S. Richardson. Should 
 either, or both, of these dear friends see these remarks 
 concerning their kindness, I hope they will excuse me 
 for thus mentioning their names. I must thank them 
 again for their goodness ; I often remember them in my 
 closet and by the wayside. May God reward them 
 and all other friends. 
 
 On Monday I left for Albany. When I reached 
 Syracuse, I took the long-looked for rail road. We 
 were soon on our way, moving along like a streak of 
 lightning. In the morning 1 arrived in Albany in time 
 for the morning boat for New York. I walked around 
 this Dutch city; and as every thing appeared to be some- 
 what new, I was interested, especially with the vessels, 
 &c. As I wished to be economical, I left without any 
 breakfast. I was charmed with the steamboat. We 
 passed down the Hudson ; the towns, villages, and the 
 
KAH-GE-GA-GAH-BOWH. 93 
 
 splendid scenery enchanted me. I had seen but very 
 few such magnificent scenes before. 
 
 About noon, a plain looking man approached me : I 
 discovered at once that he was of that class of men call- 
 ed Quakers. He spoke of what they were doing for 
 the Indians in New York. I was very much interested 
 with his conversation. I felt glad and proud to have 
 the honor and pleasure of seeing and conversing with 
 one of Penn's descendants — the friend of the poor In- 
 dians. While conversing with him, the bell was rung 
 for dinner ; he wished me to go down and eat ; I told 
 him I was obliged to be saving, as I had but little 
 money and was not accustomed to travelling. Upon 
 saying this, he pulled out a dinner ticket from his pocket 
 and said, " Friend^ thou must take this and come down 
 to dinner." I had an exalted opinion of the Quakers 
 before, but this kind act increased my feelings, and con- 
 firmed all that I had ever heard of their generosity to 
 my poor people. " God bless the Quakers," said I, 
 silently, as I descended to dinner. After dinner we 
 finished our conversation. He said he was on his way 
 to Philadelphia. God bless him, wherever he is. He 
 has my kindest wishes. 
 
 In the evening I arrived at New York, and went im- 
 mediately to see Brother Mason, who directed me to 
 go to Sister Luckey's in Broome street, where I tarried 
 during my stay. 
 
 On the 25th of October, came that great jubilee of 
 Methodism. In the morning I went with Dr. Bangs to 
 meeting. He preached the centenary sermon, which 
 was afterwards printed. In the evening I attended the 
 
§4 THE LIFE OF 
 
 Allen street Station. Oh what a happy meeting this 
 was. Here I saw some of the greatest among them 
 weep for joy. ^' Amen, halleluiah, glory to God/' and 
 similar ejaculations, rang through, and filled the house. 
 In this vast assembly was a solitary Indian — George 
 Copway ! Never can I forget that evening ! What- 
 ever may be my future lot in this life, I will always 
 thank God for the privilege of attending these services. 
 May the Lord pour out his Spirit on all his churches. 
 
 The next day I visited Newark, N. J., to see brother 
 Abraham Hedenburg, with whom I had become 
 acquainted in Illinois, at the house of his brother 
 James. Here I met with a great deal of kindness. 
 Brother Bartine, of the Franklin Station, requested me 
 to preach for him in the morning ; and Brother Ayers, 
 of the Northern Station, invited me to preach for him 
 in the evening. Brother Ayers gave me about ^8.00 
 worth of books, which I had the pleasure of perusing 
 during the winter. This was a favor--a distinguished 
 favor indeed. I have seen that dear brother but once 
 since. May the Lord be gracious to him. 
 
 My visit to Brother Hedenburg was delighful. I 
 met many friends here, to whom I can never be thank- 
 ful enough. May God visit them in great mercy. I 
 saw them again last summer, and partook of their kind 
 hospitalities. I feel more and more indebted to them ; 
 especially to Brother Hedenburg. 
 
 My next journey was to Boston. Dr. Bangs gave 
 me a letter of introduction to a brother in that city. 1 
 remained about two weeks, looking at the Yankees and 
 their city. Boston is much overrated ; there are a few 
 very few pretty spots y the rest is crooked and narrow. 
 
KAH-GE-GA GAH-BOWH. 95 
 
 It is far behind New York, Philadelphia, and perhaps 
 Baltimore, and New Orleans. I met with a few choice 
 spirits — Brothers King, Rand, Wise, and Smith ; and 
 on the Sabbath, I addressed the Sabbath School in 
 Russel street. In the evening we had a delightful 
 meeting. I remained with Brother H. Merrell's family 
 during my sojourn, and I shall always recollect them 
 with feelings of sincere gratitude. I visited several 
 noted places while in that vicinage, — the Monument 
 on Bunker's (or rather Breed's) Hill, etc. ; I went also 
 on the top of the State House when the sky was clear. 
 It was from this point that I saw the works of the 
 white man. The steeples, vessels arriving, and others 
 spreading their sails for distant lands. The wharves 
 were filled with merchandise. A few steamboats were 
 running here and there, breathing out fire and smoke. 
 On my lef^t, I noticed several towns. The steam cars 
 from Worcester rolled on from the west ; others were 
 starting for Providence, and whizzed along the flats 
 like a troop of runaway horses. Here were factories in 
 different directions. As I saw the prosperity of the 
 white man, I said, while tears filled my eyes, " Happy 
 art thou, Israel, w^ho is like unto thee, people saved 
 by the Lord .'" When I thought of the noble race of 
 red men who once hved and roamed in all the land, and 
 upon the waters as far as my eye could reach, the fol- 
 lowing thoughts arose in my mind, which I have since 
 penned. 
 
 Once more I see ray fathers' land 
 
 Upon the beach, where oceans roar ; 
 Where whiten'd bones bestrew the sand, 
 
 Of some brave warrior of yore. 
 
96 THE LIFE OF 
 
 The groves, where once my fathers roam'd— 
 The rivers, where the beaver dwelt — 
 
 The lakes, where angry waters foam'tb— 
 Their charms, with my fathers, have fled. 
 
 O ! tell me, ye " pale faces," tell, 
 
 Where have my proud ancestors gone? 
 Whose smoke curled up from every dale, 
 
 To what land have their free spirits flown 1 
 Whose wigwam stood where cities rise ; 
 
 On whose war-paths the steam-horse flies ; 
 And shipSj like mon-e-doos in disguise, 
 
 Approach the shore in endless files. 
 
 I now visited the Missionary Rooms of the American 
 Board, whose invaluable labors are felt throughout the 
 globe. I saw some articles, wrought by our people in 
 the west, such as bead work, porcupine quills, mocca- 
 sons, war clubs, etc. I thought, that if Brother Green 
 had seen as much of war clubs as I had, (for I have 
 seen them stained with blood and notched according to 
 the number of individuals they had slain,) he would 
 conceal them from every eye. 
 
 CHAPTER XIII. 
 
 About the 4th of November, I took my leave of Bos- 
 ton, for the great commercial emporium, on my route 
 homewards. My travelling companion was the Rev. 
 E. Taylor, the sailor's friend. He was on his way to 
 Philadelphia to preach. I should suppose that a better 
 sailor's preacher cannot be found in the Union. I was 
 
KAII-GE-GA-GAH-BOWH. 97 
 
 much pleased with his conversation. In one of his 
 public addresses, I was told that he said, " When I die, 
 smother me not under the dust •, but bury me in the sea, 
 where the sea-weed will be my winding sheet, the coral 
 my coffin, and the sea shell my tomb stone." I heard 
 an individual say of him, " start him where you will, hv 
 will go to sea." 
 
 I was now, once more, in the magnificent city of New- 
 York. I bought a few books at the Book Rooms. After 
 surveying the beauties and curiosities of the city, I left 
 in the steamboat Rochester for Albany. I spent one 
 day in Albany, and attended a Methodist prayer meet- 
 ing. The Rev. Mr. Seymour, the preacher in charge 
 at the Division street Station, introduced me to Brother 
 Page, who had the charge of the South Ferry street 
 Church. At the latter church I was present at a delight- 
 ful and soul-stirring meeting. 
 
 The following day I took the canal for Syracuse and 
 Oswego. On my way from Schenectady to Utica I 
 preached twice on board the boat; and even here I 
 found some pious souls. I observed the tears falling 
 from several eyes. *' The Lord be praised," was the 
 language of my heart. When shall this poor heart 
 feel fully and wholly alive to the unsurpassed favors 
 of heaven? 
 
 I took a steamboat at Oswego, and arrived at Kin^^- 
 ston, C. W., on the evening of Nov. 11. Here I had 
 to pay duties on the books which I had obtained in New 
 York. The amount to be paid was '^32.50, and I had 
 but $21. I went to Charles Oliver, Deputy Collector ; 
 and as soon as I laid my circumstances before him, he 
 
98 THE LIFE OF 
 
 said, " pay the $21, and I will advance you the balance; 
 and as soon as you reach home, write to Mr. McCau- 
 lay, the Inspector General, who lives in Toronto, and 
 inform him who you are ; he will, doubtless, authorize 
 me to refund you the money." I did so, and shortly after- 
 wards received the whole amount. In this public way 
 I would express my most hearty thanks to these gentle- 
 men for their acts of kindness towards an Indian stranger. 
 I arrived at Rice Lake on the 12th day of November, 
 1839, having been absent from home five years and four 
 months. Never did I feel so rejoiced as when I stood 
 on the top of a hill, and sav7 my village, seven miles 
 across the lake. I gazed upon it with pure dehght; and 
 as I took a retrospective view of all the scenes which I 
 had passed through, I wondered at myself, and at the 
 great goodness of God. I knelt down and "blessed 
 and thanked Him who liveth for ever," for his unspeak- 
 able goodness to a child of sin. While crossing the 
 lake, I was in perfect ecstacies ; my heart leaped with 
 joy ; and my thoughts and emotions were, at my home 
 long before my person. O how tedious and tardy the 
 boat seemed to be; I wished for wings several times. 
 But at last, I planted my foot upon the spot on v/hich I 
 had been reared from my infancy, and where some of 
 the sweetest and happiest recollections of my life were 
 centered. But " every sweet has it bitter." On en- 
 quiring for some of my relatives, I was informed that 
 they had left this, for a better life. Many of my old 
 friends and acquaintances had gone to try the realities of 
 another world. Numbers were bathed in tears, and the 
 wounds of their hearts were re-opened. My own heart 
 
KAII-GE-GA-GAH-BOWH. 99 
 
 seemed to bleed at every pore. What a painM interview ! 
 I now requested to be shown the graves of my dear re- 
 latives and friends. I wended my WMy to these conse- 
 crated grounds, and sighed and wept over them. My 
 reflections were solemn indeed ! I followed many of 
 them, in my thoughts, to heaven, whither they doubt- 
 less now are, celebrating the praises of God around the 
 throne of the blessed Redeemer. This was great con- 
 solation amidst my griefs ; and I felt now determined, 
 with God's assistance, to follow them, so far as they fol- 
 lowed Christ, and thus be prepared to unite v;ith them 
 in the songs of the upper world, whenever God shall see 
 fit to call me hence. 
 
 Brother John Sunday, was at this time, stationed in 
 our village. The Lord soon visited this Mission with a 
 glorious revival ; many were converted, and others re- 
 claimed. The tracts that I had received at the Book 
 Rooms, and the books from the American Tract Society 
 (N. Y.,) I distributed among those that could read, and 
 they were duly appreciated. I believe that these were the 
 means which prepared their minds to relinquish the 
 world, and place their hope in God. 
 
 I will now speak of Christmas and New Year. 
 When Christmas arrived, we were invited to a centenary 
 tea party, in company wdth the Rev. William Case, the 
 well known friend of the Indians. The party met at 
 Alderville, eight miles from the Mission. This was a 
 season of much joy and happiness. The Chiefs referred 
 to the time when they were w^ithout the gospel. One 
 of them said, '* Before I heard the gospel, when Christ- 
 mas came, 1 began to thank the Great Spirit for the day 
 L.ofG. 
 
100 THE LIFE OF 
 
 on which I could get plenty of whiskey. Brothers, you 
 know how often I was dragged through the snow to my 
 wigwam, where my wife and children were cold and 
 hungry. Now, I drink tea instead of whiskey^ and 
 have religion with it ; row my house is comfortable ; 
 and my children are pious and happy. I expect to pur- 
 sue a Christian course till I arrive in heaven. My fond 
 hope is to meet these good missionaries in the land of 
 bliss ; and not only these, but also the good John Wes- 
 ley, with w^hom I expect to shake hands there." John 
 Sunday's brother (Big Jacob,) said, " When the Me- 
 thodists were preaching to our people, I heard that the 
 chiefs and warriors were frequently in tears. I then 
 said, I would not shed tears were I to hear them. 
 Still, I wished to understand for myself I went, with 
 a full determination not to behave myself like a woman^ 
 I mean by crying. I sat near the door. The preacher 
 was speaking about the Saviour's dying on the cross, 
 while the Indians all around were sobbing. I began to 
 feel serious, and then the tears fell involuntarily. Fre- 
 quently I wiped my eyes, but still the tears vjouldjlow. I 
 asked myself, a?/i I crying too ? Brethren, I was ashamed 
 to exhibit tears ; but now [here he raised his hand 
 to heaven] it is not through cowardice that I cry, for I 
 never shed a tear on the battle field, nor even when my 
 children or my friends lay dead before me. No ! I 
 never dropped a tear. I feel to-night very happy and 
 thankful to know that the Great Spirit did not, w^hile I 
 was in darkness, say, ' I will never bless this Indian.' 
 I feel an ardent love for you all. I love Jesus, who 
 has done so much for sinful me." He then sat down ; 
 
KAH-GE-GA-GAH-BOWII. 101 
 
 Brother John Sunday now arose, and interpreted what 
 his brother had just said ; and at the close of his remarks, 
 he turned to the whites, who had come here from Co- 
 bourg, and several other places, and said, " Brothers, 
 that was a great big mercy ^ for that great big man.'''* 
 
 I might add other cases here, but it is scarcely neces- 
 sary. Suffice it to say that w^e enjoyed the services 
 throughout. As I looked around, I recognized some, 
 whom I knew, and had often seen before the gospel 
 reached us, and who had usually spent Christmas in the 
 gutter, — degraded, miserable, and starving. The lan- 
 guage of the Psalmist might w^ell have been quoted by 
 each of these poor brethren : — " Thou hast raised me 
 up out of the fdlhiest sink (English translation, * the miry 
 clay,^) and hast planted my feet firmly on a rock." 
 Yes, the rock Christ Jesus. 
 
 New Year's day w-as observed in the same religious 
 manner. And I cannot but remark here, that it is to be 
 greatly regretted that so many Christians in the States 
 spend this day in gadding about from house to house, 
 and indulging in luxuries to excess. Nay, more ; I 
 have been informed that not a few professors entertain 
 their visitors with fire-water or deviPs spittle, on that 
 day. What a contradiction this would be in the esti- 
 mation of converted Indians, were they to witness these 
 scenes. 
 
 During the winter, the General Council of the Nation 
 was held at the Credit River Mission. Chief Joseph 
 Sawyer was elected President of the Council. This 
 noble chief has filled the chair several times since, with 
 great credit. Several petitions, and other important 
 
 9» 
 
102 THE LIFE OF 
 
 documents were drawn up and signed by the different 
 chiefs, to be presented to the Government of Canada. 
 The whole Council waited on the Governor General, 
 Lord Sydenham, in a body ; they presented their peti- 
 tions (see Note A, at the end of this chapter.) In 
 reply, we received but little satisfaction ; he closed his 
 note, by saying, " My children, for the present, I bid 
 you all farewell," His Lordship did not even deign 
 to affix his name to the note. Since then, nothing has 
 been heard of our papers, and therefore we must con- 
 clude that they have been laid U7ider the table. But 
 what could be expected of a ^^father,^^ who could smile 
 in the presence of his '^ children,'''' and yet stab them in 
 the dark ? See note B, at the close of the chapter, 
 where the reader may find an extract from his letter to 
 Lord John Russell. To rebut his false representations, 
 I would appeal to the Report of the Commissioners on 
 Indian Affairs in Canada; to the missionaries; and to 
 the whole civilized and Christianized population of the 
 Chippew^a nation. I can therefore say, without the fear 
 of respectable contradiction, that his assertions have no 
 foundation in truth. A few drunken Indians, it is true, 
 may be found in Canada ; and these alone, would be 
 willing to call him Father. 
 
 It was at this General Council that I became ac- 
 quainted with Captain Howell's family, of Toronto, for- 
 merly of England, and after an intimate acquaintance of 
 some six months, I was united in marriage to his daugh- 
 ter Elizabeth. My wife has been a help meet indeed ; 
 she has shared my woes, my trials, my privatipns ; and 
 has faithfully labored to instruct and assist the poor In- 
 
KAH-GE-GA-GAH-BOWH. 103 
 
 dians, wlu lever an opportunity occurred. I often feel 
 astonished when I reflect upon what she has endured, 
 considering that she does not possess nnuch physical 
 strength. I can truly say that she has willingly partaken 
 of the same cup that I have, although that cup has often 
 contained gall. I trust, that I have not transgressed 
 the bounds of delicacy, in speaking of one who has 
 sacrificed so much in becoming the partner of an Indian 
 missionary. I will simply add, that Mr. and Mrs. 
 Howell, and their daughters Caroline and Elizabeth, 
 w^ere then, and are now, members of the Methodist 
 Church. 
 
 In the spring w^hich preceded my marriage, I was 
 appointed by my people at Rice Lake, to transact some 
 business for them at Toronto. I accordingly left Rice 
 Lake and reached Toronto in April. Just before leav- 
 ing for Rice Lake, I called to see my cousin, Thomas 
 Kezhig, who was confined to his house by consumption. 
 Wliile on my journey homewards, between Toronto 
 and Port Hope, as I was sleeping on one of the sofas 
 of the steamboat, I had the following singular dream in 
 relation to my cousin above mentioned : — 
 
 I found myself in a path on a wide plain, which led 
 tow^ards the south, between two cottages. I was im- 
 pressed with a belief that it was my duty to proceed to 
 the end of the road, v/hich, from appearances, great 
 multitudes had walked over. On nearing the cottages, 
 I discovered a small gate, attended by a keeper. At 
 first, he refused me an entrance, but after much persua- 
 sion, he permitted me to pass, extorting from me a pro- 
 mise, to return as soon as I should reach a certain spol, 
 
104 THE LIFE OF 
 
 from which I could see the end of the path. I passed 
 through the gate, and traveled over a beautiful roiling 
 country, with groves, flowers, and fruits, on my right 
 and on my left, which delighted my eyes ; while the 
 singing of birds delighted my ears. I walked through 
 several streams which ran smoothly over beds of beau- 
 tiful pebbles. From one of these streams I drank, and 
 felt much refreshed. In some places, I saw the impress 
 of men's feet on the pebbles, which proved that persons 
 had gone before me. Some time after this, I heard 
 sev^eral voices conversing about the country to which 
 they were traveling. I ascended a hill, from which I 
 beheld a scene which no language can describe. In 
 front was a large granite rock, in the form of a pyramid ; 
 it was exceedingly high ; had seats on each side from 
 the bottom to the top ; and on these, sat a great multi- 
 tude who had died in the Lord. Here and there was a 
 vacant seat. Some, howeVer, were standing, and all 
 had a pair of wrings. Those that were sitting, had 
 wings, and seemed ready to fly ! On the very summit, 
 and above the rest, there was a spacious seat, or magni- 
 ficent throne. One sat on this throne who shone like 
 the sun ! Over his crowned head was a circle, resem- 
 bling a rainbow, on which was written, with letters of 
 gold, *' This is the King Jesus." What a splendid 
 sight ! it dazzled my eyes. Above his head were clouds 
 of angels ; these were performing beautiful gyrations. 
 Sometimes they descended so low, that I plainly could 
 see the upper side of their wings, which reflected a 
 brilliant light from the throne. I did not hear them 
 speak, but there was a noise like a mighty rushing wind, 
 
KAH-GE-GA-GAH-BOWH. 105 
 
 occasioned by their wings, which were constantly in mo- 
 tion. There were myriads upon myriads of these 
 winged angels ; the very heavens were covered with 
 them. I observed between me and this great rock, a 
 river, part of which was as black as jet, and the rest as 
 yellow as gold. It flowed gracefully along the edge of 
 the beautiful green, near the rock. I saw two men 
 plunge into it& bosom, and swim. As soon as they 
 reached the spot where the water was black, their 
 clothes fell off of them, and were carried away by the 
 current ; while they themselves reached the shore on 
 the opposite side. They now assumed forms too glo- 
 rious for tongue or pen to describe ; even imagination 
 must fail here. They now seemed to rise up out of the 
 river ; and as they stood upon its bed, with their long 
 white wings majestically expanded and dripping, they 
 clapped their hands and exclaimed, *' Glory to God in 
 the highest ; glory and honor to Jesus," They now 
 stepped out of the stream, walked side by side, and 
 ascended to their seats midway up the rock! While 
 they were ascending, the entire multitude cheered and 
 welcomed them. "Glory to God," "Halleluiah,'' 
 with many other exclamations, were echoed in loud 
 peals thoughout the whole region. My eyes wept big 
 burning tears, which overflowed my face. I tried to 
 join the happy throng in ejaculating halleluiah ; and 
 made several fruitless attempts to cross the river. I felt 
 as if I were fettered, and fastened to a stake. Presently, 
 r heard the sound of footsteps behind me ; I turned 
 around suddenly, and beheld my cousin Thomas Kezhig, 
 passing along. I addressed him, and said, " Where 
 
106 THE LIFE OF 
 
 are you going, cousin?" He replied, " I am going 
 where my mother and sister have gone ; but you must 
 return home soon, for you are needed there ; you will 
 one day follow us to the skies." I exerted myself to 
 approach him, but in vain. He turned about, ran down 
 the hill to the water, plunged in, and swam like a duck. 
 His clothes now fell off of him, as did those of the two 
 individuals referred to above. 1 saw him rise ; he ex- 
 claimed, " Glory to Jesus V"^ Some one exclaimed 
 from the rock, " Thomas Kezhig is come, Thomas Kez- 
 hig is come." Immediately, tw^o flew from their seats, 
 and presented themselves before him, near the edge of 
 the water. They embraced each other, and clapped 
 their wings, as if filled with joy. O what a happy, 
 happy scene! The immense throng of angelic beings 
 witnessed this sight, and lowered their flight. Those 
 on the rock, now stood up at his approach, and flapped 
 their wings. The two who had flown to him, led him 
 by the hand to a seat. Every eye was now upon him ; 
 and the whole heavens seemed to echo, " TVelcome to 
 thy rest^ thou child of affliction.^ ^ I recognized in these 
 two, his mother and sister, who had died a few years 
 before, with a hope full of glory. I could have given 
 worlds for permission to cross the river. I wept sorely, 
 andfelt it incumbentto return, according to my promise, 
 to the keeper of the gate. The keeper inquired, " well 
 did you see them ?" But my heart was too ful! to give 
 utterance to my thoughts. I now awoke, much agi- 
 tated, and still weeping. I looked at my watch, and 
 discovered that it was a quarter past One o'clock, P. M. 
 In the evening T met one of my step-brothers at Port 
 
KAH-GE-GA-GAH-BOWH. 107 
 
 Hope ; he had just arrived. The first words that he 
 uttered, were, " Our cousin is no more." I inquired, 
 " When did he die ?" He replied, " To-day, about 
 one o'clock." " Then," said I, " he is happy in the 
 realms of bliss." The next day, as I stooped over his 
 cold remains, I could still see his glorified spirit as in 
 my dream, welcomed to the land of angels. 0! "Let 
 me die the death of the righteous, and let my last end 
 be like his." I loved him tenderly, and had good 
 reason to believe that he also loved me. My readers 
 will, I trust, excuse me for having inflicted upon them 
 this dream. It is even now so vivid in my recollection, 
 and being somewhat curious and peculiar, that I have 
 ventured to give it. It is but a dream, and I wish it to 
 go for what ^ is worth, and no more. 
 
 I left Toronto for the west, on the third of June, 
 and arrived at Buffalo the same evening, just in time to 
 fulfil an engagement. I was to address the Sunday 
 School Missionary Society at the Methodist Episcopal 
 Church. I was obliged to leave Mrs. Copway at 
 Toronto, as she was not quite prepared to depart; but 
 the following day she met me in Buffalo. Here the 
 brethren prevailed on us to stay over the Sabbath. 
 Sabbath morning I preached at Black Rock, and in 
 Buffalo in the evening. What a curious, inquisitive, 
 and teasing people, some of the Yankees are! Yet, 
 they are very friendly withal, for every one seemed to 
 be striving to induce us to go to their homes to take 
 tea and to pass the night. I had been married but a 
 few days, and the following were some of the ques- 
 tions put to me : — " How did you obtain your wife ?" 
 
108 THE LIFE OF 
 
 " Where were you married?" **Did her father con- 
 sent?" "How many of your people have married our 
 white women ?" These and similar inquiries were con- 
 stantly made, and were exceedingly annoying. But 
 notwithstanding all this, I could say "farewell dear 
 friends of Buffalo ; thank you for your kindness, your 
 good wishes, and your prayers. Farewell Sister Dob- 
 son, Brother M., and Brother Vanderpool" — a noble 
 hearted and whole-souled man. 
 
 On the 7th of June, we parted with my wife's sister, 
 Caroline, who had come with my wife from Toronto as 
 far as Buffalo. We were soon sailing on Lake Erie. 
 On the Sth we were in Cleveland. Here we were 
 obliged to stop, as the regular boat was engaged to con- 
 vey persons to the great Whig Convention at Fort 
 Meigs. But we passed a very agreeable time, however, 
 especially with Mr. a!^d Mrs. Peet. On the 12th, an 
 opportunity offered by which we could go as far as 
 Amherstburg, on our way to Detroit. The steamboat 
 Milwaukie stopped at Cleveland on her route upwards 
 and on board of her we went. Soon we fell in with 
 Rev. John Clark, who was on his way from the General 
 Conference to Chicago, in company with Rev. Mr. Col- 
 clazier, of Detroit. It was my design to preach on 
 board, but was prevented on account of the lolling of 
 the boat, which caii.sed much sea-sickness, and our early 
 arrival at Amherstburg^. Here we staid one week, and 
 passed many happy hours, especially with Sister Scott. 
 From Amherstburg we went to Detroit. On the 18th 
 we started from Detroit for Mackinaw, on board the 
 steamboat Robert Fulton, which place we reached on 
 
KAIT-GE-GA-GAH-BOWII. 109 
 
 Ihe 20th; here we remained a few days with B. Chapman, 
 Esq. Here I heard of the death of one of our traders, 
 Lavaque, a pious man and a particular friend. I preached 
 his funeral sermon, and then his remains were con- 
 signed to the grav^. Many wept on this occasion, for 
 he was much beloved. Mrs. Cop way was now suffer- 
 ing from chills and fever, which she first contracted at 
 Toronto. On the 23d, we took passage on board the 
 steamboat Fairport, and arrived at Green Bay early the 
 next morning. Mrs. Copway's indisposition induced 
 me to remain here until she should feel better. Brother 
 Chenoworth, the stationed preacher, was absent, and it 
 devolved on me to fill his pulpit on the Sabbath. We 
 had a most interesting season in waiting on the Lord. 
 Mrs. Copway's fevers continued three weeks, and when 
 it was thought that she had recovered, we took land 
 carriage to Prairie Du Chien. But before we had gone 
 many miles, she was again seized with chills and fever, 
 and we were obliged to tarry at the house of a Mr. 
 McCarty. His family were kind, and would not receive 
 any compensation for their trouble. I now proposed to 
 Mrs. C. to return to Green Bay, but she would not con- 
 sent, saying, that as we had started, it were better to 
 keep on. Every other day she had the fever. O 
 how it distressed me to witness her afl[liction. We 
 passed through the villages of the Stockbrlge and 
 Brother Town Indians. Their lands are good, and 
 it is to be hoped that they will continue to conduct them- 
 selves well. 
 
 On the 17th July, we arrived at Winnebago Lake, 
 where we took dinner with Brother White. Afier leav- 
 
 10 
 
110 THE LIFE OF 
 
 ing this place, we had to kindle up a fire in the groves 
 several times, in order to cook something for breakfast, 
 and for the rest of the day ; there being no settlers within 
 twenty miles. Some men seem to have come to these 
 " diggings" only for the purpose of defrauding travellers 
 out of their goods and money. For every slim and 
 dirty meal, we had to pay fifty cents. There is a house 
 between Fort Winnebago and Prairie Du Chien which 
 I can never forget. We had to pay fifty cents for each 
 meal (?) ; twenty -five cents for lodging in beds swarming 
 with fleas and bugs. Sleep was out of the question ; so 
 I spent the hours of the night on the seat of what was 
 called a chair. August 23d, we arrived at Prairie Du 
 Chien, after much fatigue, having traveled ten days. 
 Brother Kavanaugh had just arrived from St. Peters, 
 and had us conveyed to Dubuque, in a canoe. Here 
 Mrs. Copway remained, till I returned from the Confer- 
 ence, which was held at Mount Morris. From Du- 
 buque we went to Prairie Du Chien, in a steamboat ; on 
 the 26ih we were compelled to go in our canoe to St. 
 Peters, on account of the shallowness of the river. Our 
 company consisted of Brothers Spates, Huddleston, 
 Brown, Jones, Mrs. Copway, her sister, and myself. 
 We encamped, occasionally, on the banks of the Mis- 
 sissippi. We were more than two weeks traveling 
 three hundred miles, to St. Peters. We had a tent 
 which we pitched every night. On the 26th Septem- 
 ber, we had to mount the bluffs of the Mississippi river; 
 here we found a number of Indian deities, made of stone. 
 Mrs. Copway and her sister tumbled them all downmto 
 the river. Their worshippers must have been astound- 
 ed and mortified when they returned, and discovered 
 
KAH-GE-GA-GAH-BOWH. Ill 
 
 that their gods had vanished. On several occasions 
 we were drippinj^ wet. On the 9th of October we ar- 
 rived at St. Peters ; we here had the happiness and pri- 
 vilege of associating with the Presbyterian missionaries 
 three weeks; they were affectionate and truly kind to 
 us. These were Brothers Garvin, Pond, Denton, and 
 their wives. We had yet to journey nearly three hun- 
 dred miles. After some delay in getting ready, we 
 started in our canoe. On the 27th of October we went 
 about fifteen miles up the river; on the 2Sth we could 
 proceed no farther on account of the ice. Now what 
 was to be done? If the winter sets in, while we are on 
 our journey, we shall have to suffer much. We there- 
 fore concluded to go by land to Elk River mission. On 
 the 19th we hired a Frenchman to convey our things 
 in his cart. It being late when we started, we walked 
 but five miles the first day; we really dreaded the jour- 
 ney. On the thirtieth, while we were crossing the Rice 
 River, the cart was upset ; our provisions and clothes 
 were filled with water ; and many of our things were 
 floating down the river. I made a fire, and we passed 
 the rest of the day in drying our articles; fortunately, 
 not one of us was in the cart. Mrs. Copway exhibited 
 much patience and fortitude ; she reproved us for mur- 
 muring, on account of this and other mishaps ; and 
 laughed, while our pies and cakes were sailing down 
 the river. On the 31st we walked the whole day, and 
 reached Rum River, — called so, because a barrel of 
 rum had been concealed there. It would be too tedious 
 to narrate all the circumstances connected with the rest 
 of our journey. 
 
112 THE LIFE OF 
 
 On the 6th of November we arrived at the njission, 
 having traveled, in all, about two thousand and eighty 
 miles. The Indians had fled from this mission, on ac- 
 count of their enemies, the Sioux, whom they dreaded. 
 Here, then, we had no employment ; no one to instruct ! 
 We now endured much suffering. I was taken sick 
 with the dysentery, and remained so four months, al- 
 though, occasionally, I could move about. Brother 
 Huddleston, also, became sick ; he was taken on the 
 25th of December, and died on the 30th, of dysentery. 
 This was truly a lime of trial. We buried him near the 
 banks of the Mississippi, on New Year's day. He had 
 come here to do good ; but how inscrutable are the ways 
 of God ! The chief of the Ojebwas had now arrived ; 
 and addressed us in the following language: — 
 
 *' Brothers, I am sorry to see you all in such afflicting 
 circumstances. I see that you loved him ; and from 
 what little I saw and knew of him, I believe he was a 
 good man. He came here to do us good — to teach our 
 children. You ask me where you shall bury your Bro- 
 ther. I will tell you. Bury him on that little hill 
 [pointing to it,] so that we may see his grave as we 
 pass up and down the river. I will tell my people to 
 keep the grave in good order, and to respect it. No 
 grass shall be allowed to grow too near it ; we will see 
 that it is weeded. Next summer, /will build a heap 
 of stones about it ; that all may see and know where 
 the good man lies — he, who came to bless us. Tell his 
 father that the Sioux, our enemies, will not molest his 
 remains." 
 
 This chief was not a pious man. Three of his war- 
 
KAH-GE-GA-GAH-BOWH. ] VI 
 
 riors, now went to the hill, cleared away the snow, and 
 dug the grave according to our directions. We com- 
 mitted his lifeless body to the cold grave in a straniie 
 land ! I never knew how much I loved him, until he 
 was gone. Filled with tears, sobs, and sighs, Brother 
 Spates performed the last sad office, over the remains 
 of our dearly beloved brother, while the rude blast was 
 blowing the snow in every direction. Just before he 
 died, he admonished and entreated us to meet him in 
 heaven, where he assured us he was going. " Blessed 
 are the dead, that die in the Lord." 
 
 The chief now invited us to go and reside with him 
 at Rabbit River; and, in February, we did so, after 
 having traveled three days. During these three days, 
 however, we had often to shovel away the snow, build 
 a fire, and spread the bedding without any tent over it. 
 We awoke one morning, and found the snow two inches 
 deep on the bed clothes. We built a large fire, by 
 which we warmed ourselves and boiled some coffee. 
 Our bread was frozen; but w^e thawed it, and made 
 a meal. When this was over, oflf we started. By tlie 
 way, 1 ought to have mentioned that I had a poney for 
 Mrs. Copway and her sister, on which they could ride. 
 Through the winter he lived on rushes, and browsed 
 like a deer. The poor fellow had to give out, about 
 two miles before we reached Rabbit River ; Mrs. Cop- 
 way, therefore, had to walk this distance on the ice, 
 which greatly fatigued her On Saturday night quite 
 late, we arrived at the shanty of Chief Hole-in-the-sky. 
 In all our journeyings Mrs. C. was always ready and 
 willing to endure every hardship. She never murmured 
 
 10* 
 
J 14 THE LIFE OF 
 
 nor appeared discohfented. This often encouraged 
 me, and afforded us much reUef. I record with grati- 
 tude, that God enabled her and her sister to bear up 
 under the severest trials and hardships. We could have 
 no earthly gain in view; the grace of God alone, there- 
 fore, supported us by day and by night, in sickness, in 
 perils, in storms, in fatigues, in despondency, and in 
 solitary places. At Rabbit River we labored with con- 
 siderable success ; but on account of the war raging be- 
 tween the Sioux and the Ojebwas, these two missions, 
 with that at Ottawa Lake, had to be abandoned. 
 
 Note A. 
 
 " 1st. The soil at the Credit is generally very poor, and, con- 
 sequently, the crops are light, and this, in a great measure, di8- 
 courages our people from becoming good farmers. The situa- 
 tion of the Credit Reserve is better calculated for commercial 
 than agricultural purposes. 
 
 " 2nd. We have learned, by experience, that living together 
 in a village, whilst endeavoring to follow farming, is attended 
 with many disadvantages, and loss of time ; it is therefore de- 
 sirable, that all the Indians who wish to become planters should 
 be settled on their own lots. 
 
 " 3rd. The evil example of many of the white people around 
 our village, exposes our people to the temptation of drinking 
 lire-water, and of committing other vices. 
 
 " 4th. We are of opinion, that, if we go and settle on a good 
 tract of land, many of our young men, who are now spending 
 their time in idleness, would be induced to become industrious, 
 and attend to their farming." 
 
 Note B. 
 
 ^' Government House, > 
 " Kingston, 22nd Juhj, 1841. 5 
 ^' My Lord, — T have the honor to acknowledge the receipt 
 of your despatch of the 1st instant, No. 393, on the subject of 
 
K AH-GE-GA. GAH-BOWH. 115 
 
 the Indian Department in Canada. I beg to assure your Lord- 
 ship that T have given the subject my attentive consideration, 
 and I hope to be able to submit for your approval a scheme for 
 the consolidation of the Department. At the same time the 
 matter is attended with great difficulty, arising from the pecu- 
 liarity of the duties which the officers of the Department have 
 to perform, the extent of country comprised within their juris- 
 diction, and, above all, from the system pursued with regard 
 to the Indians, which, in my opinion, is of the most mistaken 
 character. All my observation has completely satisfied me, 
 that the direct interference of the Government is only advan- 
 tageous to the Indians who can still follow their accustomed 
 pursuits, and that if they became settlers, they should be com- 
 pelled to fall into the ranks of the rest of Her Majesty's subjects, 
 exercising the same independent control over their own property 
 and their own actionSj and subject to the same general laws as 
 other citizens. 
 
 " The attempt to combine a system of pupilage with the settle- 
 ment of these people in civilized parts of the country, leads 
 only to embarrassment to the Government, expense to the 
 Crown, a waste of the resources of the Province, and an injurj- 
 to the Indians themselves. Thus circumstanced, the Indian 
 loses all the good qualities of his wild state, and acquires no- 
 thing but the vices of civilization. He does not become a good 
 settler, he does not become an agriculturist or a mechanic. He 
 does become a drunkard and a debauchee, and his females and 
 family follow the same course. He occupies valuable land,un- 
 profitably to himself and injuriously to the country. He gives 
 infinite trouble to the Government, and adds nothing either to 
 the wealth; the industry, or the defence of the Province. 
 " I have, &c. 
 
 {Signed,) "SYDENHAM.'^ 
 
 "The Right Honorable 
 
 " Lord J. Russell." 
 
116 THE LIFE OF 
 
 CHAPTER XIV. 
 
 In the spring we were out of provisions, and had to 
 fish for a living for about three weeks. Brother Spates 
 taught school, and cousin Johnson and myself visited 
 the wigwams daily, for the purpose of singing and pray- 
 ing, and reading the word of God. They always re- 
 ceiv^ed us kindly ; and soon their minds and hearts be- 
 gan to feel serious, and they inclined strongly towards 
 Christianity It was not long after that many of them 
 professed to have made their peace with God, and ex- 
 pressed their determination to obey the precepts of Jesus. 
 Here we must acknowledge that God " made us glad 
 according to the days wherein he has afflicted us." We 
 had " not labored in vain, nor spent our strength for 
 nought," although we had to confess that we were un- 
 profitable servants. "While conversing with a chief upon 
 the importance of true religion, he became much troubled, 
 and admitted that his own religion was not as good as 
 the religion of the Bible ; but, said he, ^' I will embrace 
 your reUgion when I shall have returned from one more 
 battle with the Sioux ; and I will then advise my people 
 to embrace it too." What a struggle this poor fellow 
 had within ! His name was Bah-goo-na-ge-shig (Hole- 
 in-the-sky.) He had always been kind to me and mine; 
 in the spring he presented me about eighty pounds of 
 sugar; observing at the same time, " I have brought 
 this from the Sugar Bush to-day ; you will require some 
 for your family ; and I cheerfully give it," 
 
 Brother Brace and his family now arrived from Prairie 
 
KAH-GE-GA-GAH-BOWH. 117 
 
 Du Chien. What tales of sufferings did they commu- 
 nicate ! They had traveled six hundred miles in the 
 midst of winter ; and were exposed to all winds and 
 weathers ! But, thank God, now they were with us. 
 Their clothes were almost in strings, and their children 
 were in rags ! Expecting lo find enough to live on as 
 soon as they arrived, they brought nothing with them. 
 Thank heaven, we were just enabled to keep them and 
 ourselves from starving. 
 
 The Indians desired us to visit several other places, 
 and establish ourselves there. The whole country seemed 
 ripe for the Gospel. It was thought best that Brother 
 Spates and myself should go down to St. Peters, by 
 water, and obtain provision. We were four days going, 
 and, on our arrival, a war party was just on the eve of 
 departing for our mission, where they intended to mur- 
 der all the Ojebwas they could find. I requested 
 Brother Spates to accompany me back by land, to in- 
 form the Indians of the intention of the Sioux. He said, 
 *' there would be too much risk in going before the 
 War Party." But my wife and sister were there ; they, 
 as well as my poor people, might be barbarously mur- 
 dered. After repeated efforts to get some one to accom- 
 pany me, but without success, I was determined to go 
 alone. I trusted in the God of battles, and with his 
 aid I was confident that I could prevent these merciless 
 and blood-thirsty warriors from imbruing their hands 
 in the blood of my nation. I was ready for a start ; and 
 went to chief Little Crow's village, lo tell him that I 
 was going to the Rabbit River Mission. Not thinking, 
 thpt I was in earnest, or had courage enough, he said 
 
118 THE LIFE OF 
 
 " Tell Hole-in-the-sky, I am coming to get his scalp.'' 
 This took place three hours before they were ready to 
 march. In the midst of jeers and war-whoops^ I left 
 their mission house. They did not believe that I intend- 
 ed to go farther than Fort Snelling. As soon as I was 
 out of sight, I began to run as fast as I was able. I 
 called at the Post Office, which was nine miles from 
 the Crow Mission, got my papers and letters, and ran 
 about seven miles over the prairie, without stopping. I 
 bought a pony on the road, of a Frenchman, and having 
 no saddle, I rode but three miles of the whole distance. 
 I tied my pack on his back, and made him run all the 
 afternoon. In the night I slept without a fire. I was 
 so anxious to get home, that I had no appetite for eat- 
 ing, the first two days. I went at the rate of about 
 seventy-five miles per day, and arrived home at noon, 
 on the fourth day ; having w^alked two hundred and 
 forty miles, forded eight large streams, and crossed the 
 broad Mississippi twice. My coat and pantaloons were 
 in strips. I crossed the Mississippi just in front of our 
 mission house, and, as soon as possible, I told the chief 
 that the war party were now on their way to our mission, 
 to kill them. I advised him to lead away the women 
 and children, which they did, and the next day they all 
 left us. We, that is, my family, myself, and the other 
 missionaries, were now left to the mercy of the Sioux. 
 But they did not come, although they sent spies. 
 Brother Brace, Cousin Johnson, and I, now ventured 
 to take our families down to St. Peters. We left in a 
 large bark canoe, and had only one loaf of bread, two 
 quarts of beans, and two quarts of molasses. Brother 
 
KAH-GE-GA-GAH-BOWH. 119 
 
 Brace was so sick, that we had to lift him in and out of 
 the canoe. 
 
 We saw tracts of the war party, on our way to St. 
 Peters. They watched us on the river, as we heard 
 afterwards. We encamped about one mile and a half 
 this side of their watering place, during the night, and 
 did not know that they knew this fact, as will be seen 
 in the sequel. They came and held a council just 
 across the river from our encampment ; they could see 
 the light of our fire. The war chiefs agreed that four 
 of the w^arriors should swim over to us and take us all 
 prisoners. One was to take the canoe to the other side 
 of the river, to bring over the rest of the party. They 
 were to kill me and my Cousin Johnson. But the chief 
 said to them, " If you kill these men, the Great Spirit 
 will be angry, nd he will send his white children to kill 
 us, and our children." 
 
 One of the warriors told the chief that he was a 
 coward, and that he ought to have remained at home. 
 To this the chief replied, "I am no coward ; and we 
 will see who are cowards when we come in front of our 
 enemies.'' Thus they disputed, and even quarelled, 
 among themselves, till day-light. The same morning, 
 we left without breakfast, and on the morning following, 
 we were beyond their reach. 
 
 We saw where they had raised a number of logs, so 
 that they might lie in ambush. I ought to mention, 
 that we were perfectly ignorant of all their plans and 
 actions, until we arrived at St. Peters, The chief, him- 
 self, communicated to us what has been stated above, 
 in the presence of his w^arriors. 
 
120 THE LIFE OF 
 
 This country, is, indeed, a dangerous place for the 
 Ojebwa Missionaries ; but not so for the whites, for 
 they never pretend to interfere with them, in any way. 
 
 Before Conference, and while I w^as obliged to be at 
 their mission, for there was no other road for us to go, 
 the Sioux tried to intimidate me by pointing their guns 
 to my breast, and by flourishing their w^ar clubs about 
 my head ; they would say, *' I wish you had longer 
 hair, so that I could take a good hold of it and scalp 
 you." I cannot describe my yee//7?gs, on this occasion, 
 better, than by quoting, with a little alteration, from the 
 immofial bard of Avon: — "They were so terrible, that 
 they shook my soul, and made my seated heart knock 
 at my ribs against the use of nature ; cold drops of 
 sweat hung on my trembling flesh, my blood grew chilly, 
 and I seemed to freeze with horror." I would often 
 go and see them in thrir Tepees (wigwams;) this was 
 good policy. They frequently showed me some of the 
 scalps of the Ojebwas, and danced the scalping dance. 
 What awful noises they made, as they danced in their 
 fantastic dresses, with their faces painted black. They 
 x^minded me much of his Satanic and fi ndish majesty, 
 rejoicing over a damned spirit entering hell. 
 
 During this summer, I accompanied brother Kava- 
 naugh to Sandy Lake Mission, at the head of the Mis- 
 sissippi I returned by the Falls of St. Anthony, while 
 Brother Kavanaugh went by the way of Lake Superior, 
 he having buriness wi^h the American Fur Corap.iny. 
 When I arrived, I learned that the elder son of Brother 
 Kavanaugh had been drowned ; he fell from a ledge of 
 rocks. Sister Kavanaugh felt deeply, this merciful y 
 
KAH-GE-GA-GAH-BOWH. 121 
 
 severe dispensation. Brother Kavanaugh now arrived; 
 poor man! he could not speak to me for some time. 1 
 met him some distance from his house ; he had heard 
 of the circumstance, but had not, as yet, been home. 
 " How unsearchable are God's judgments ; and his 
 ways past finding out." Yet, withal, in such dark 
 hours, many a Christain sees parental Love. Ah ! we 
 may often exclaim, in the language of good old Jacob, 
 " All these things are against me," but we may also 
 say, God orders every thing for the good of his own. 
 
 That summer we went to Conference, which was held 
 in Platteville. I was then appointed to establish a Mis- 
 sion at Fon du Lac, at the head of Lake Superior. Bro- 
 ther James Simpson was appointed school teacher. 
 
 We traveled from the Sioux Mission up the St. 
 Croix River, crossed over to Burnt-w^ood River, and 
 thence to Lake Superior. Having provided food, I de- 
 parted with Mrs. Copway and her sister, John Jacob, 
 Massey, and Brother Simpson, about the fifteenth of 
 September. We were two weeks on the St. Croix 
 River ; and part of this time I was so sick as to become 
 delirious. I was just able to walk over the two mile 
 portage to Burnt wood River. The other men, there- 
 fore, had to carry the large canoe two miles ; this 
 was hard, but it was impossible for me to help them. 
 We were now out of provisions. I have been told, by 
 good authority, the following singular fact. There is 
 but one spring which forms the two rivers; — the St. 
 Croix which runs down to the Mississippi, and the 
 Burnt- wood River which runs down to Lake Superior. 
 
 In going down the Burnt-wood river, our progress 
 11 
 
122 THE LIFE OF 
 
 was slow. We were out of provisions from Thursday, 
 till Sabbath morning, when we arrived at Fon du Lac. 
 On Saturday, Mrs. Copway and her sister had a small 
 piece of bread between them ; the rest lived upon hope. 
 In the afternoon, we rowed about twenty-eight miles, 
 and on Sabbath morning just at day-break we had to 
 start for our station, Fon du Lac ; about twelve o'clock 
 we arrived there, and saw John Laundree, the trader, 
 who was celebrated for his hospitality. I shook hands 
 with him ; he asked me if I was sick ; and said, "You 
 look pale." I told him, we were all hungry, and had 
 had nothing to eat but a small piece of bread since Fri- 
 day evening. "Ah, indeed!" said he, " I will soon 
 have breakfast for you." Mrs. Laundree, after a few 
 minutes, had every thing necessary for our cheer and 
 comfort. While eating, I thought, that whatever might 
 be said of Catholics, this was a truly Christian act ; and 
 heaven will not let it pass unnoticed. 
 
 Li the evening I addressed a company of traders and 
 Indians. I found the Indians in a miserable state : the 
 cause of which I attribute wholly to their intercourse 
 with the traders, the principal part of v>'h(>m are noto- 
 riously wicked and profane. I felt very thankful, how- 
 ever, that Vv'e were here ; yet I was,filled with anxieties ; 
 for how should I begin my labors ? Brother Simpson 
 and I commenced by fitting up the old mission house, 
 formerly occupied by the Rev. Mr. Ely, who had taught 
 many to read and write. The school house, also, was 
 fitted up, and in it Brother Simpson taught, till the spring 
 Our prospects seemed to brighten up, and we had good 
 reason to think that the Indians were glad to have us: 
 
KAH-GE-GA-GAH-BOWH. 123 
 
 with them ; for they sent their children regularly to 
 school, and our religious meetings were well attended. 
 During the winter several became seriously and religious- 
 ly affected ; and in the spring, a few believed that they 
 had experienced a change of heart. This encouraged 
 us much. I can never forget the happy seasons I en- 
 joyed, in my visits from house to house, and in the 
 woods. I endeavored to seek out all; and the good 
 Master was gracious tome. I have often traveled about 
 among them on snow shoes, weeping for joy Often, 
 too, did I sleep alone in the woods, having had lo dig 
 away the snow to prepare a place to lie on. Though 
 frequently hungry, faint, and lonely, I enjoyed the pre- 
 sence of the Lord. On one occasion I was sorely tried: 
 I accompanied one of the traders about one hundred and 
 eighty miles, to purchase cattle for our place. I bought 
 a cow for my own immediate family ; and in the spring 
 it was killed and eaten by the Indians. Had they been 
 in w^ant, there might have been some excuse for such 
 an act. We expected her to " come in" in about three 
 weeks, and her milk was to be our chief dependence. 
 It was a cruel piece of work. After having traveled, 
 too, three hundred and sixty miles for the purpose of 
 obtaining her, and then to be thus deprived, was a hard 
 case truly. Had she lived, many of the children of the 
 Indians would have shared in the milk. When will the 
 poor Indians be instructed in right principles ? 
 
 From along experience and close observations among 
 the Sioux and the Ojebwas, in regard to the hostile feel- 
 ings existing between them, I have been brought to the 
 following conclusions : 
 
124 THE LIFE OF 
 
 1. That Christianity and education alone, will check 
 their malevolent and hostile feelings, and thus put an 
 end to their bloody wars. For this end missionaries 
 must be sent to both nations. 
 
 2. That it is useless to send missionaries without suit- 
 able interpreters to assist them. 
 
 3. That missions should be established in the vici- 
 nities of the borders of the neutral grounds of these two 
 pow^erful and savage nations ; because in these places 
 there is but little, if anything, to excite them to revenge. 
 
 4. That wherever a mission is once established, it 
 ust never be abandoned. 
 
 5. That where any Protestant mission is established 
 in any village, no other denomination should establish 
 another in the same place, or interfere in any other w^ay. 
 
 6. That missionaries ought to assist each other when- 
 ever they happen to fall in each other's way, or are re- 
 quested to do so. 
 
 7. That missionaries ought not to preach their own 
 peculiar doctrines, to the disadvantage of other denomi- 
 nations; for this not only lessens their own influence, but 
 likewise that of others. 
 
 The scenery near the head of Lake Superior, is almost 
 as splendid as that of the beautiful Hudson. There is 
 a magnificent fall about eight miles above the mission. 
 The Indians often kill moose, bears, and deer, in this 
 region. In the spring, summer, and fall, they live on 
 fish. As we had no salt, we were obliged to preserve 
 our fish by hanging them on poles, with their heads down- 
 wards, and in this manner they would freeze. When 
 tlie spring arrived, they began to thaw, and becoming 
 
KAH-GE-GA-GAH-BOWH. ] 25 
 
 soft, would fall from the poles. Late in the fall, white 
 fish ascend the rapids, andean be scooped up with nets. 
 In the spring, fish of every kind, and in great abun- 
 dance, ascend these rapids. 
 
 On the 9th of April, 1842, it pleased the Lord to 
 bless us with a son. This was our first child — a fine 
 healthy boy. We thanked God for his goodness and 
 mercy in preserving all our lives in the desert, and 
 while surrounded by savages. I committed and com- 
 mended him to God. May he live to take his station 
 in the missionary field. 
 
 Brother Kavanaugh was kind enough to visit us ; he 
 returned by the way of Sandy Lake Mission. I accom- 
 panied him over the first Portage ; here we knelt down 
 on the green, and worshipped the God of Missions. 
 We now pai'ted ; but I still hope to see this affectionate 
 brother again, even in this world. But if we shall 
 never meet on earth, I trust we shall in heaven, 
 '^ where the wicked cease from troubling, and the weary 
 are at rest." 
 
 " Where we shall forget our sorrows and pain, 
 And with our Redeemer in glory shall reign, 
 Shall sing the anthems resounding on high, 
 And bathe in the ocean that never shall dry." 
 
 CHAPTER XV. 
 
 We were oflen delightfully associated with the Pres- 
 byterian Missionaries at La Pointe, the Rev. Messrs. 
 Hall and Wheeler, and their amiable families. Their 
 
 11* 
 
126 THE LIFE OF 
 
 benevolence and Christian courtesy are above any 
 praise that we can render ; but we would acknowledge 
 that our hearts overflow with great gratitude whenever 
 we recall them to mind. It was here that I became 
 acquainted with the Rev. Mr. Boutwell. I preached 
 for these beloved brethren several times, and we enjoyed 
 sweet communion, and some thrilling seasons together. 
 The Council of the Ojebwa nation assembled in this 
 place about the first of October. The government 
 agent, R. Stewart, of Detroit, treated with them for 
 their mineral regions, for which the government gave 
 them a large amount in money. From this time, I shall 
 date the dissipation, misery, and ruin, of this part of 
 our nation. 
 
 1. Because it induced speculators to visit them 
 yearly to sell their goods at enormous prices ; and 
 their whiskey, which inevitably ruins both body and 
 soul. 
 
 2. Because it opens the door for all sorts of unprinci- 
 pled men and vagabonds. Tbe miners, too, many of 
 whom are no better than pickpockets. 
 
 3. Because, in possessing so much money, without 
 any correct views of econo ny, utility, or prudence, it 
 becomes to them " the root of all evil " — a curse in- 
 stead of a blessing. 
 
 In these appropriations, the American Government 
 have grossly erred. What benefit can the many thou- 
 sands of dollars, which are paid annually, be to the 
 Indians, if they are not capable of exercising any judg- 
 ment in relation to a proper use of money ? The fact 
 IS, that, at the end of every year, they are sunk into 
 
KAH-GE-GA GAH-BOWH. 127 
 
 deeper degradation. I would now ask, what are mil- 
 lions of money without education ? I do not mean that 
 an equivalent should not be given for lands ceded to 
 the government. No ; but I do mean that this equiva- 
 lent should be appropriated in such a way as to pro- 
 duce the greatest benefits and the happiest results. If 
 a ceilain amount had been given in cash, another 
 amount in cattle and farmer's utensils, another in cloth- 
 ing, another in houses and school houses, and the hke ; 
 and with these, if a few mechanics, farmers and teachers, 
 had been sent among them, the Indians might have be- 
 come industrious, intelligent, and useful citizens. One- 
 third of each annual payment would be sufficient to 
 educate, and to supply all the wants of their children. 
 It may be supposed by some, that the white people 
 settled near them give them good advice, and urge 
 upon them the propriety and necessity of appropriating 
 their monies in the manner just suggested. Yet this is 
 not only 7iot the case, but these very whites, at least a 
 large majority of them, are continually laying plans by 
 which they can extort from these unlettered and igno- 
 rant Indians, whatever they possess. I write not at 
 random, on these matters. I am too well acquainted 
 with them from painful observation and bitter experi- 
 ence. I have been present at ten payments ; viz. at 
 Sault St. Marie, Mackinaw, Green Bay, Prairie Du 
 Chien, and St. Peters. During these payments, quan- 
 tities of whiskey were brought to the Indians, or el>e 
 they were seduced to go elsewhere to purchase it 
 Poor untutored red men! you were deluded, ana maci^ 
 drank by white men, and then in jour hellish and 
 
128 THE LIFE OF 
 
 drunken passions, you turned around and imbrued 
 your hands in the blood of your own relatives and 
 brethren. And were I to narrate some of the scenes 
 w^hich occurred among the white faces (with black 
 hearts) on these occasions, it would sicken the heart ; 
 nay, it would make mad the guilty, and appal the inno- 
 cent. The very devil himself might shudder. 
 
 It was now two years since I left Canada ; I received 
 letters from there, from the Rev. Messrs. Sdnson, 
 Green, and Jor:es, requesting me to return home and 
 labor with them. At first, I did not deem it advisable 
 to go, because I felt under many obligations to those 
 who had sent me to school for two years ; and had 
 rendered me other kind services. But it was not until 
 after repeated solicitations had been made, and money 
 to defray my traveling expenses had been remitted, that 
 I consented. I obtained permission from my Superin- 
 tendent, Rev. J. R. Goodrich, to depart. I left La 
 Pointe, Oct. 10th, in the schooner Algonquin for Sault 
 St. Marie. From there we took a row boat for Mack- 
 maw, and at M. took a steamboat for Buffalo ; we now 
 proceeded onwards and arrived at Toronto on the 28th 
 of October. My wife's parents and relatives, and very 
 many dear friends were delighted to see us again, after 
 an absence of two years. We found them ail well, and 
 felt grateful to God for another expression of his abun- 
 dant goodness and mercy. I spent much of my time 
 in narrating the scenes we had w^itnessed, and a full 
 account of my mission. 
 
 In about a month, I was sent to Credit River, (Mrs. 
 C. remained behind in her father's family.) Here I 
 
KAH-GE-GA-GAH-BOWH. 129 
 
 tauglit school till Christmas, when I began traveling 
 with Rev. Wm. Ryerson, on a missionary tour towards 
 Montreal. We w^ere absent about three months, and 
 preached or spoke every day. We collected about 
 a thousand dollars per month. The eloquence and 
 piety of Brother R. seemed to be duly appreciated where- 
 ever we went. He is the best platform speaker, that T 
 ever heard in the Metliodist connexion. I had sup- 
 posed, however, that he would be dull and monotonous ; 
 but this was far, very far from the fact. 
 
 Having returned from this tour, to Toronto, I was 
 next appointed by the Missionary Society to labor at the 
 Saugeeng Mission, in the place of the Rev. Thomas 
 Williams. On this journey my wife accompanied me. 
 The distance was one hundred and sixty miles ; and 
 we reached there on the 12th of April, '43. On our 
 way, we stopped at Goderich ; and from thence we took 
 a canoe about sixty-five miles. 
 
 I entered upon my duties as a missionary among the 
 Christian Indians. I met with difficulties, for I could 
 obtain nothing without money ; and even when a re- 
 quest was made, it was not met by the Society. I 
 could not be convinced that it was my duty to starve, 
 and therefore concluded I must leave. My Indian bre- 
 thren stepped forward at this time, and petitioned Go- 
 vernor Metcalf. to afford me a living from the Govern- 
 ment. Their request was granted, and I was paid by 
 Government $400 per year, for three years. I should 
 have continued here, but the next year my services 
 were demanded among my relatives at Rice Lake. 
 
 In the summer, I took Mrs. Copway to Toronto, and 
 
130 THE LIFE OF 
 
 left her at her father's, while I was absent at Montreal 
 with the Rev. Mr. Jones. Here we waited on the Go- 
 vernor General, and presented our views, and those of 
 our people, respecting the formation of a Manual Labor 
 School for the benefit of the Indians. The Governor 
 expressed himself as favorably disposed, but was too 
 sick to take an active part in it. But before this, the 
 Canada Conference had appointed Rev. P. Jones and 
 myself, to visit the Missions, and ascertain how much 
 each Mission was willing to contribute for this object.* 
 During this fall, Mr. Jones and family left for England. 
 I returned to Toronto and took my family back to 
 Saugeeng Mission. While on our passage, in a schooner, 
 our little son, who was about three years old, fell 
 overboard ; we heard him fall into the water. I ran 
 immediately to the side of the vessel and jumped into 
 the lake. The schooner was sailing quite rapidly, ana 
 had passed him about twenty yards. I swam as fast ay 
 possible, and saw him sink. When I reached the spot 
 where he sank, I dove down about seven (eet, seized 
 hold of him, and brought him to the surface. As the 
 waves were running high, it was with the greatest diffi- 
 culty that I could keep him above the water so that he 
 could breathe ; and I was compelled at times to let him 
 sink an instant, that I might breathe myself. I heard 
 him cry, which was encouraging, for I was fearful that 
 he was dying. At one time I almost despaired of 
 saving either of our lives. I was about giving up all 
 hope, when I saw the yawl boat near me, and I was 
 
 •The amount reported from the Indians alone, was $2,800 
 
KAH-GE-GA-GAH-BOWH. 131 
 
 told that I was just about sinking, when the captain res- 
 cued us from a watery grave. The captain, and all on 
 board, were so frightened, that ihey lost some time in 
 concluding what to do. Had they luffed at once, and 
 despatched the yawl, two or three minutes might have 
 been saved. But, I ought not to complain ; our lives 
 were spared, and thanks be to a kind Providence for 
 his timely deliverance. I then gave him up to God, 
 and prayed that he might be preserved, and be devoted 
 to the cause of Christ. 
 
 We now resumed our labors at the ?»Iission. While 
 at this station there where many hopeful conversions. 
 A remarkable circumstance is, that during the whole 
 three years of my sojourn in this field of labor, I never 
 knew but one single case in which fire-water was used. 
 I must not omit noticing here, a very faidiful teacher in 
 ray charge. Jacob Jackson ; his influence was of the 
 best kind ; he was also a very pleasant and interesting 
 singer. It has been but a few years since these In- 
 dians were converted. They now have good farms, 
 dwellings, school houses, meeting houses, and a saw 
 mill. How wonderful are the effects of the gospel! 
 They also take delight in praying, and in singing the 
 praises of God. Had the American Government 
 adopted the same course towards the La Pointe Indians, 
 that the British Government adopted toward these, the 
 same lasting blessings would have ensued. 
 
J 32 THE LIFE OF 
 
 CHAPTER XVI. 
 
 Of late, the General Councils of the Christianized 
 Ojebwas have been convened, and conaucted, in the 
 same manner as public and other business meetings are 
 conducted among the whites. The last General Coun- 
 cil, which consisted of Ojebwas and Ottawas, was held 
 at Saugeeng. The chiefs came from Lakes St. Clair, 
 Huron, Ontario, and Simcoe, and from Rice and Mud 
 Lakes. The object of this convention was to devise 
 plans by which the tract of land now owned by the 
 Saugeeng Indians, could be held for the sole benefit of 
 the Ojebwa Na aon ; to petition the Government for aid 
 in establishing a ivlanual Labor School ; to ascertain 
 the views and feelings cf the chiefs in relation to forming 
 one large settlement among themselves at Owen's 
 Sound, there to live in future ; and to attend to other 
 things of minor importance. There were forty-eight 
 chiefs present, from Canada West alone. Chief Sawyer 
 took the chair, and the writer had the honor of being 
 Vice President. Chief John Jones, of Owen Sound, 
 was selected to deliver the opening address, in which 
 he was to give an outline of the subjects to be discussed. 
 The meeting was now called to order ; and after sing- 
 ing, and an appropriate prayer by Chief John Sunday, 
 Chief Jones arose; all was silent, and every eye was 
 turned towards him. After rolling his small but piercing 
 black eye over the vast assembly, he spoke as follows : 
 
 " Brothers ! You have been called from all parts of 
 
KAH-GE-GA-GAH-BOWH. 133 
 
 Canada, and even from the north of Georgian Bay. 
 You are from your homes, your wives, and your chil- 
 dren. We might regret this, were it not for the circum- 
 stances that require you here. 
 
 " Fellow Chiefs and Brothers, I have pondered with 
 deep solicitude, our present condition; and the future 
 welfare of our children, as well as of ourselves. I have 
 studied deeply and anxiously, in order to arrive at a 
 true knowledge of the proper course to be pursued to 
 secure to us and to our descendants, and even to others 
 around us, the greatest amount of peace, health, happi- 
 ness, and usefulness. The interests of the Ojebwas and 
 the Ottawas are near and dear to my heart ; for them, 
 I have passed many sleepless nights, and have often 
 suffered from an agitated mind. These nations, I am 
 proud to say, are my brothers ; many of them, are bone 
 of my bone, and for them, if needs be, I could willingly, 
 nay, cheerfully, sacrifice any thing. Brothers, you see 
 my heart. [Here the speaker held out a piece o^ white 
 paper, emblematical of a pure heart.] 
 
 *' Fellow Chiefs and Warriors ! I hare looked over 
 your wigwams throughout Canada, and have arrived at 
 the conclusion, that you are in a warm place ; your 
 neighbors, the whites, are kindling fires all around you 
 [that is, clearing the lands.] One purpose for which 
 you have been called together, is to devise some plan 
 by which we can live together, and become a happy 
 people, so that our dying fires may not go out [our 
 nation may not become extinct.] but may be kindled in 
 one place, which will prove a blessing to our children. 
 
 "Brothers! Some of you are living on small parcels 
 12 
 
134 THE LIFE OF 
 
 of land, and others on Islands. We low offer you any 
 portion of the land which we owr m this region ; that 
 we may, the rest of our days, smoke the pipe of friend- 
 ship ; live and die together ; and see our children play, 
 and be reared on one spot. We ask no money of you. 
 We love you ; and because we love you, and feel for 
 your children, we propose this. 
 
 *' Brothers! There are many other subjects which 
 we think ought to come under your consideration 
 besides those aheady stated. But the most important 
 are ; 
 
 " 1. Whether it would not be better for the whole 
 Ojebw^a Nation to reside on this, our territory. 
 
 '' 2. Would it not be well to devise ways and means 
 to establish Manual Labor Schools for the benefit of the 
 nation. 
 
 "3. Ought not a petition to be drawn up and presented 
 to our Great Father [the Governor General,] for the 
 purpose of fixing upon a definite time for the distribu- 
 tion of the annual '* presents," and the small annuities 
 of each tribe. 
 
 " 4. Is it not desirable to petition the Governor 
 General, to appoint a resident Indian interpreter, to 
 assist the agent in Toronto. 
 
 " 5. As we [the Christian part of our nation] have 
 abandoned our former customs and ceremonies, ought 
 we not to make our own law^s, in order to give character 
 and stability to our chiefs, as well as to empower them 
 to treat w^ith the Government under which we live, that 
 they may, from time to time, present all our grievances 
 and other matters to the General Government. 
 
KAH-GE-GA-GAH-BOWH. 135 
 
 "My Chiefs, Brothers, Warriors! This morning, [the 
 speaker now pointed his finger towards heaven] look 
 up, and see the blue sky ; there are no clouds ; the sun 
 is bright and clear. Our fathers taught us, that at such 
 assemblies when the sky w^as without clouds, the Great 
 Spirit was smiling upon them. May he now preside 
 over us, that we may make a long, smooth, and straight 
 path for our children. It is true, I seldom see you all ; 
 but this morning, I shake hands with you all in my 
 heart. 
 
 " Brothers ! This is all I have to say." 
 
 On taking his seat eighty-four chiefs responded 
 ** Hah V an exclamation of great applause. 
 
 Several chiefs spoke, and highly approved of what 
 had been proposed ; and expressed their gratitude for 
 the kind offer of the lands. It was proposed to petition 
 his Excellency the Governor, to grant and secure to the 
 Indians, the whole of this territory. 
 
 The following was drawn up by John Jones, Jacob 
 Tackson, and David Wa-wa-nosh. 
 
 The Petition of the Ojebwa Chiefs, in General Council, respecting 
 the unceded lands north of Saugeeng and Owen's Sound, June 
 btk 1845. 
 
 To our Great Father Lord Metcalf, Governor General of British 
 North America; and Captain General of the same, &c., &c. 
 
 The Ojebwa Chiefs in General Council assembled, humbly sHKWfcrH: 
 
 Father — Your Petitioners having ceded a great portion of 
 their once extensive territory about Saugeeng and Owen's Sound, 
 and a portion of it having been restored to them since the treaty 
 of 1836, by your Excellency's gracious commands; 
 
 Father — Your Petitioners are very anxious that the reserve 
 ("Xiw still known as the Indian Territory) be a perpetual reserve; 
 
136 THE LIFE OF 
 
 as a future refuge for a general colonization of the Ojebwa 
 Nation, comprising the scattered Tribes in Canada West; 
 
 Father^ — And that these lands may now and for everbe open- 
 ed to all the Tribes ; that whenever any tribe is disposed to move, 
 tkal they may have nothing to fear, but have access to any of 
 the good lands to settle upon ; 
 
 Father — You have settled your white children on those 
 lands that once were our fathers ; we ask now to let us have the 
 only remaining land we have, to ourselves, unmolested ; 
 
 Father — This is the prayer of your red children ; and feeling 
 confident that you will give it every important consideration 
 which it requires, your red children will listen to hear the 
 answer of their Great Father. And they, as in duty bound, will 
 ever pray. 
 
 Forty-seven names, besides that of the President, 
 were attached to this petition. 
 
 Never was I more delighted than with the appearance 
 of this body. As I sat and looked at them, I contrasted 
 their former (degraded) with their present (elevated) 
 condition. The Gospel, I thought, had done all this. 
 Tf any one had told me twenty years ago, that such would 
 be their condition,! should have ridiculed the idea, and 
 set the narrator down for a fool or a maniac. This 
 assembly was not convened for the purpose of devising 
 schemes of murder ; plans by which they could kill their 
 enemies ; but to adopt measures by which peace, har- 
 mony, and love, might be secured, and a ** smooth 
 and straight path" made for their children. I see 
 nothing at present, to hinder them from increasing in 
 knowledge, happiness, and usefulness, except the con- 
 duct of the Government Agents, many of w^hom are 
 inimical to our nation, and often prove a curse to her. 
 
 Several other papers were drawn up, and signed by 
 
KAH-GE-GA-GAH-BOWH. 137 
 
 the President, by order of the General Council. One 
 of these I must be allowed to give, although it concerns 
 myself: 
 
 To ALL TO WHOM IT MAY CONCERN. In the General Council 
 of the Ojebwa nation of Indians. We, the Chiefs, of the various 
 Tribes of the Ojebwa Indians, do hereby appoint and authorize 
 our beloved brother, the Rev. George Cop way, as our agent for 
 the Manual Labor School, to procure subscriptions for the same^ 
 believing that this will be one of the greatest means, if estab- 
 lished, of raising our young men, to become like our white 
 brothers; to learn industry, economy, and to gain knowledge, 
 that we may become a happy and a prosperous people. 
 Signed by order of the General Council. 
 
 JOSEPH SAWYER, [l. s.] 
 President of the General Council of the Ojebwa Nation. 
 Saugeeng, July 4, 1845. 
 
 I will also give an extract of my letter to the Rev. 
 Mr. Wilkinson, who w^as then President of the Canada 
 Conference, immediately after the close of the General 
 Council. 
 
 [Extract from Letter Book, Page 151.] 
 
 Saugeeng Mission, 
 July 14, 1845 
 To the President of the Conference, Rev. Mr. Wilkinson. 
 
 • * * * 3^ * * 
 
 The late General Council, have appointed me their agent for 
 the Manual Labor School. I shall be happy to receive any in- 
 structions you may think proper to give, on my way down [to 
 
 Montreal] for I am anxious to see this going on. 
 « « « 
 
 I remain yours, &c., 
 
 GEORGE COPWAY. 
 
 Missionary at Saugeeng. 
 
 I give these, for the benefit and instruction of those, 
 12* 
 
138 THE LIFE OF 
 
 who have been so kind as to insinuate, or assert, that I 
 was not an authorized agent to forward the interests of 
 my poor people. Those who have been the loudest 
 and most active in this slander, have done the least, in 
 rendering the Indians any essential service. Let them 
 go on, with their gossippings, while I go on my way re- 
 joicing in doing all I can for my poor people, indepen- 
 dently of the Canada Conference. Neither have I any 
 disposition to court the favor of this Conference. In- 
 deed, my heart has often sickened at the divisions and 
 subdivisions of the Canada Methodists. 
 
 The speeches of Jones, Sunday, Taunchey, McCue, 
 D. Sawyer, J. Youngs, W. Herkermer, were excellent. 
 That of John Sunday, particularly, was uncommonly 
 eloquent. His keen black eyes, flashing fire ; and his 
 large brawny arms extended, gave great effect to his 
 speech. As a matter of course, there were often differ- 
 ences of opinion, as well as warm discussions, upon 
 various subjects ; some would even feel that their views 
 were not fairly treated ; still, there were no unkind re- 
 marks, no calling of hard names, no abuse, no ridi- 
 cule, no insults, no threats, no intrigues, no blows, 
 and 710 challenges to meet on the field o/* honor (?). The 
 individual who had the floor, was never interrupted ; 
 profound attention was given, and a death-like silence 
 was observed. Occasionally, it is true, there was per- 
 petrated a pleasant, and innocent jew (T esprit; an ex- 
 ample of which, I will give. 
 
 During a protracted debate, in which Chief John 
 Jones took a very active part, some facts were elicited, 
 and some views were presented, which induced him to 
 change some of his former opinions, and vote on the 
 
KAH-GE-GA-GAH-BOWH. 139 
 
 Other side. One of the speakers at the close of his re- 
 marks, referred to this fact, and observed, very good 
 humoredly " If he wishes to be like ?ijish worm without 
 a head — capable of moving forwards or backwards, let 
 him alone." 
 
 I have often been asked the question, " What is the 
 reason that the Indians are diminishing in numbers in 
 the midst of their white neighbors ?" To state all that 
 might be said in replying to this question, would re- 
 quire almost a separate volume. But the following are 
 a few of the principal reasons ; 
 
 1. The introduction of King Alcohol among them. 
 
 2. The introduction of new diseases, produced by 
 their intercourse with the whites ; and by adopting their 
 intemperate habits. 
 
 3. Their inability to pursue that course of living, after 
 abandoning their wigwams, which tends to health and 
 old age. 
 
 4. Their spirits are broken down in consequence of 
 seeing that their race are becoming homeless, friendless, 
 moneyless, and trodden down by the whites. 
 
 5. Their future prospects are gloomy and cheerless — 
 enough to break down the noblest spirits. 
 
 There are many other reasons which could be 
 assigned for their diminution. But are not these suffi- 
 cient of themselves to crush and exterminate even any 
 wJiite race, if not protected and defended by friends and 
 wholesome laws ? Our people have been driven from 
 their homes, and have been cajoled out of the few 
 sacred spots where the bones of their ancestors and 
 children lie ; and where they themselves expected to 
 
1 THE LIFE OF 
 
 tie, when released from the trials and troubles of life. 
 Were it possible to reverse the order of things, by 
 placing the whites in the same condition, how long 
 would it be endured ? There is not a white man, who 
 deserves the name of man, that would not rather die 
 than be deprived of his home, and driven from the 
 graves of his relatives. " Oh shame, where is thy 
 blush !" 
 
 With all the wholesome and enlightened laws ; with 
 all the advantages and privileges of the glorious Gospel, 
 that shines so richly and brightly all around the white 
 man ; the poor ignorant Indians are compelled, at the 
 point of the bayonet, to forsake the sepulchres of those 
 most dear to them, and to retire to a strange land, 
 where there is no inhabitant to welcome them ! ! ! May 
 the day soon dawn, when Justice will take her seat 
 upon the throne'. 
 
 If I did not think that there were some who are alive 
 to the interests of my people, and often shed a tear for 
 them ; if I did not think that I could discover a gleam 
 of light and hope in the future, " I should of all men 
 be most miserable." " Surely the bitterness of death " 
 would be '* past." I look then to the Gospel and to 
 education as my only hope. 
 
 I will now state, in a very brief manner, what I think 
 ought to be done, by those whose benevolent feelings 
 lead them to commiserate the condition of the Abori- 
 gines of America. 
 
 1. They should establish missions and high schools 
 wherever the whites have frequent intercourse with 
 them. 
 
KAH-GE-GA-GAH-BOWH. 141 
 
 2. They should use their influence, as soon as the 
 Indians are well educated, and understand the laws of 
 the land, to have them placed on the same footing as 
 the whites. 
 
 3. They should try to procure for them a territorial 
 or district government, so that they may represent their 
 own nation. 
 
 4. They should obtain for them, deeds of their own 
 lands ; and, if quaUfied, according to law, urge their 
 right to vote. 
 
 The Indians will be sure to waste and squander what- 
 ever they may receive from the American or British 
 Government, unless some, at least, of the above sugges- 
 tions, shall have been put into practice. 
 
 The Council was now dissolved. The President, 
 Chief Sawyer, proceeded to His Excellency, the Gover- 
 nor General, and presented the petitions, in the name 
 of the General Council. These petitions, as we learned 
 afterwards, were received with a simple nod I of the 
 head. mercy ! is this for ever to be our destiny ? 
 Common humanity, at least, might have induced his 
 Lordship to speak a few consolatory words, if nothing 
 else. Our reception was both discouraging and chill- 
 ing. When we have a press of our own, we shall, 
 perhaps, be able to plead our own cause. Give us 
 but the Bihle^ and the influence of a Press ^ and we ask 
 no more. 
 
 The General Council appointed me to go to Walpole, 
 to present their address to the Walpole Island Indians, 
 entreating them to embrace Christianity. I visited them 
 in July. 
 
142 THE LIFE OF 
 
 CHAPTER XVII. 
 
 A GEOGRAPHICAL SKETCH OF THE OJEBWA, OR 
 CHIPPEWAY, NATION. 
 
 As the Ojebwa Nation are within the bounds of the 
 two Governments — the American and the British — I will 
 give a separate account of each. The number of our 
 nation, according to Drake, in 1842, was thirty thou- 
 sand ; and this is not far from the truth. The best 
 work upon the Indians, however, is that deservedly 
 popular book, by Col. McKinney, of New York ; the 
 undoubted friend of the red man. 
 
 I will now speak of that part of the nation who oc- 
 cupy places within the bounds of the United States. 
 They inhabit all the northern part of Michigan, or the 
 south shore of Lake Huron ; the whole northern part of 
 Wisconsin Territory ; "all the south shore of Lake Supe- 
 rior, for eight hundred miles ; the upper part of the Mis- 
 sissippi, and Sandy, Leach, and Red Lakes. 
 
 That part of our nation who live in the British posses- 
 sions, occupy from Gononaque, below Kingston, through- 
 out all western Canada ; the north of Lake Huron ; the 
 north of Lake Superior ; the north of Lake Winepig ; 
 the north of Red River Lake, about one hundred 
 miles. The whole extent, therefore, occupied is over 
 one thousand nine hundred miles east and west, and 
 from two to three hundred miles north and south. 
 
 There are over five thousand living under the British 
 Government, and less than twenty-five thousand under 
 
KAH-GE-GA-GAH-BOWH. 143 
 
 ttie American Government. There are about five thou- 
 sand of these who receive religious instructions ; mis- 
 sionaries of different denominations being sent from 
 Canada and the United States. The Methodists were 
 the first who preached to the Ojebwas, or Massissaugas 
 (as they are frequently called.) They commenced at 
 Credit River, in Canada West, in 1824, and at Grape 
 Island, in 1827, The conversion of some of the Ojeb- 
 was commenced during those years. Native teachers 
 were then sent to their brethren in the West, where the 
 influence of Christianity is still felt. There are twenty- 
 three Methodist Missionary Stations : six of which are 
 in the States, and the remainder in Canada. There 
 are four Presbyterian Missions, all of which are in the 
 States ; viz. La Pointe, Bad River, Leach Lake, and 
 Red Lake. There are seven Episcopalian Mission Sta- 
 tions ; all of which are in Canada, except one, which 
 is at Green Bay. There are two Baptist Mission Sta- 
 tions, one at Sault St. Marie, and the other at Green 
 Bay. The Roman Catholics have their missionaries in 
 nearly all the principal places in the west. 
 
 Those who are not under religious instruction, al- 
 though accessible, are wandering without the gospel. 
 There is a field in the Territory of Wisconsin where 
 missionaries should be sent. There are Indians all 
 around the shores of Lake Superior who have, from 
 time to time, called for missionari<Js, and have not yet 
 been supplied. The Hudson's P-ay Company have, of 
 late, adopted a plan which in ray opinion does them 
 much credit ; they employ Misrionaries to give instruc- 
 tion to the Indians and their chddren in the principles 
 
144 THE LIFE OF 
 
 of Christianity. There are persons who once belonged 
 to other nations, who now live in the territory of the 
 Ojebwas. 
 
 The present state of the christianized Ojebwas is such, 
 that they are fully ripe for greater advancement in reli- 
 gion, literature, and the arts and sciences. Multitudes 
 have left their wigwams, their woods, and the chase, 
 and are now endeavoring to tread in the footsteps of 
 worthy white men. The reasons for all this, are the fol- 
 lowmg: 
 
 1 . Their chiefs have seen the necessity of making a 
 "smooth, strait path for their children," by appropria- 
 ting as much of their means as they could spare. 
 
 2. The rising generation are beginning to thirst for 
 learning, and are cultivating a taste for improvement 
 more than ever. 
 
 3. Native teachers are now being trained to go to 
 their brethren, and preach to them in their own language, 
 Christ, and him crucified. By this means the nation 
 must be elevated. 
 
 Our prospects as a nation, are becoming brighter 
 through missionary efforts. There are many in Wiscon- 
 sin, and at Lake du Flambeau, w^ho have requested that 
 missionaries be sent along the south shore ^ of Lake Su- 
 perior. The same may be said of those residing about 
 Winepeg and Red Lakes. Much of the western part 
 of Red Lake, is full of " the habitations of cruelty ;'' 
 for the Chippewas and. Sioux are habitually destroying 
 each other. 
 
 I will here give extracts from the Report of the Com- 
 missioners, in 1842, to the Provincial Parliament, rela- 
 
KAII-GE-GA-GAH-BOWH. 145 
 
 tive to the Mission Stations ; also subjoin the names of 
 the villages with their condition, and the chiefs of each 
 village, as far as I could ascertain them, which will 
 show their progress, and their present state ; and also 
 those who have abandoned the wigwam and the chase, 
 and resort to farming for a living. 
 
 1. CmPPEWAS ON THE RlVER ThAMES. 
 
 The Chippewas and Munsees occupy a tract of land contain- 
 ing about 9000 acres, in the Township of Caradoc, within the 
 London District, a distance of about twenty-five miles from the 
 Moravian village. It is only within ten years that the Ciiippe- 
 was have been reclaimed from a wandering life, and settled in 
 their present location. The Munsees have been settled since 
 the year 1800, on land belonging to the Chippewas, with the 
 consent of that tribe. The present number of Chippewas is 378, 
 and of Munsees 242. 
 
 The Chippewas and Munsees are not collected in a village, 
 but live on small farms scaUered over their tract. Some of the 
 Chippewas are settled on surveyed lots of twenty acres each. 
 This tribe occupies 76 log houses, and six wigwams ; they pos- 
 sess 25 barns. They have 450 acres under cuhiva'.ion. Their 
 Btock consists of 30 oxen, 27 cows, 44 heifers, 82 horses and 
 colts, and 400 swine Their agricultural implements include 9 
 ploughs, 9 harrows, 23 scythes and sickles, 19 ox chains, a 
 fanning mill. 4 wagons and carts, 7 f^pades, &c ; they have a 
 blacksmith's forge, and two and a half setts of carpenter's tools. 
 
 John IIiley, Chief. 
 
 2. The Chippewas at Amherstburg. 
 
 They all profess Christianity, and several of them are exam- 
 ples of true piety. The majority are Wesleyan Methodists, and 
 the others Koman Catholics. They have no place of worship 
 of their own. They can command the means. The Method- 
 ist minister, however, who.s stationed in the town of Amherst- 
 burg, visits tho.se of his persuasion every Sunday, and with the 
 
 13 
 
146 THE LIFE OF 
 
 nid of an Interpreter, preaches, reads, and expound? the Scrip- 
 tures to them. They also have a general Prayer Meeting among 
 themselves, once a fortnight, and they meet occasionally more 
 privately for social prayer; some of them maintain family wor- 
 ship. The Roman Catholics attend chapel at Amherstburg, 
 which is about three miles from their settlement. 
 
 There is at present no school among them, but they have 
 expressed their desire to establish one, and would gladly avail 
 themselves of instruction for their children. When there was 
 one, the attendance of the scholars was very irregular, but their 
 ability in acquiring knowledge was in no way inferior to that 
 of the white children. 
 
 3. Chippewas of the St. Clatr. 
 
 These Indians are among the first whom Sir John Colborne 
 endeavored to settle and civilize. Previously to 1830, they 
 were wandering heathen like their brethren elsewhere, scat- 
 tered over the western part of the Upper Province; they were 
 drunken and dissipated in their habhs, and without either reli- 
 gious or moral restraint. In 1830 and 31, a number of them 
 were collected on a reserve in the Township of Sarnia, near 
 the head of the River St. Clair, and containing 10,280 acres. 
 A number of houses were built for them, and an officer was 
 appointed for their superintendence. Their conversion to Chris- 
 tianity and their progress in religious knowledge, and in the 
 acquisition of sober, orderly, and industrious habits, have been, 
 under the care of missionaries of the Wesleyan Methodist So- 
 ciety, both rapid and uniform. From the formation of the mis- 
 sion 221 adults and 239 children have been baptized and 
 admitted into the INIethodist community. The total number up 
 to the year 1839-40 does not appear to have exceeded 3.50. 
 Since then their number has increased greatly by immigration, 
 chiefly from the Saginaw Bay, in the State of Michigan, and 
 by the settlement of wandering Indians; and in 1842, as many 
 as 741 received presents. 
 
 The Indians of tlie River aux Sables have about sixty acres 
 under improvement, and one log house. Those at Kettle Point 
 have twenty acres of improved land and twc log houses. The 
 
KAH-GE-GA-GAH-BOWH. 147 
 
 land on the Upper Reserve was regularly surveyed and laid 
 out into farms. The chief, with the approval of the Superinten- 
 dent, placed most of the present occupants on these lands, but 
 It is not indispensable that he should be consulted, as the mem- 
 bers of the tribe may choose any unoccupied spot; when once 
 in possession they are secure from intrusion, but repeated ill 
 conduct or drunkenness would subject them to be expelled from 
 the reserve of the chief. 
 
 Wa-wa-nosh, ") r^T . . 
 
 Salt, \ ^'"'^*- 
 
 4, Chippewas at Walpole Island. 
 
 These Indians are also known under the name of Chippewas 
 of Chenaille Ecarte. The Chippewas who have long hunted 
 over the wastelands about the Chenaille Ecarte and Bear Creek, 
 are a branch of the same nation which is settled in Sarnia, and 
 share in the same annuity. 
 
 The Pottawatamies are recent immigrants from the United 
 States. 
 
 The settlement at Walpole Island was commenced at the 
 close of the American war, when Col. M'Kie, called by the 
 Indians " White Elk," collected and placed upon the island 
 which lies at the junction of the River and Lake St. Clair, the 
 scattered remains of some tribes of Chippewas who had been 
 engaged on the British side. Being left for many years with- 
 out any interference or assistance on the part of tlie Govern- 
 nent, they became a prey to the profligate whites settled on the 
 frontier, who, by various frauds and in moments of intoxica- 
 tion, obtained leases and took possession of the most fertile and 
 valuable part of the island. 
 
 5. Chippewas of the River Credit. 
 
 These Indians are the remnant of a tribe which formerly 
 possessed a considerable portion of the Home and Gore Dis- 
 tricts, of which in 1818, they surrendered the greater part, for 
 an annuity of £532.10, reserving only certain small tracts at 
 Ihe River Credit, and at Sixteen and Txyelye MUe Creeks. 
 
148 THE LIFE OF 
 
 They were the first tiibe converted to Christianity in Upper 
 Canada. 
 
 Previous to the year 1823, they were wandering pagans. In 
 that year, Messrs. Peter and John Jones, the sons of a white sur- 
 veyor and a Mississaga woman, having been converted to Chris- 
 tianity, and admitted members of the VVesleyan Methodist 
 Church, became anxious to redeem their countrymen from 
 their degraded state of heathenism and destitution. They, 
 accordingly, collected a considerable number together, and by 
 rote and frequent repetitions, taught the first principles of 
 Christianity to the adults, who were too far advanced in years 
 to learn to read and write. In this manner the Lord's Prayer, 
 ihe Creed, and the Commandments, were committed to me- 
 mory. As soon as the tribes were converted, they perceived 
 the evils attendant on their former state of ignorance and va- 
 grancy. They began to work, which they never had done before; 
 they recognized the advantage of cultivating the soil ; they totally 
 gave up drinking, to v^-liich they had been greatly addicted, and 
 became sober, industrious, and consistent Christians. 
 
 J. Sawyer, ? ^, • /• 
 _, T ' > Chiefs. 
 
 P. Jones, 5 
 
 J. Jones, War Chief 
 
 6. The Chippewas of Alnwick. 
 
 These Indians were converted to Christianity in the years 
 1826-7. They were then pagans, wandering in the neighbor- 
 hood of Bellville, Kingston, and Gananoque, and were known 
 under the name of the Mississagas of the Bay of Quinte ; in 
 those 5^ears, between 200 and 300 were received into the Wes- 
 leyan Methodist Church, and settled on Grape Island, in the 
 Bay of Quinte, six miles from Bellville, where they commenced 
 planting, and where schools were established by the missionary 
 for their instruction. On this island they resided eleven years, 
 subsisting by agriculture and hunting. Their houses were 
 erected partly by their own labor, and partly at the expense 
 of the Methodist Missionary Society. The number, at length, 
 amounted to twenty-three ; besides which, they had a commo- 
 dious building for religious service and school, another room 
 
KAH-GE>GA-GAH-BOWH. 110 
 
 for an infant school, a hospital, smithery, a shoemaker's shop, 
 wid a building for joiners' and cabinet work. 
 
 Sunday, 
 
 Simpson, 
 
 Chiefs. 
 
 G. CoMEGO, Ch. & 31. Inter. 
 
 7. Chippewab at Rice Lake. 
 
 These Indians belong to the same tribe, the Mississagas, or 
 Chippewas of Rice Lake, who, in 1818, surrendered the greater 
 part of the tract now forming the Newcastle District, for an 
 annuity of £740. They have all been reclaimed from their 
 primitive wandering life, and settled in their present locations 
 within the last ten or twelve years. 
 
 The Rice Lake settlement is on the northern side of the lake, 
 and at about twelve miles from Peterborough. The number of 
 Indians is 114. They possess about 1550 acres of land, which 
 are subdivided into 50 acre lots; of this, 1120 acres were granted 
 in April, 1834, to trustees, ''in trust, to hold the same for the 
 benefit of the Indian tribes in the Province, and with a view to 
 their conversion and civilization;" and the remaining 430 have 
 been since purchased with their own funds. They have rather 
 more land cleared than the Indians of Alnwick, about 400 
 acres ; but the cultivation is not so good. The village contains 
 thirty houses, three barns, a school-house, and a chapel with a 
 bell. The head chief of the tribe resides here. For some time 
 these Indians were under the charge of an officer appointed by 
 the Indian Department, who assisted in their settlement; but at 
 present they have no special Superintendent. 
 
 POUDASH, J 
 
 Copway, > Chiefs. 
 Crow, ) 
 
 Chippewas at Mud Lake. 
 
 Tlie Mud Lake Indians are settled on a point of land on the 
 Mud or Chemong Lake, sixteen miles north-west of Peterbo- 
 rough. They are ninety-four in number, and possess twenty 
 dwelling houses, whh three stables. They occupy a grant of 
 
 13* 
 
150 THE LIFE OF 
 
 1600 acres in the township of Smith, made to the New Eng- 
 land Company for their benefit, in April, 1837, of which about 
 200 acres are in cultivation. These Indians were for some 
 time under the management of the late Mr. Scott, ageiit for the 
 the Nevy England Company, and belong to the Wesleyan Me- 
 thodist Church. A chapel is in the course of erection at the 
 village, where there is already a mission house and a school. 
 
 NOGEE, ^ 
 
 Iron, ^ Chiefs. 
 
 McKuE, ) 
 
 9. Chippewas at Balsam Lake. 
 
 The Balsam Lake Indians, ninety in number, are at present 
 fiettled,within the Township of Bexley, on a point of land jut- 
 ting out into Lake Balsam, w^hich is the most northerly of the 
 chain of lakes, running northwest across the back Townships 
 of the district of New Castle. The reserve which was granted 
 to them by the Crown, is 1206 acres in extent. Of this they 
 have about 200 acres in cultivation. Their village contains 
 twelve houses, a barn, and a commodious school-house, in 
 which divine service is performed by a resident Methodist mis- 
 sionary. But w^ithin the present year, (1843.) these Indians 
 having become dissatified with the climate and the quality of 
 the land at the Balsam Lake, have purchased six hundred acres 
 on the banks of Lake Scugog, to be paid out of their share of 
 heir annuity, and are making preparations for removing from 
 their former settlement. Their improvements will be sold for 
 their benefit. Their reason for removing evinces their desire 
 to advance in the pursuit of agriculture. 
 
 Crane, Chief. 
 
 10. Chippewas of Rama, 
 
 These Indians formerly occupied the lands about Lake Sim- 
 coe, Holland River, and the unsettled country in the rear of the 
 Home District. General Darling reported of them in 1828, that 
 they had expressed a strong desire to be admitted to Christian- 
 ity, and to adopt the habits of civilized life ; and that in these 
 respects they might be classed with the Mississagas of the Bay 
 
KAH-GR-GA-GAH-BOWH. 151 
 
 of Qninte and Rice Lake, but were then in a more savage state. 
 In 1830, Lieutenant-Governor Sir J. Colborne, collected them 
 on a tract of land on the northwest shore of Lake Simcoe, of 
 9800 acres in extent, where the}'^ cleared a road between that 
 lake and Lake Huron. They consisted of three tribes of Chip- 
 pewas, under chiefs Yellowhead, Aisance, and Snake, and a 
 band of Pottawatamies from Drummond Island; their number 
 was about 500, under the care of JMr. Anderson, now the Super- 
 intendent at Manitoulin, who was appointed to take charge of 
 their settlement and civilization; they made a rapid progress. 
 TTie tribe under the chief Yehowhead, now settled at Rama, 
 were located at the Narrows on Lake Simcoe; Aisance's tribe, 
 at present residing at Beausoleil, Matchadash Bay, was settled 
 at Coldwater at the other extremity of the reserve, the distance 
 between them being fourteen miles. 
 
 Yellowhead, ^ 
 
 Na-nah-ge-skung, > Chiefs. 
 Big Shillinge, ) 
 
 11. Chippewas of Beausoliel Island, Matchadash Bay, Lakk 
 Huron. 
 
 This band, under the chief ^-Aisance," is the same which 
 was settled by Sir John Colborne, at Coldwater. Their present 
 village, which is not very distant from the former settlement, 
 was only commenced last year. It contains fourteen houses, 
 and a bam; the number of the band is 232. They have about 
 100 acres under cultivation. 
 
 The majority of these Indians are Roman Catholics. They 
 have not as yet any place of worship, or school. In the former 
 settlement they were occasionally visited, by the Roman Catho- 
 lic priest, resident at Penetanguishene. 
 
 Aisance, 
 
 James Ka-dah-ge-quon, 
 
 Chiefs. 
 
 12. Chippewas of Snake Island, Lake Simcoe. 
 
 This body of Indians was one of ihe three bands established 
 at Cold water and the Narrows, and separated from them on the 
 abandonment of those settlements. Fhey now occupy one of 
 
152 THE LIFE OF 
 
 the three Islands on Lake Simcoe, wliicli was set apart for this 
 tribe many years ago. They are 109 in number, and occupj 
 twelve dwelling houses. They have also tvi^o barns and a schooi 
 house, in which their children are instructed by a respectable 
 teacher, and Divine Service is performed by a resident Mission- 
 ary of the Methodist persuasion, to which these Indians belong. 
 They have about 150 acres in cultivation, and are improving in 
 habits of industry and agricultural skill. Their missionary, 
 who has been acquainted with them since July, 1839, states that 
 the majority of them are strictly moral in their character, that 
 most of the adults are decidedly pious, and that many of them 
 for consistency of character, would not suffer by a comparison 
 with white Christians of any denomination. 
 
 J. Snake, Chief. 
 
 13. Chippewas of Saugeen, (Lake Huron.) 
 It was from these Indians, and their brethren, since settled 
 at Owen's sound, that Sir Francis Head, in 1836, obtained a 
 surrender of the va^t tract of land lying north of the London 
 and Gore Districts, and between the Home District and Lake 
 Huron, containing 1,600,000 acres. He reserved, at the same 
 time, for the Indians, the extensive peninsula, lying between 
 Lake Huron and Georgian Bay, north of Owen's Sound, and 
 supposed to contain about 450.000 acres. 
 
 J. 
 
 A] 
 
 A] 
 
 acres. 
 
 . Metegoub, J 
 
 Alexander, > Chiefi 
 
 h-yah-bance, ) 
 
 14 Chippewas of Big Bay, in Owen's Sound, Lake Huron. 
 
 These Indians were formerly either wanderers in the Sau- 
 geen tract, surrendered to Sir F. Head, or lived in scattered 
 wigwams, on the shores of Big Bay. According to the agree- 
 ment then made with them, it was propose<l that they should 
 either repair to Manitoulin or to that part of their former terri- 
 tory %vhich lies north of Owen's sound; upon which it was 
 promised '• that houses should be built for them, and proper 
 assistance given, to enable them to become civilized, and to 
 cultivate land." 
 
 John Jones, ) ry, ■ f 
 Peter, 5 "^ ' 
 
KAH-GE-GA-GAII-BOWH. 153 
 
 15. Chippewas and others, in the Township of Bedford. 
 
 Within a few years past, some stragglers from the Rice Lake 
 tribe have settled in the township of Bedford, about twenty-five 
 miles north of the town of Kingston ; and recently, they have 
 been joined by a band of eighty-one Indians from Lower Canada; 
 belonging to the post of the Lake of Two Mountains. As the 
 settlement is of recent formation, and the claim of these Indians 
 upon the attention of the Department of Upper Canada has 
 only been brought forward last year, they have not yet been 
 visited by any officer of the Department, and no account can 
 be given of the settlement. By Instructions issued in 1843, they 
 were transferred from the Roll of Lower Canada to that of the 
 Upper Province, and, accordingly, received their presents for 
 the first time in that Province. 
 
 My beloved Reader — I am now about closing my 
 narrative, and in doing this there are but a few things 
 to say. Throughout the work, I have confined my re- 
 marks chiefly to my own nation. But it must not be 
 supposed, on this account, that I am forgetful of my 
 brethren of the other Indian nations. The prayers and 
 benevolent efforts of all Christendom should be directed 
 towards all men every where. The gospel should be 
 preached to every creature ; and the field is the wide 
 
 WORLD. 
 
 The Menomenees in Wisconsin, the Winebagoes 
 and Potawatamies in Iowa, the warlike nations of the 
 Sacs and Toxes, the Osages, Pawnees, Mandans, i\an- 
 sas, Creeks, Omahas, Otoes, Delawares, lowas, and a 
 number of others elsewhere, must perish as did their 
 brethren in the Eastern States, unless the white mm\ 
 send them the Gospel, and the blessings of education. 
 There is field enough for all denotninations to labor in, 
 without interfering with each other. It is too lale in 
 
154 THE LIFE OP 
 
 the day to assert that the Indians cannot be raised up 
 out of their degraded state, and educated for God and 
 heaven. None need be discouraged since the Ojebwas 
 in "Western Canada have been converted. No lan- 
 guage is adequate to portray the misery, wretchedness, 
 and degradation in which we were, when the word of 
 God was first brought and preached to us. 
 
 It is not necessary to detail each and every wrong, 
 that my poor people hare suffered at the hanrls of the 
 white man. Enough has already been said in various 
 parts of the work, to prove that they have been most 
 grossly abused, peeled, and wronged. Nor shall I 
 notice the personal wrongs that I myself have received ; 
 and from those, too, of w^hom I had good reason to hope 
 better things. I once thought, that there w^ere some 
 things that I could never forgive ; but the religion of 
 Jesus, and the law of love, have taught me differently. 
 I do forgive them ; and may God forgive them and me 
 too, 
 
 I have sometimes heard it said, that our forefathers 
 were cruel to the forefathers of the whites. But w^as 
 not this^ done through ignorance, or in self defense ? 
 Had your fathers adopted the plan of the great philan- 
 thropist, William Penn, neither fields, nor clubs, nor 
 waters, would have been crimsoned with each other's 
 blood. The white men have been like the greedy 
 lion, pouncing upon and devouring its prey. Thej 
 have driven us from our nation, our homes, and posses- 
 sions ; compelled us to seek a refuge in Missouri, 
 among strangers, and wild beasts ; and will, perhaps, 
 «oon compel us to scale the Rocky Mountains ; and, 
 
KAH-GE-GA-GAH-BOWH, 155 
 
 for augbt I can tell, we may yet be driven to the 
 Pacific Ocean, there to find our graves. My only trust 
 is, that there is a just God. Was it to perpetrate such 
 acts that you have been exalted above all other nations ? 
 Providence intended you for a blessing and not a curse 
 to us. You have sent your missionaries to Burmah, 
 China, the Sandwich Islands, and to almost every part 
 of the world ; and shall the Indians perish at your own 
 door 9 
 
 Is it not well known that the Indians have a generous 
 and magnanimous heart? I feel proud to mention in 
 this connection, the names of a Pocahontas, Massasoit, 
 Skenandoah, Logan, Kusic, Pushmataha, Philip, Te- 
 cumseh, Osceola, Petalesharro, and thousands of others. 
 Such names are an honor to the world! Let a late 
 Governor of Massachusetts* speak for our fathers, when 
 they first beheld the trembling white man : — 
 
 "Brothers! when our fathers came over the great 
 waters, they were a small band. The red man stood 
 upon the rock by the seaside, and saw our fathers. He 
 might have pushed them into the water and drowned 
 them. But he stretched out his arms to our fathers and 
 said, * Welcome, white men !' Our fathers were 
 hungry, and the red man gave them corn and venison. 
 Our fathers were cold, and the red man wrapped them 
 up in his blanket. We are now numerous and power- 
 ful, but we remember the kindness of the red man to 
 our fathers." 
 
 And what have we received since, in return ? Is it 
 
 * Edward Everett, Esq. 
 
156 THE LIFE OF 
 
 for the deeds of a Pocahontas, a Massasoit, and a host 
 of others, that we have been plundered and oppressed, 
 and expelled from the hallowed graves of our ances- 
 tors ? If help cannot be obtained from England and 
 America, where else can we look ? Will you then, 
 lend us a helping hand ; and make some amends for 
 past injuries? 
 
 It is often said, that the Indians are revengeful^ cruel 
 and ungovernable But go to them with nothing but 
 the Bible in your hands, and Love in your hearts, and 
 you may live with them in perfect safety, share theij 
 morsel with them, and, like the celebrated Bartram, 
 return to your homes unharmed. They very soon 
 learn to venerate the Bible ; as a proof of this, I will 
 give an instance, that came under my own eye : — 
 While at the Rabbit River Mission, a chief from the 
 west, visited me. After reading to him several chap- 
 ters from the Bible, he said, with much surprise, " Is 
 this the book, that I hear so much about in my country ?" 
 I replied, yes ; and these are the words oi Ke-sha-morir 
 e-doo (the Great Spirit.) «' Will you not," said he, 
 " o-ive me one } I wish to show it to my people." I 
 told him, not without you first promise that you will 
 take care of it. He promised me that he would. I 
 handed it to him ; he took it, and turned it over and 
 over, and then exclaimed, ^^ Wonderful, wonderful} 
 this is the hook of the Great Spirit .'" He then wrapped 
 it up in a silk handkerchief, and the handkerchief in 
 three or four folds of cloth. 1 heard, afterwards, from 
 the trader, that the book was still kept sacred. O, if 
 my poor brother could but read and understand that 
 
KAH-GE-GAGAH-BOWH. 157 
 
 blessed volume, how soon would his dumb idols be 
 ** cast down to the moles and to the bats !" Will no 
 one go and tell him and his nation, of the boundless, 
 beseeching, bleeding, dying love of a Saviour; and 
 jrge upon them the importance of such a preparation of 
 heart, as will enable them " to give up their account 
 with joy ?" The Great Spirit is no respecter of persons ; 
 He has made of one blood all the nations of the earth ; 
 He loves all his children alike ; and his highest attri- 
 butes are love^ mercy and justice. If this be so, — and 
 who dare doubt it ? — will He not stretch out his hand 
 and help them, and avenge their wrongs ? " If offences 
 must come," let it be recollected, that zi?oe is denounced 
 against them " from luhom they come." 
 
 I again propose that the territories of the Indians, in 
 the British dom-inions, be annexed to that Government, 
 and those in the American dominions to the Federal 
 Union. And, finally, in the language of that excellen't, 
 magnanimous, and benevolent friend of the poor 
 children of the forest, Col. Thomas McKenney, I would 
 say, 
 
 " I have already referred, in the commencement of 
 this proposal to annex the Indian territory to our Union, 
 to those good men, who, in the character of missiona- 
 ries, have kept side by side with the Indians in so many 
 of their afflictions and migrations. I will again refer to 
 them, and implore them by all the lost labor of the 
 past, and by the hopes of the future; by the critical con- 
 dition of the pacific relations that exist between the 
 Indians and us ; and by the sacredness of the cause in 
 which they are engaged, to look well and earnestly into 
 14 
 
158 THE LIFE OF 
 
 this subject, and learn from the past what must attend 
 upon their labors in the future, if the change I propose, 
 or some oiher change equivalent to it, be not brought 
 about. And, seeing, as they must see, that the plan I 
 propose, or some other, is indispensable to the success 
 they seek to command, I implore them to take up the sub- 
 ject in all its bearings, and by the instrumentalities 
 which they have at command, manufacture, collect, and 
 embody public opinion, in regard to what may be de- 
 termined to be done ; and by memorial, and personal 
 agencies, bring this opinion to bear upon Congress, 
 with whom alone the power is vested, to redeem, dis- 
 enthrall, and save, and bless, the remnants of this abo- 
 riginal race. And I make the same appeal to all the 
 good, of all religious persuasions, both in the Church and 
 out of it, and politicians of all parties, to second this 
 attempt, feeble as I know it to be, to save the Indians, 
 and consolidate, and perpetuate peace between them 
 and us, and, by so doing, ward off the terrible retribu- 
 tion which must soonei or later, unless it be averted, 
 fall upon this nation.'' 
 
HYMN. L. M. 
 
 NUHGUHMOWIN. l. m. 
 
 'Ho! every one that thirsts, draw nigh:" Kuh ke nuh kah ^hkah bah gwa yaig, 
 ('Tis God invites the fallen race ;) Me no Mun e doo pe e zhog ; 
 
 ■ Mercy and free salvation buy ; Wa ne puzh o dah pe null mook, 
 
 Buy wine, and milk, and gospel grace. 'Newli o zhuh wain je ga win un. 
 
 " Come to the living waters, come ! 
 Sinners, obey your Maker's call : 
 Return, ye w^eary ^vanderer's, hyme ! 
 , And find my grace is free for all. 
 
 " See from the Rock a fountain rise ! 
 
 For you in healing streams it rolls ; 
 Money ye need not bring, nor price, 
 
 Ye laboring, burden'd, sin-sick souls. 
 
 Pe me ne quaig pa me je wung ! 
 
 Pe e zhah yook, ain do me naig; 
 Wa ne puzh, pe iiah ze kuh wik, 
 
 Wa ne puzh, zhuh wa ne me naig. 
 
 Nuh : uh sin eeng oon je je wun, 
 Nwah je niwah bah wuh ne go yaig; 
 
 Wa ne puzh, pe nah ze kuh mook, 
 Kuh ke null gwa duh gain duh maig. 
 
 <« Why seek ye that which is not bread, Tah neesh nah un do na nh maig 
 Nor can your hungry souls sustain? Ning ood a nah huh duh se noog ? 
 
 On ashes, husks, and air ye feed ; Ping we kuh ya mee zhuh sliko shun, 
 
 Ye spend your little all in vain. Pa kuh da e go ya goon 'go. 
 
 " Hearken to me with earnest care, 
 And freely eat substantial food ; 
 
 The sweetness of my mercy share. 
 And taste that I alone am good. 
 
 " Your willing ear and heart incline. 
 My words believingly receive ; 
 
 t-iuickeii'd your souls by faith divine, 
 An everlasting life shall live." 
 
 Pe zin duh we shig wa wa ne, 
 Mee je yook ewh ne mee je mim ; 
 
 Ke kdiii duh mook ma nwain dah gwuk, 
 Neen a tuh o ne she she yon. 
 
 Ta bwa tuh we shig muh yah num, 
 Noong ot)m wee da be me nuh goog, 
 
 Ish pe miiig ke je ehah go wog, 
 Ka oon je tuh gwe she no wod. 
 
 HYMN. L. M. 
 
 Sinners, obey the gospel word ; 
 tJaste to the Supper of my liOrd ; 
 Be wise to know your gracious day; 
 A 11 things are ready, come away I 
 
 Ready the Father is to own 
 And kiss his late-returning son : 
 Ready your loving Saviour stands 
 
 NUHGUHMOWIN. l. m. 
 
 !^a je e zhe wa be ze yaig. 
 Noon duh mook, me nwah je mo win; 
 Ne bwah kog che ge kain duh maig, 
 Uh nooj ka goo kee gee zhe sing. 
 
 Kee zhee tah, we oo jee me naig 
 
 Ish pe ming a yod Koo se wah ; 
 
 Kee zhee tah nwah je mo e naig, 
 
 ivcauy >nui luvuig oiiviuui siiiiiuo, jvee zuec tan nwan je mo e na 
 
 And spreads for you his bleeding hands. Ke zhee be ne ka tah go wah 
 
 Ready the Spirit of his Love, 
 Just now the stony to remove ; 
 To apply and witness with the blood. 
 And wasli and seal the sons of God. 
 
 Ke zhee tah wun O je chah gwnm, 
 Wee e ko nung muh yah nah duk ; 
 We ge kain duh moo ne naig ewh 
 Zhuh wa ne me naig Koo se wah. 
 
 Ready for you the angels wait. An gel nug kah gee zhee tah wug, 
 
 To triumph in your blest estate : Pah bee e na gwah ish pe ming ;" 
 
 Tunuig their harps, they long to praise Me nwa Ava che ga wug a peech 
 
 The wonders of redeeming grace. Ke che moo je gain duh" mo wod. 
 
 The Father. Son, and Holy Ghost, 
 Is ready, wilh their shining host : 
 All heaven is ready to resound, 
 " The dead's alive"! the lost is found !' 
 
 Wa yoo se mind, Wa gwe se mind, 
 Kuh ya Bah ne zid O je cliog, 
 Kuh ke nuh moo je gain duh moog. 
 Me kah goo yaig we ne she naig. 
 
HYMN. 6-7's. 
 
 NUHGUHMOWIN. 6-7'g, 
 
 Weary souls that wander wide 
 From the ceutral point of bliss, 
 
 Turn to Jesus crucified, 
 
 Fly to those dear wounds of his : 
 
 Sink into the purple flood: 
 
 Rise into the life of God. 
 
 Find in Christ the way of peace, 
 Peace, unspeakable, unknown : 
 
 By his pain he gives us ease. 
 Life by his expiring groan : 
 
 Rise, exalted by his fall ; 
 
 Find in Christ your all in all. 
 
 O believe the record true, 
 
 Gud to you his Son hath given ! 
 
 Ye may now be happy too : 
 
 Find on earth the lit'e of heaven 
 
 Live the life of heaven above, 
 
 All the life of glorious love. 
 
 This -the universal bliss. 
 
 Bliss for every soul design'd ; 
 
 God's original promise this, 
 
 God's great gift to all mankind; 
 
 Blest in Christ this moment be 1 
 
 Blest to all eternity ! 
 
 Ka che uh ya ko ze yaig. 
 
 Ewh puh bah wuh ne she naig, 
 Jc sus pe nah ze kuh wik, 
 
 Kee nuh wah kee oon je na ; 
 O me queem ing uh yah mook, 
 Me no pe mah de ze win. 
 
 Me kuh mook, ewh ma nwuh mook, 
 Je sus kah be o zhe tood ; 
 
 Kee ge ge wee suh gain dung, 
 Ke doon je pe mail de ze min : 
 
 Ah pe je go kuh ke nuh 
 
 Me kuh mook wah uh yah maig. 
 
 Ta bwa ya ne mik e suh 
 
 O gwe sun kee mee ue naig ! 
 
 Ke che me no uh yah yook, 
 Ewh pe zhuh wa ne me naig : 
 
 Ish pe niing a yah muh guk, 
 
 Ke zhuh wa ne me go wah. 
 
 Kuh ke nuh ain duh che wind 
 Ah no we zhuh wain je ga ; 
 
 Kah e ke do go buh nan, 
 Pe e zhe, zhuh wain je ga ; 
 
 Noong oom zhuh wain dah go zig 
 
 Kuh ya dusli e go moo zhug ! 
 
 HYMN. 4-6's 8t 2-8's. NUHGUHMOWIN. 4-6'3. 
 
 Stung by the scorpion sin, 
 
 My poor expiring soul 
 The balmy sound drinks in, 
 
 And is at once made whole: 
 See there my Lord upon the tree I 
 I hear, I feel, he died for me. 
 
 O unexampled love ! 
 
 O all-redeeming grace I 
 How swiftly didst thou move 
 
 To save a fallen race ! 
 What shall I do to make it known 
 What thou for all mankind hast done I 
 
 O for a trnmpct-vnice, 
 
 On all the world to call I 
 To bid their hearts rejoice 
 
 In him who died for all ! 
 For all my JiOrd was crucified; 
 For all, for all my Saviour died ! 
 
 Muh je uh ye ee wish, 
 Ka gall na se go yon, 
 Ning ee e zhe me kon 
 Nwah je mo e go yon; 
 Wah bull mik owh Ta ba ning a 
 Uh goo jing e mah me te goong : 
 
 Oh Ma nwa ning a yun ! 
 
 Oh Wah doo kah ga yun! 
 Ke gee wa wee be tah 
 Noo je mo e wa yun ! 
 Tah neen ka e zhe che go yon, 
 Min ze che ke ka ne me quajj ? 
 
 Oh pa gish kuh ke nuh 
 
 Uh keeng ka da bwa waig 1 
 Noong Odin uh yoo yom bon 
 Che ween dull mah ga yon} 
 Owh Ta ba nm^ a kuh ke nuh, 
 Kuh ke nuh go kee oon je na i 
 
 C 15^ 80 
 
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