By Amorin Mello

A curious series of correspondences from Morgan

… continued from Copper Harbor Redux.

 


 

1845 daily union header

The Daily Union (Washington D.C.)  
“Liberty, The Union, And The Constitution.”

August 29, 1845.

EDITOR’S CORRESPONDENCE.

[From our regular correspondent.]

ST. LOUIS, Mo.  Aug. 19, 1845.

One of the most interesting sections of the North American continent is the basin of the Upper Mississippi, being, as it is, greatly diversified by soil, climate, natural productions, &c.  It embraces mineral lands of great extent and value, with immense tracts of good timber, and large and fertile bodies of farming land.  This basin is separated by elevated land o the northeast, which divides the headwaters of rivers emptying into the Mississippi from those that flow into the lakes Superior and Michigan, Green Bay, &c.  To the north and northwest, it is separated near the head of the Mississippi, by high ground, from the watercourses which flow towards Hudson’s bay.  To the west, this extensive basin is divided from the waters of the Missouri by immense tracts of elevated plateau, or prairie land, called by the early French voyageurs “Coteau des Prairies,” signifying “prairie coast,” from the resemblance the high prairies, seen at a great distance, bear to the coast of some vast sea or lake.  To the south, the basin of the Upper Mississippi terminates at the junction of the Mississippi with the Des Moines river.

The portion of the valley of the Mississippi thus described, if reduced to a square form, would measure about 1,000 miles each way, with St. Anthony’s falls near the centre.

Detail of Saint Anthony's Falls and Lake Superior from Amerique Septentrionalis Carte d'un tres grand Pays entre le Nouveau Mexique et la Mer Glaciace Dediee a Guilliaume IIIe. Roy de La Grand Bretagne Par le R. P. Louis de Hennepin Mission: Recol: et Not: Apost: Chez c. Specht a Utreght 1698. ~ Commons.Wikimedia.org

1698 detail of Saint Anthony’s Falls and Lake Superior from Amerique Septentrionalis Carte d’un tres grand Pays entre le Nouveau Mexique et la Mer Glaciace Dediee a Guilliaume IIIe. Roy de La Grand Bretagne Par le R. P. Louis de Hennepin Mission: Recol: et Not: Apost: Chez c. Specht a Utreght 1698.
~ Commons.Wikimedia.org

For a long time, this portion of the country remained unexplored, except by scattered parties of Canadian fur-traders, &c.  Its physical and topographical geography, with some notions of its geology, have, as it were, but recently attracted attention.

Douglas Volk painting of Father Louis Hennepin at Saint Anthony Falls. ~ Commons.Wikimedia.org

Douglas Volk painting of Father Hennepin at Saint Anthony Falls.
~ Commons.Wikimedia.org

Father Antoine "Louis" Hennepin ~ Wikipedia.org

Father Antoine “Louis” Hennepin
~ Wikipedia.org

Father Hennepin was no doubt the first white man who visited St. Anthony’s falls.  In reaching them, however, he passed the mouth of St. Peter’s river, a short distance below, without noticing it, or being aware of its existence.  This was caused by the situation of an island found in the Mississippi, directly in front of the mouth of St. Peter’s, which, in a measure, conceals it from view.

After passing the falls, Father Hennepin continued to ascend the Mississippi to the St. Francis river, but went no higher.

Portrait of Jonathan Carver from his book, Travels through the interior parts of North America in the years 1766, 1767 and 1768. ~ Commons.Wikimedia.org

Portrait of Jonathan Carver from his book, Travels through the interior parts of North America in the years 1766, 1767 and 1768.
~ Wisconsin Historical Society

In the year 1766, three years after the fall of Canada, Captain Johnathan Carver, who had taken an active part as an officer in the English service, and was at the surrender of Fort William Henry, where (he says) 1,500 English troops were massacred by the Indians, (he himself narrowly escaping with his life,) prepared for a tour among the Indian tribes inhabiting the shores of the upper lakes and the upper valley of the Mississippi.  He left Boston in June of the year stated, and, proceeding by way of Albany and Niagara, reached Mackinac, where he fitted out for the prosecution of his journey to the banks of the Mississippi.

From Mackinac, he went to Green Bay; ascended the Fox river to the country of the Winnebago Indians; from thence, crossing some portages, and passing through Lake Winnebago, he descended the Wisconsin river to the Mississippi river; crossing which, he came to a halt at Prairie du Chien, in the country of the Sioux Indians.  At the early day, this was an important trading-post between French traders and the Indians.  Carver says: “It contains about three hundred families; the houses are well built, after the Indian manner, and well situated, on a very rich soil, from which they raise every necessary of life in great abundance.  This town is the great mart whence all the adjacent tribes – even those who inhabit the most remote branches of the Mississippi – annually assemble about the latter end of May, bringing with them their furs to dispose of to the traders.”  Carver also noticed that the people living there had some good horses.

Detail of Prairie du Chien from the 1769 Map showing Jonathan Carver's travels west of the Great Lakes. ~ Boston Public Library

Detail of Prairie du Chien from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766.
~ Boston Public Library

Prairie du Chien continues to be a place of some note, though, from its present appearance, it is not much larger than it was at the time of Carver’s visit.

Saint Peter’s River is now known as the Minnesota River.

The fur-trade, which at one time centred here, and gave it much consequence, has been removed to St. Peter’s river.  Indeed, this trade, which formerly gave employment to so many agents, traders, trappers, &c., conferring wealth upon those prosecuting it, is rapidly declining on this continent; in producing which, several causes conspire.  The first is, the animals caught for their furs have greatly diminished; and the second is, that competition in the trade has become more extensive and formidable, increasing as the white settlements continue to be pushed out to the West.

"John Jacob Astor portrait by John Wesley Jarvis, circa 1825." ~ Wikipedia.com

John Jacob Astor established the American Fur Company.
~ Wikipedia.com

At Prairie du Chien is still seen the large stone warehouse erected by John Jacob Astor, at a time when he ruled the trade, and realized immense profits by the business.  The United States have a snug garrison at this place, which imparts more or less animation to the scene.  It stands on an extensive and rather low plain, with high hills in the rear, running parallel with the Mississippi.

The house in which Carver lodged, when he visited this place, is still pointed out.  There are some men living at this post, whose grandfather acted as interpreter to Carver.  The Sioux Indians, whom Carver calls in his journal “the Nadowessies,” which is the Chippewa appellation for this tribe of Indians, keep up the tradition of Carver’s visit among them.  The inhabitants, descendants of the first settlers at Prairie du Chien, now living at this place, firmly believe in the truth of the gift of land made to Carver by the Sioux Indians.

From this point Carver visited St. Anthony’s falls, which he describes with great accuracy and fidelity, accompanying his description with a sketch of them.

Detail of Saint Anthony's Falls from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766. ~ Boston Public Library

Detail of Saint Anthony’s Falls from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766.
~ Boston Public Library

From St. Anthony’s falls, he continued to ascend the Mississippi till he reached, late in the season, the mouth of St. Francis river; when, returning from which, he repassed the falls, and entered the mouth of the St. Peter’s, up which he ascended to an extensive Sioux village, where he wintered with them.  The following spring he returned to them Mississippi with the Sioux, accompanying them to an extensive cave not far below the falls; to which point this tribe of Indians conveyed their dead to be buried.  This cave now goes by the name of “Carver’s cave.”  Mr. J. N. Nicollet visited it, and has given a description of it in his valuable “Report on the Upper Basin of the Upper Mississippi.”

The Bois Brulé River was featured in Saint Croix Falls of this series.

From the Mississippi river Carver crossed over to the Chippewa river; up which he ascended to its source, and then crossed a portage to the head of the Bois Brulé, which he called “Goddard’s river.”  Descending this latter stream to Lake Superior, he travelled around the entire northern shore of that lake from west to east, and accurately described the general appearance of the country, including notices of the existence of the copper rock on the Ontonagon, with copper-mineral ores at points along the northeastern shore of the lake, &c.

Detail of "Goddard's River," La Pointe, and Ontonagon from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766. ~ Boston Public Library

Detail of “Goddard River,” La Pointe, and Ontonagon from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766.
~ Boston Public Library

Jean-Baptiste Cadot, Sr. did business with Alexander Henry, the Elder.

He finally reached the Sault St. Marie, where he found a French Indian trader, (Monsieur Cadot,) who had built a stockade fort to protect him in his trade with the Indians.

Detail of Sault Ste Marie from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766. ~ Boston Public Library

Detail of Sault Ste Marie from Carver [Jonathan], Captain. Journal of his travels with maps and drawings, 1766.
~ Boston Public Library

Michel Cadotte (a son of Jean-Baptiste Cadot,Sr.) and his family became famous while living at La Pointe and working for the American Fur Company.

Descendants of this Monsieur Cadot are still living at the Sault and at La Pointe.  We met one of them returning to the latter place, in the St. Croix river, as we were descending it.  They, no doubt, inherit strong claims to land at the falls of the St. Mary’s river, which must ere long prove valuable to them, if properly prosecuted.

From the Sault St. Marie, Carver went to Mackinac, then garrisoned by the English, where he spent the winter.  The following year he reached Boston, having been absent about two years.

From Boston he sailed for England, with a view of publishing his travels, and securing his titles to the present of land the Sioux Indians have made him, and which it is alleged the English government pledged itself to confirm, through the command of the King, in whose presence the conveyance made to Carver by the Sioux Indians was read.  He not only signified his approval of the grant, but promised to fit out an expedition with vessels to sail to New Orleans, with the necessary men, &c., which Captain Carver was to head, and proceed from thence to the site of this grant, to take possession of it, by settling his people on it.  The breaking out of the American revolution suspended this contemplated expedition.

Captain Carver died poor, in London, in the year 1780, leaving two sons and five daughters.  I consider his description of the Indians among whom he travelled, detailing their customs, manners, and religion, the best that has ever been published.

Captain Duncan Graham was born in Scotland and married to Susanne Istagiwin “Ha-za-ho-ta-win” Pennishon.

In this opinion I am sustained by others, and especially by old Mr. Duncan Graham, whom I met on the Upper Mississippi.  He has lived among the Indians ever since the year 1783.  He is now between 70 and 80 years old.  He told me Carver’s book contained the best account of the customs and manners of the Indians he had ever read.

His valuable work is nearly out of print, it being rather difficult to obtain a copy.  It went through three editions in London.  Carver dedicated it to Sir Joseph Banks, president of the Royal Society.  Almost every winter on the Indians and Indian character, since Carver’s time, has made extensive plagiarisms from his book, without the least sort of acknowledgement.  I could name a number of authors who have availed themselves of Carver’s writings, without acknowledgement; but as they are still living, I do not wish to wound the feelings of themselves or friends.

Who were these plagiarizers?

One of the writers alluded to, gravely puts forth, as a speculation of his own, the suggestion that the Winnebagoes, and some other tribes of Indians now residing at the north, had, in former times, resided far to the south, and fled north from the wars and persecutions of the bloodthirsty Spaniards; that the opinion was strengthened from the fact, that the Winnebagoes retained traditions of their northern flight, and of the subsequent excursions of their war parties across the plains towards New Mexico, where, meeting with Spaniards, they had in one instance surprised and defeated a large force of them, who were travelling on horseback.

Now this whole idea originated with Carver; yet Mr. ——— has, without hesitation, adopted it as a thought or discovery as his own!

The next Englishman who visited the northwest, and explored the shores of Lake Superior, was Mr. Henry, who departed from Montreal, and reached Mackinac through Lake Huron, in a batteau laden with some goods.  His travels commenced, I believe, about 1773-‘4, and ended about 1776-‘7.  Mr. Henry’s explorations were conducted almost entirely with the view of opening a profitable trade with the Indians.  He happened in the country while the Indians retained a strong predilection in favor of the French, and strong prejudices against the English.  It being about the period of the Pontiac war, he had some hazardous adventures among the Indians, and came near losing his life.  He continued, however, to prosecute his trade with the Indians, to the north and west of Lake Superior.  Making voyages along the shores of this lake, he became favorably impressed with the mineral appearances of the country.  Finding frequently, through is voyageurs, or by personal inspections, rich specimens of copper ore, or of the metal in its native state, he ultimately succeeded in obtaining a charter from the English government, in conjunction with some men of wealth and respectability in London, for working the mines on Lake Superior.  The company, after making an ineffectual attempt to reach a copper vein, through clay, near the Ontonagon, the work was abandoned, and was not afterwards revived.

Lieutenant James Allen’s expedition on the Brule and Saint Croix Rivers was reproduced earlier on Chequamegon History.

General Cass, with Colonel Allen, &c., were the next persons to pass up the southern coast of Lake Superior, and, in going to the west and northwest of the lake, they travelled through Indian tribes in search of the head of the Mississippi river.  Their travels and discoveries are well known to the public, and proved highly interesting.

Mr. Schoolcraft’s travels, pretty much over the same ground, have also been given to the public; as also the expedition of General Pike on the Upper Mississippi.

More lately, the basin of the Upper Mississippi has received a further and more minute examination under the explorations directed by Major Long, in his two expeditions authorized by government.

Lastly, Mr. J. N. Nicollet, a French savan, travelling for some years through the United States with scientific objects in view, made an extensive examination of the basin of the Upper Mississippi.

He ascended the Missouri river to the Council Bluffs; where, arranging his necessary outfit of men, horses, provisions, &c., (being supplied with good instruments for making necessary observations,) he stretched across a vast tract of country to the extreme head-waters of the St. Peter’s, determining, as he went, the heights of places above the ocean, the latitude and longitude of certain points, with magnetic variations.  He reached the highland dividing the waters of the St. Peter’s from those of the Red river of the North.  He descended the St. Peter’s to its mouth; examined the position and geology of St. Anthony’s falls, and then ascended the same river as high as the Crow-wing river.  The secondary rock observed below the falls, changes for greenstone, sienite, &c., with erratic boulders.  On the east side of the river, a little below Pikwabik, is a large mass of sienitic rock with flesh-colored feldspar, extending a mile in length, half a mile in width, and 80 feet high.  This is called the Little Rock.  Higher up, on the same side, at the foot on the Knife rapids, there are sources that transport a very fine, brilliant, and bluish sand, accompanied by a soft and unctuous matter.  This appears to be the result of the decomposition of a steachist, probably interposed between the sienitic rocks mentioned.  The same thing is observed at the mouths of the Wabezi and Omoshkos rivers.

from Hydrographical Basin of the Upper Mississippi River from Astronomical and Barometrical Observations Surveys and Information by Joseph Nicolas Nicollet, 1843. ~ David Rumsey Map Collection

Detail of Saint Anthony’s Falls and Saint Peter’s River from Hydrographical Basin of the Upper Mississippi River from Astronomical and Barometrical Observations Surveys and Information by Joseph Nicolas Nicollet, 1843.
~ David Rumsey Map Collection

Ascending the Crow-wing river a short distance, Mr. Nicollet turned up Gull river, and proceeded as far as Pine river, taking White Fish lake in his way; and again ascended the east fork of Pine river, and reached Little Bay river, which he descended over rapids, &c., to Leech lake, where he spent some days in making astronomical observations, &c.  From Leech lake, he proceeded, through small streams and lakes, to that in which the Mississippi heads, called Itasca.  Having made all necessary observations at this point, he set out on his return down the Mississippi; and finally, reaching Fort Snelling at St. Peter’s, he spent the winter there.

Detail of Leech Lake and Lake Itasca from Hydrographical Basin of the Upper Mississippi River from Astronomical and Barometrical Observations Surveys and Information by Joseph Nicolas Nicollet, 1843. ~ David Rumsey Map Collection

Detail of Leech Lake and Lake Itasca from Hydrographical Basin of the Upper Mississippi River from Astronomical and Barometrical Observations Surveys and Information by Joseph Nicolas Nicollet, 1843.
~ David Rumsey Map Collection

Lake Itasca, in which the Mississippi heads, Mr. Nicollet found to be about 1,500 feet above the level of the ocean, and lying in lat. about 47° 10′ north, and in lon. 95° west of Greenwich.

This vast basin of the Upper Mississippi forms a most interesting and valuable portion of the North American continent.  From the number of its running streams and fresh-water lakes, and its high latitude, it cannot fail to prove a healthy residence for its future population.

It also contains the most extensive body of pine timber to be found in the entire valley of the Mississippi, and from which the country extending from near St. Anthony’s falls to St. Louis, for a considerable distance on each side of the river, and up many of its tributaries, must draw supplies of lumber for building purposes.

In addition to these advantages, the upper basin is rich in mines of lead and copper; and it is not improbable that silver may also be found.  Its agricultural resources are also very great.  Much of the land is most beautifully situated, and fertile in a high degree.  The climate is milder than that found on the same parallel of latitude east of the Alleghany mountains.  Mr. Nicollet fixes the mean temperature at Itasca lake at 43° to 44°; and at St. Peter’s near St. Anthony’s falls, at 45° to 46°

"Maiden Rock. Mississippi River." by Currier & Ives. Maiden's Rock Bluff. This location is now designated as Maiden Rock Bluff State Natural Area. ~ Springfield Museums

Maiden Rock. Mississippi River. by Currier & Ives. Maiden’s Rock Bluff. This location is now designated as Maiden Rock Bluff State Natural Area.
~ SpringfieldMuseums.org

Every part of this great basin that is arable will produce good wheat, potatoes, rye, oats, Indian corn to some extent, fine grasses, fruits, garden vegetables, &c.  There is no part of the Mississippi river flanked by such bold and picturesque ranges of hills, with flattened, broad summits, as are seen extending from St. Anthony’s falls down to Prairie du Chien, including those highlands bordering Lake Pepin, &c.  Among the cliffs of sandstone jutting out into perpendicular bluffs near the river, (being frequently over 100 feet high,) is seen one called Maiden’s rock.  it is said an Indian chief wished to force his daughter to marry another chief, while her affections were placed on another Indian; and that, rather than yield to her father’s wishes, she cast herself over this tall precipice, and met an instant death.  On hearing of which, her real lover, it is said, also committed suicide.  Self-destruction is very rare among the Indians; and we imagine, when it does occur, it must be produced by the strongest kind of influence over their passions.  Mental alienation, if not entirely unknown among them, must be exceedingly rare.  I have no recollection of ever having heard of a solitary case.

From St. Anthony’s falls to St. Louis is 900 miles.  The only impediment to the regular navigation of the river by steamboats, is experienced during low water at the upper and lower rapids.

"St. Louis Map circa 1845" ~ CampbellHouseMuseum.org

“St. Louis Map circa 1845”
~ CampbellHouseMuseum.org

The first are about 14 miles long, with a descent of only about 25 feet.  The lower rapids are 11 miles long, with a descent of 24 feet.  In each case, the water falls over beds of mountain or carboniferrous limestone, which it has worn into irregular and crooked channels.  By a moderate expenditure of money on the part of the general government, which ought to be made as early as practicable, these rapids could be permanently opened to the passage of boats.  As it is at present, boats, in passing the rapids at low water, and especially the lower rapids, have to employ barges and keel-boats to lighten them over, at very great expense.

From the rapid settlement of the country above, with the increasing trade in lumber and lead, the business on the Upper Mississippi is augmenting at a prodigious rate.  When the river is sufficiently high to afford no obstruction on the lower rapids, not less than some 28 or 30 boats run regularly between Galena and St. Louis – the distance being 500 miles.  Besides these, two or three steam packets run regularly to St. Anthony’s falls, or to St. Peter’s, near the foot of them.  Every year will add greatly to the number of these boats.  Other fine large and well-found packets run from St. Louis to Keokuk, at the foot of the lower rapids, four miles below which the Des Moines river enters the Mississippi river.  It is the opinion of Mr. Nicollet, that this river can be opened, by some slight improvements, for 100 miles above its mouth.  It is said the extensive body of land lying between the Des Moines and the Mississippi, and running for a long distance parallel with the left bank of the latter, contains the most lovely,rich and beautiful land to be found on the continent, if not in the world.  It is already pretty thickly settled.  Splendid crops of wheat and corn have been raised on farms opened upon it, the present year.  Much of the former we found had already arrived at depots on the river, in quantities far too great to find a sufficient number of boats, at the present low water, to carry it to market.

I do not see but the democratic party are regularly gaining strength throughout the great West, as the results of the recent elections, which have already reached you, sufficiently indicate.

Those who wish to obtain more general, as well as minute information, respecting the basin of the Upper Mississippi, I would recommend to consult the able report, accompanied with a fine map of the country, by Mr. J. N. Nicollet, and reprinted by order of the Congress at their last session.

I am, very respectfully,

Your obedient servant,

MORGAN.

 


 

This curious series of correspondences from “Morgan” is continued in the September 1 and September 5 issues of The Daily Union, where he arrived in New York City again after 4,200 miles and two and a half months on this delegation.  As those articles are not pertinent to the greater realm of Chequamegon History, this concludes our reproduction of these curious correspondences.

The End.

By Amorin Mello

This is a reproduction of Reuben Gold Thwaites’ 1895 “The Story of Chequamegon Bay”  to demonstrate how our local history has been institutionalized and portrayed since the end of the 19th century.  Thwaites’ professional legacy as a journalist is embedded in many institutions, including the following:

  • American Library Association
  • American Antiquarian Society
  • University of Wisconsin
  • Wisconsin State Journal
  • Wisconsin Historical Society
  • Mississippi Valley Historical Association

According to Wikipedia:

Thwaites was well-known for not being a mere academic, but rather as a historian who attempted to understand history by experiencing those aspects that he could, and bringing those experiences to life. In 1888 he took canoe trips on the Wisconsin, Fox and Rock rivers. In 1892 he took a bicycle trip across England. In 1903 he took a trip down the Ohio River in a rowboat.

Thwaites’ approach and work has been questioned, to some degree by his contemporaries but more so in modern times. His summaries include phraseology such as “[Europeans] left the most luxurious country in Europe to seek shelter in the foul and unwelcome huts of one of the most wretched races of man.” When editing the Jesuit Relations, he included background information that is generally credible and thorough with respect to events and Europe, but is far less thorough in regard to the disruptions from disease and other sources that the indigenous people themselves were facing. In other words, the criticism is that the original works were insensitive, and Thwaites failed to fully account for the prejudicial and inaccurate reporting in the Relations. However, Thwaites is also recognized as being the pioneer in an approach to using the Relations that is continuing to be enriched by modern scholarship, and so in a sense he started a process by which his very work could be corrected and improved as historians learn more about the periods in question.

The purpose of reproducing this story is to serve as an introduction to Chequamegon Bay history, and as a reference point for modern scholarship and primary research about Chequamegon Bay before 1860.

 


Reuben's A Story about Chequamegon History was originally published in Collections of the State Historical Societ of Wisconsin: Volume 13, 1895, pages 397-425. It was also published in American Antiquary , 1895, pages .

The Story about Chequamegon Bay was originally published in Collections of the State Historical Society of Wisconsin: Volume XIII, by Reuben Gold Thwaites, 1895, pages 397-425.

The Story Of Chequamegon Bay.

by the Editor.

Reuben Gold Thwaites ~ Wisconsin Historical Society

Reuben Gold Thwaites
~ Wisconsin Historical Society

WE commonly think of Wisconsin as a young State. In a certain sense she is. There are men now living, two or three of whom I meet almost daily, who were blazing paths through the Wisconsin wilderness, only sixty years ago: men who cleared the forests and broke the prairies; who founded frontier communities which have developed into cities; who upon this far away border sowed the seeds of industries which to-day support tens of thousands of their fellows; who threw up their hats when the Territory was erected; and who sat in the convention which gave to the new State a constitution. The Wisconsin of to-day, the Wisconsin which we know, is indeed young; for the lively octogenarians who were in at the birth will not admit that they are now old. But there was an earlier, a less prosaic, a far more romantic Wisconsin,—the French Wisconsin; and it had flourished in its own fashion for full two centuries before the coming of the Anglo-Saxon, who, brusquely crowding the Creole to the wall, made of his old home an American Commonwealth.

In 1634, when the child born upon the Mayflower was but in her fourteenth year, Jean Nicolet, sent out by the enterprising Champlain as far as Wisconsin,— a thousand miles of canoe journey west from Quebec,— made trading contracts, such as they were, with a half-score of squalid tribes huddled in widely-separated villages throughout the broad wilderness lying between Lakes Superior and Michigan. It was a daring, laborious expedition, as notable in its day as Livingstone’s earliest exploits in Darkest Africa ; and although its results were slow of development,—for in the seventeenth century man was still cautiously deliberate,— this initial visit of the forest ambassador of New France to the country of the Upper Lakes broke the path for a train of events which were of mighty significance in American history.1

"Jean Nicolet, landing at the Bay of Green Bay in 1634. Painted by Franz Edward Rohrbeck (1852-1919) in 1910 into the mural in the rotunda of the Brown County Courthouse, Green Bay, Wisconsin. It shows Nicolet wearing a Chinese damask tunic strewn with flowers and birds, and discharging two pistols into the air." ~ Wikipedia.org

Jean Nicolet, landing at the Bay of Green Bay in 1634. Painted by Franz Edward Rohrbeck (1852-1919) in 1910 into the mural in the rotunda of the Brown County Courthouse, Green Bay, Wisconsin. It shows Nicolet wearing a Chinese damask tunic strewn with flowers and birds, and discharging two pistols into the air.”
~ Wikipedia.org

Let us examine the topography of Wisconsin. The State is situated at the head of the chain of Great Lakes. It is touched on the east by Lake Michigan, on the north by Lake Superior, on the west by the Mississippi, and is drained by interlacing rivers which so closely approach each other that the canoe voyager can with case pass from one great water system to the other; he can enter the continent at the Gulf of St. Lawrence, and by means of numerous narrow portages in Wisconsin emerge into the south-flowing Mississippi, eventually returning to the Atlantic through the Gulf of Mexico. From Lake Michigan, the Fox-Wisconsin river system was the most popular highway to the great river; into Lake Superior, there flow numerous turbulent streams from whose sources lead short portage trails over to the headwaters .of feeders of the Mississippi. From the western shore of Lake Superior, Pigeon River invites to exploration of the Winnipeg country, whence the canoeist can by a half-hundred easy routes reach the distant regions of Athabasca and the Polar Sea. In their early voyages to the head of lake navigation, it was in the course of nature that the French should soon discover Wisconsin; and having discovered it, learn that it was the key-point of the Northwest — the gateway to the entire continental interior. Thus, through Wisconsin’s remarkable system of interlacing waterways, to which Nicolet led the way, New France largely prosecuted her far-reaching forest trade and her missionary explorations, securing a nominal control of the basin of the Mississippi at a time when Anglo-Saxons had gained little more of the Atlantic slope than could be seen from the mast-head of a caravel. Thus the geographical character of Wisconsin became, early in the history of New France, an important factor. The trading posts and Jesuit missions on Chequamegon Bay2 of Lake Superior, and on Green Bay of Lake Michigan, soon played a prominent part in American exploration. The career of Green Bay is familiar to us all.3 I have thought it well hastily to summarize, in the brief space allowed me, the equally instructive story of Chequamegon Bay.

Outline Map showing the position of the ancient mine-pits of Point Keweenaw, Michigan ~ Ancient Mining on the Shores of Lake Superior, by Charles Whittlesey

“Outline Map showing the position of the ancient mine-pits of Point Keweenaw, Michigan” 
~ Ancient Mining on the Shores of Lake Superior, by Charles Whittlesey

The sandstone cliffs of Lake Superior were, many geologists think, among the first Laurentian islands to arise from the ancient ocean; if this be so, then the rim of our greatest inland sea is one of the oldest spots on earth. In its numerous mines of copper, prehistoric man long delved and wrought with rude hammers and chisels of stone, fashioning those curious copper implements which are carefully treasured in American museums of archaeology;4 and upon its rugged shores the Caucasian early planted his stake, when between him and New England tidewater all was savagery.

Pierre-Esprit Radisson ~ National Archives of Canada

Pierre d’Esprit Sieur Radisson
~ Dictionary of Canadian Biography

After the coming to Wisconsin of Nicolet, a long period followed, in which the energies of New France were devoted to fighting back the Iroquois, who swarmed before the very gates of Quebec and Montreal. Exploration was for the time impossible. A quarter of a century passes away before we have evidence of another white man upon Wisconsin soil.  In the spring of 1659, the Indians of the valley of the Fox were visited by two French fur-traders from the Lower St. Lawrence – Pierre d’Esprit, Sieur Radisson, and his sister’s husband, Medard Chouart, Sieur de Groseilliers.  In all American history there are no characters more picturesque than these two adventurous Creoles, who, in their fond desire to “travell and see countries,” and “to be known as the remotest people,” roamed at will over the broad region between St. Jame’s seaway and the Wisconsin River, having many curious experiences with wild beasts and wilder men.  They made several important geographical discoveries, – among them, probably, the discovery of the Mississippi River in 1659, fourteen years before the visit of Joliet and Marquette; and from a trading settlement proposed by them to the English, when their fellow-countrymen no longer gave them employment, developed the great establishment of the Hudson’s Bay Company.  The unconsciously-amusing narrative which Radisson afterwards wrote, for the editication of King Charles II, of England, is one of the most interesting known to American antiquaries.5

~ Arrival of Radisson in an Indian camp, 1660, by Charles William Jefferys

“Arrival of Radisson in an Indian camp, 1660” 
by Charles William Jefferys
~ Wikimedia.org

Two years after Radisson and Groseilliers were upon the Fox River, and made their notable trip to the Mississippi, they were again in the Northwest (autumn of 1661), and this time upon Lake Superior, which they had approached by carrying around the Sault Ste. Marie.  Skirting the southern shore of the lake, past the now famous Pictured Rocks, they carried across Keweenaw Point, visited a band of Christino Indians6 not far from the mouth of Montreal River, now the far western boundary between Upper Michigan and Wisconsin, and, portaging across the base of the Chequamegon Island of to-day, – then united to the mainland,- entered beautiful Chequamegon Bay.  Just where they made their camp, it is impossible from Radisson’s confused narrative to say; but that it was upon the mainland no Wisconsin antiquary now doubts, and we have reason to believe that it was upon the southwest shore, between the modern towns of Ashland and Washburn.7

"The First House Built by White Men in Wisconsin Was Erected near this Spot by Radisson and Groselliers in the Fall of 1858." ~ Wisconsin Historical Society

“Close-up of the Radisson and Groseilliers house historic site marker, commemorating the first house built in Wisconsin by white men. The house was believed to have stood in the vicinity of Ashland at the mouth of Fish Creek where it empties into Chequamegon Bay.”
~ Wisconsin Historical Society

Our chronicler writes, with a particularity of detail suggestive of De Foe:

“We went about to make a fort of stakes, w’ was in this manner.  Suppose that the watter-side had ben in one end; att the same end there should be murtherers, and att need we made a bastion in a triangle to defend us from assault.  The doore was neare the watter side, our fire was in the midle, and our bed on the right hand, covered.  There were boughs of trees all about our fort layed acrosse, one uppon an other.  Besides those boughs, we had a long cord tyed w’ some small bells, w’ weare sentereys.  Finally, we made an ende of that fort in 2 dayes’ time.”

"Front view of the Radisson cabin, the first house built by a white man in Wisconsin. It was built between 1650 and 1660 on Chequamegon Bay, in the vicinity of Ashland. This drawing is not necessarily historically accurate." ~ Wisconsin Historical Society

“Front view of the Radisson cabin, the first house built by a white man in Wisconsin. It was built between 1650 and 1660 on Chequamegon Bay, in the vicinity of Ashland. This drawing is not necessarily historically accurate.”
~ Wisconsin Historical Society

Modernize this statement, and in imagination we can see this first dwelling erected by man on the shores of Lake Superior; a small log hut, built possibly on the extremity of a small rocky promontory; the door opens to the water front, while the land side, to the rear of the hut, is defended by a salient of palisades stretching from bank to bank of the narrow promontory; all about the rude structure is a wall of pine boughs piled one upon the other, with a long cord intertwined, and on this cord are strung numbers of the little hawk-bells then largely used in the Indian trade for purposes of gift and barter. It was expected that in case of a night attack from savages, who might be willing to kill them for the sake of their stores, the enemy would stir the boughs and unwittingly ring the bells, thus arousing the little garrison. These ingenious defenses were not put to the test, although no doubt they had a good moral effect; in keeping the thieving Hurons at a respectful distance.

Winter was just setting in. The waters of the noble bay were taking on that black and sullen aspect peculiar to the season. The beautiful islands, later named for the Twelve Apostles,8 looked gloomy indeed in their dark evergreen mantles. From the precipitous edges of the red-sandstone cliffs, which girt about this estuary of our greatest inland sea, the dense pine forests stretched westward and southward for hundreds of miles. Here and there in the primeval depths was a cluster of starveling Algonkins, still trembling from fear of a return of the Iroquois, who had chased them from Canada into this land of swamps and tangled woods, where their safety lay in hiding. At wide intervals, uncertain trails led from village to village, and in places the rivers were convenient highways; these narrow paths, however, beset with danger in a thousand shapes, but emphasized the unspeakable terrors of the wilderness.

"The Search for Wisconsin's First Priest" ~ Wisconsin Historical Society

Père René Ménard
“The Search for Wisconsin’s First Priest”
~ Wisconsin Historical Society

Radisson and Groseilliers, true coureurs de bois, were not daunted by the dangers which daily beset them. After caching their goods, they passed the winter of 1661-62 with their Huron neighbors, upon a prolonged hunt, far into the Mille Lacs region of Minnesota. The season was phenomenally severe, and the Indians could not find game enough to sustain life. A famine ensued in the camp, the tragical details of which are painted by our friend Radisson with Hogarthian minuteness. In the spring of 1662, the traders were back again at Chequamegon, and built another fortified shelter, this time possibly on the sand-spit of Shagawaumikong,9 from which base they once more wandered in search of adventures and peltries, going as far northwest as Lake Assiniboine, and later in the season returning to their home on the Lower St. Lawrence.

When Radisson’s party went to Lake Superior, in the autumn of 1661, they were accompanied as far as Keweenaw Bay by a Jesuit priest. Father Pierre Ménard, who established there a mission among the Ottawas. The following June, disheartened in his attempt to convert these obdurate tribesmen, Ménard set out for the Huron villages on the upper waters of the Black and Chippewa, but perished on the way.10

It was not until August of 1665, three years later, that Father Claude Allouez, another Jesuit, was sent to reopen the abandoned Ottawa mission on Lake Superior. He chose his site on the southwestern shore of Chequamegon Bay, possibly the same spot on which Radisson’s hut had been built, four years previous, and piously called his mission and the locality La Pointe du Saint Esprit, which in time was shortened to La Pointe.11

Detail of La Pointe du Saint Espirit <br/>from Claude Allouez Map of New France, 1669.<br /> ~ Research Laboratories of Archaeology

Detail of La Pointe du Saint Esprit
from Claude Allouez map’s of New France, 1669.
~ Research Laboratories of Archaeology

Claude Allouez ~ National Park Service

Portrayal of Claude Allouez
~ National Park Service

At the time of Radisson’s visit, the shores of Chequamegon Bay were uninhabited save by a few half-starved Hurons ; but soon thereafter it became the centre of a considerable Indian population, residents of several tribes having been drawn thither, first, by the fisheries, second, by a fancied security in so isolated a region against the Iroquois of the East and the wild Sioux of the West. When Allouez arrived in this polyglot village, October 1, he found there Chippewas, Pottawattómies, Kickapoos, Sauks, and Foxes, all of them Wisconsin tribes; besides these were Hurons, Ottawas, Miamis, and Illinois,— victims of Iroquois hate who had fled in droves before the westward advances of their merciless tormentors.

Pere_Marquette

Jacques Marquette
aka James (Jim) or Père Marquette
~ Wikipedia

Despite his large congregations, Allouez made little headway among these people, being consoled for his hardships and ill-treatment by the devotion of a mere handful of followers. For four years did he labor alone in the Wisconsin wilderness, hoping against hope, varying the monotony of his dreary task by occasional canoe voyages to Quebec, to report progress to his father superior.  Father James Marquette, a more youthful zealot, was at last sent to relieve him, and in September, 1669, arrived at La Pointe from Sault Ste. Marie, after spending a full month upon, the journey,—so hampered was he, at that early season, by snow and ice. Allouez, thus relieved from a work that had doubtless palled upon him, proceeded upon invitation of the Pottawattomies to Green Bay, where he arrived early in December, and founded the second Jesuit mission in Wisconsin, St. Francis Xavier, on the site of the modern town of Depere.12

Marquette had succeeded to an uncomfortable berth. Despite his strenuous efforts as a peacemaker, his dusky parishioners soon unwisely quarreled with their western neighbors, the Sioux,13 with the result that the La Pointe bands, and Marquette with them, were driven like leaves before an autumn blast eastward along the southern shore of the great lake: the Ottawas taking up their home in the Manitoulin Islands of Lake Huron, the Hurons accompanying Marquette to the Straits of Mackinaw, where he established the mission of St. Ignace.

With La Pointe mission abandoned, and Lake Superior closed to French enterprise by the “raging Sioux,” the mission at Depere now became the centre of Jesuit operations in Wisconsin, and it was a hundred and sixty-four years later (1835), before mass was again said upon the forest-fringed shores of Chequamegon Bay.

"Daniel Greysolon Sieur Dulhut at the Head of the Lakes - 1679." ~ Painted by artist Francis Lee Jaques, c.1922.

“‘Daniel Greysolon Sieur Dulhut at the Head of the Lakes – 1679.’  Painted by artist Francis Lee Jaques, c.1922.”
~ Minnesota Historical Society

Although the missionary had deserted La Pointe, the fur trader soon came to be much in evidence there. The spirit of Radisson and Groseilliers long permeated this out-of-the-way corner of the Northwest. We find (1673), three years after Marquette’s expulsion. La Salle’s trading agent, Sieur Raudin, cajoling the now relentent Sioux at the western end of Lake Superior. In the summer of 1679, that dashing coureur de bois, Daniel Grayson du l’ Hut,14 ascended the St. Louis River, which divides Wisconsin and Minnesota, and penetrated with his lively crew of voyageurs to the Sandy Lake country, being probably the first white trader upon the head-waters of the Mississippi. The succeeding winter, he spent in profitable commerce with the Assiniboines, Crees, and other northern tribes in the neighborhood of Grand Portage,15 on the boundary between Minnesota and Canada. In June, 1680, probably unaware of the easier portage by way of the Mille Lacs and Rum River, Du I’ Hut set out at the head of a small company of employees to reach the Mississippi by a new route. Entering the narrow and turbulent Bois Brulé,16 half-way along the southern shore of Lake Superior, between Red Cliff and St. Louis River, he with difficulty made his way over the fallen trees and beaver dams which then choked its course. From its head waters there is a mile-long portage to the upper St. Croix; this traversed. Du l’ Hut was upon a romantic stream which swiftly carried him, through foaming rapids and deep, cool lakes, down into the Father of Waters. Here it was that he heard of Father Louis Hennepin’s captivity among the Sioux, and with much address and some courage rescued that doughty adventurer, and carried him by way of the Fox-Wisconsin route in safety to Mackinaw.

“Sources vary on the details of Pierre-Charles Le Sueur‘s origins and early life. Some indicate he was a native of France, while others suggest he was born in French Canada.”

“In 1693, Le Sueur founded a trading post on the site of present-day La Pointe on Madeline Island, the largest of Chequamegon Bay’s Apostle Islands. After hearing reports of what he believed were valuable deposits of copper ore south of Lake Superior, he traveled to France in 1697, where the French government granted him permission to mine these resources.”
Encyclopedia of Exploration, vol. 1,  2004.

An adventurous forest trader, named Le Sueur, was the next man to imprint his name on the page of Lake Superior history. The Fox Indians, who controlled the valleys of the Fox and Wisconsin Rivers, had for various reasons become so hostile to the French that those divergent streams were no longer safe as a gateway from the Great Lakes to the Great River.  The tendency of the prolonged Fox War was to force fur trade travel to the portages of Chicago and St. Joseph’s on the south, and those of Lake Superior on the north.17  It was with a view to keeping open one of Du l’ Hut’s old routes, – the Bois Brulé and St. Croix Rivers,- that Le Sueur was despatched by the authorities of New France in 1693.  He built a stockaded fort on Madelaine island, convenient for guarding the northern approach,18 and another on an island in the Mississippi, below the mouth of the St. Croix, and near the present town of Red Wing, Minnesota.  The post in the Mississippi soon became “the centre of commerce for the Western parts”; and the station in Chequamegon Bay also soon rose to importance, for the Chippewas, who had drifted far inland into Wisconsin and Minnesota with the growing scarcity of game,- the natural result of the indiscriminate slaughter which the fur trade encouraged, – were induced by the new trading facilities to return to their old bay shore haunts, massing themselves in an important village on the southwestern shore.

This incident strikingly illustrates the important part which the trader early came to play in Indian life.  At first an agriculturalist in a small way, and a hunter and fisher only so far as the daily necessities of food and clothing required, the Indian was induced by the white man to kill animals for their furs, – luxuries ever in great demand in the marts of civilization.  The savage wholly devoted himself to the chase, and it became necessary for the white man to supply him with clothing, tools, weapons, and ornaments of European manufacture; the currency as well as the necessities of the wilderness.19  These articles the savage had heretofore laboriously fashioned for himself at great expenditure of time; no longer was he content with native manufactures, and indeed he quickly lost his old-time facility for making them.  It was not long before he was almost wholly dependent on the white trader for the commonest conveniences of life; no longer being tied to his fields, he became more and more a nomad, roving restlessly to and fro in search of fur-bearing game, and quickly populating or depopulating a district according to the conditions of trade.  Without his trader, he quickly sank into misery and despair; with the advent of the trader, a certain sort of prosperity once more reigned in the tepee of the red man.  In the story of Chequamegon Bay, the heroes are the fur trader and the missionary; and of these the fur trader is the greater, for without his presence on this scene there would have been no Indians to convert.

“1718. – A post was founded at Chequamegon by Paul le Gardeur, sieur de St. Pierre, with Godefroy de Linctot second in command.  A settlement of French traders was this year reported as existing at Green Bay.”
~ State of Wisconsin Blue Book, 1925, page 66.

Although Le Sueur was not many years in command upon Chequamegon Bay,20 we catch frequent glimpses thereafter of stockaded fur trade stations here, – French, English, and American, in turn, – the most of them doubtless being on Madelaine Island, which was easily defensible from the mainland.21 We know that in 1717 there was a French trader at La Pointe – the popular name for the entire bay district—for he was asked by Lt. Robertel de la Noüe, who was then at Kaministiquoya, to forward a letter to a certain Sioux chief. In September, 1718, Captain Paul Legardeur St. Pierre, whose mother was a daughter of Jean Nicolet, Wisconsin’s first explorer, was sent to command at Chequamegon, assisted by Ensign Linctot, the authorities of the lower country having been informed that the Chippewa chief there was, with his fellow-chief at Keweenaw, going to war with the Foxes. St. Pierre was at Chequamegon for at least a year, and was succeeded by Linctot, who effected an important peace between the Chippewas and Sioux.22

“Fort La Pointe was the second French fort on the island; the first, erected by Le Sueur in 1693 and abandoned in 1698, held open the route from Lake Superior to the Mississippi for French trade. Fort La Pointe was established to maintain peace among te Indian tribes in this region. In 1727 Louis Denis, Sieur de la Ronde, was given command of the fort. While La Ronde was in charge, the fort was garrisoned; a dock and probably a mill were built; some agriculture was carried on.
The Indians at La Pointe told the French of an island of copper guarded by spirits; La Ronde, when he heard of the mineral, requested permission from the French Government to combine his duties at the fort with mining. he was not given permission to operate the mines until 1733, and in 1740 his mining activities were halted by an outbreak between the Sioux and the Chippewa. Nonetheless, La Ronde is known as the first practical miner on Lake Superior, and the man who opened this region for settlement by white men.”
~ The WPA Guide to Wisconsin, by Federal Writers’ Project, 2013, page 348.
“After the failure of the mining enterprise, La Ronde sought promotion to commandant of the colonial regular troops in New France, as well as promotions for two of his sons, Philippe and Pierre-François-Paul, both of whom were officers. Philippe had served at Chagouamigon during his father’s absences and took over permanently when La Ronde died in 1741.”
~ Dictionary of Canadian Biography

Whether a garrisoned fort was maintained at Chequamegon Bay, from St. Pierre’s time to the close of the French domination, it is impossible to say; but it seems probable; for the geographical position was one of great importance in the development of the fur trade, and the few records we have mention the fort as one of long standing.23  In 1730, it is recorded, that a nugget of copper was brought to the post by an Indian, and search was at once made for a mine; but October 18, 1731, the authorities of New France wrote to the home office in Paris that, owing to the superstitions of the Indians, which led them to conceal mineral wealth from the whites, no copper mine had thus far been found in the neighborhood of Chequamegon Bay. The commandant of Chequamegon at this time was Sieur La Ronde Denis, known to history as La Ronde,— like his predecessors, for the most part, a considerable trader in these far Western parts, and necessarily a man of enterprise and vigor. La Ronde was for many years the chief trader in the Lake Superior country, his son and partner being Denis de La Ronde.  They built for their trade a boat of 40 tons, which was without doubt “the first vessel on the great lake, with sails larger than an Indian blanket.” 24 On account of the great outlay they had incurred in this and other undertakings in the wilderness, the post of Chequamegon, with its trading monopoly, had been given to the elder La Ronde, according to a despatch of that day, “as a gratuity to defray expenses.” Other allusions to the La Rondes are not infrequent: in 1736,25 the son is ordered to investigate a report of a copper mine at Iron River, not far east of the Bois Brulé; in the spring of 1740, the father is at Mackinaw on his return to Chequamegon from a visit to the lower country, but being sick is obliged to return to Montreal;26 and in 1744, Bellin’s map gives the name “Isle de la Ronde” to what we now know as Madelaine, fair evidence that the French post of this period was on that island.

1744 Belin isle de ronde

Detail of Isle de la Ronde from Carte des lacs du Canada by Jacques-Nicolas Bellin, 1744.
Wisconsin Historical Society

Pierre-Joseph Hertel, sieur de Beaubassin: (1715 – ?)
Pierre-Joseph was the son of Joseph Hertel de St.Francois & Catherine Philippe, born in Trois-Rivieres. He married Catherine-Madeleine Jarrot (daughter of Jean Bte.Jarrot, sieur de Vercheres & Madeleine Francoise d’Ailleboust de Manthet) in 1751. [Her father commanded the post at Green Bay in 1747].
Pierre-Joseph followed in his families tradition and was a captain on a raid of Albany in 1756 during the King George’s War. From 1756 to 1758 he was commander of the post of Lapointe (in today’s northern Wisconsin) and sailed for France after the loss of Canada to the British.”
~ [Unknown].

We hear nothing more of importance concerning Chequamegon until about 1756, when Hertel de Beaubassin, the last French commandant there, was summoned to Lower Canada with his Chippewa allies, to do battle against the English.27  For several years past, wandering English fur traders had been tampering with the Chippewas of Lake Superior, who in consequence frequently maltreated their old friends, the French;28 but now that the tribe were summoned for actual fighting in the lower country, with extravagant promises of presents, booty, and scalps, they with other Wisconsin Indians eagerly flocked under the French banner, and in painted swarms appeared on the banks of the St. Lawrence, with no better result than to embarrass the French commissariat and thus unwittingly aid the ambitious English.

New France was tottering to her fall. The little garrison on Madelaine Island had been withdrawn from the frontier, with many another like it, to help in the defense of the lower country ; and the Upper Lakes, no longer policed by the fur trade monopoly, were free plunder for unlicensed traders, or coureurs des bois. Doubtless such were the party who encamped upon the island during the autumn of 1760. By the time winter had set in upon them, all had left for their wintering grounds in the forests of the far West and Northwest, save a clerk named Joseph, who remained in charge of the stores and the local traffic. With him were his little family,—his wife, who was from Montreal, his child, a small boy, and a man-servant, or voyageur. Traditions differ as to the cause of the servant’s action,— some have it, a desire for wholesale plunder; others, the being detected in a series of petty thefts, which Joseph threatened to report; others, an unholy and unrequited passion for Joseph’s wife. However that may be, the servant murdered first the clerk, and then the wife; and in a few days, stung by the piteous cries of the child, the lad himself. When the spring came, and the traders returned to Chequamegon, they inquired for Joseph and his family, but the servant’s reply was unsatisfactory and he finally confessed to his horrid deed. The story goes, that in horror the traders dismantled the old French fort as a thing accursed, sunk the cannon in a neighboring pool, and so destroyed the palisade that to-day naught remains save grassy mounds. Carrying their prisoner with them on their return voyage to Montreal, he is said to have escaped to the Hurons, among whom he boasted of his deed, only to be killed as too cruel a companion even for savages.29

1769 twelve apostle islands jonathan carver

Detail of “The 12 Apostles” from Captain Jonathan Carver’s journal of his travels with maps and drawings, 1769. ~ Boston Public Library

Alexander Henry , The Elder. ~ Wikipedia.com

Alexander Henry , The Elder.
~ Wikipedia.com

New France having now fallen, an English trader, Alexander Henry, spent the winter of 1765-66 upon the mainland, opposite the island.30  Henry had obtained from the English commandant at Mackinaw the exclusive trade of Lake Superior, and at Sault Ste. Marie took into partnership with him Jean Baptiste Cadotte,31 a thrifty Frenchman, who for many years thereafter was one of the most prominent characters on the Upper Lakes. Henry and Cadotte spent several winters together on Lake Superior, but only one upon the shores of Chequamegon, which Henry styles “the metropolis of the Chippeways.32

JohnJohnston

John Johnston
~ Homestead.org

The next dweller at Chequamegon Bay, of whom, we have record, was John Johnston, a Scotch-Irish fur trader of some education. Johnston established himself on Madelaine Island, not far from the site of the old French fort; some four miles across the water, on the mainland to the west, near where is now the white town of Bayfield, was a Chippewa village with whose inhabitants he engaged in traffic. Waubojeeg (White Fisher), a forest celebrity in his day, was the village chief at this time, and possessed of a comely daughter whom Johnston soon sought and obtained in marriage. Taking his bride to his island home, Johnston appears to have lived there for a year or two in friendly commerce with the natives, at last retiring to his old station at Sault Ste. Marie.33

Mention has been made of Jean Baptiste Cadotte, who was a partner of Alexander Henry in the latter’s Lake Superior trade, soon after the middle of the century. Cadotte, whose wife was a Chippewa, after his venture with Henry had returned to Sault Ste. Marie, from which point he conducted an extensive trade through the Northwest. Burdened with advancing years, he retired from the traffic in 1796, and divided the business between his two sons, Jean Baptiste and Michel.

Michel Cadotte ~ Findagrave.com

Michel Cadotte
~ Findagrave.com

About the opening of the present century,34 Michel took up his abode on Madelaine Island, and from that time to the present there has been a continuous settlement upon it. He had been educated at Montreal, and marrying Equaysayway, the daughter of White Crane, the village chief of La Pointe,35 at once became a person of much importance in the Lake Superior country. Upon the old trading site at the southwestern corner of the island, by this time commonly called La Pointe,— borrowing the name, as we have seen, from the original La Pointe, on the mainland, and it in turn from Point Chequamegon,—Cadotte for over a quarter of a century lived at his ease; here he cultivated a “comfortable little farm,” commanded a fluctuating, but often far-reaching fur trade, first as agent of the Northwest Company and later of Astor’s American Fur Company, and reared a considerable family, the sons of which were, as he had been, educated at Montreal, and became the heads of families of Creole traders, interpreters, and voyageurs whom antiquarians now eagerly seek when engaged in bringing to light the French and Indian traditions of Lake Superior.36

La Pointe Beaver Money Northern Outfit, American Fur Company ~ Wisconsin Academy of Science, Arts, & Letters, volume 54, page 159.

La Pointe Beaver Money
Northern Outfit, American Fur Company
~ Wisconsin Academy of Science, Arts, & Letters, volume 54, page 159.

In the year 1818 there came to the Lake Superior country two sturdy, fairly-educated37 young men, natives of the Berkshire hills of Massachusetts,—Lyman Marcus Warren, and his younger brother, Truman Abraham. They were of the purest New England stock, being lineally descended from Richard Warren, one of the “Mayflower” company. Engaging in the fur trade, the brothers soon became popular with the Chippewas, and in 1821 still further entrenched themselves in the affections of the tribesmen by marrying the two half-breed daughters of old Michel Cadotte,—Lyman taking unto himself Mary, while Charlotte became the wife of Truman. At first the Warrens worked in opposition to the American Fur Company, but John Jacob Astor’s lieutenants were shrewd men and understood the art of overcoming commercial rivals. Lyman was made by them a partner in the lake traffic, and in 1824 established himself at-La Pointe as the company’s agent for the Lac Flambeau, Lac Courte Oreille, and St. Croix departments, an arrangement which continued for some fourteen years. The year previous, the brothers had bought out the interests of their father-in-law, who now, much reduced in means, retired to private life after forty years’ prosecution of the forest trade.38

1834 Map of LaPointe by Lyman Warren

American Fur Company “Map of La Pointe”
by Lyman Marcus Warren, 1834. 
~ Wisconsin Historical Society

The brothers Warren were the last of the great La Pointe fur traders.39 Truman passed away early in his career, having expired in 1825, while upon a voyage between Mackinaw and Detroit. Lyman lived at La Pointe until 1838, when his connection with the American Fur Company was dissolved, and then became United States sub-agent to the Chippewa reservation on Chippewa River, where he died on the tenth of October, 1847, aged fifty-three years.40

1856 ojibwe bible shermal hall

Iu Otoshki-Kikindiuin Au Tebeniminvng Gaie Bemajiinung Jesus Christ, Ima Ojibue Inueuining Giizhitong:
The New Testament of Our Lord and Saviour Jesus Christ
by Sherman Hall and Henry Blatchford, 1856.
~ Archive.org

Lyman Marcus Warren was a Presbyterian, and, although possessed of a Catholic wife, was the first to invite Protestant missionaries to Lake. Superior. Not since the days of Allouez had there been an ordained minister at La Pointe; Warren was solicitous for the spiritual welfare of his Chippewa friends, especially the young, who were being reared without religious instruction, and subject to the demoralizing influence of a rough element of white borderers. The Catholic Church was not just then ready to reenter the long-neglected field; his predilections, too, were for the Protestant faith. In 1830, while upon his annual summer trip to Mackinaw for supplies, be secured the cooperation of Frederick Ayer, of the Mackinaw mission, who returned with him in his batteau as lay preacher and school-teacher, and opened at La Pointe what was then the only mission upon the shores of the great lake. Thither came in Warren’s company, the latter part of August, the following year (1831), Rev. Sherman Hall and wife, who served as missionary and teacher, respectively, and Mrs. John Campbell, an interpreter.41

La Pointe was then upon the site of the old French trading post at the southwest corner of Madelaine Island; and there, on the first Sunday afternoon after his arrival, Mr. Hall preached “the first sermon ever delivered in this place by a regularly-ordained Christian minister.” The missionaries appear to have been kindly received by the Catholic Creoles, several of whom were now domiciled at La Pointe. The school was patronized by most of the families upon the island, red and white, who had children of proper age. By the first of September there was an average attendance of twenty-five. Instruction was given almost wholly in the English language, with regular Sunday-school exercises for the children, and frequent gospel meetings for the Indian and Creole adults.

We have seen that the first La Pointe village was at the southwestern extremity of the island. This was known as the “Old Fort” site, for here had been the original Chippewa village, and later the fur-trading posts of the French and English. Gradually, the old harbor became shallow, because of the shifting sand, and unfit for the new and larger vessels which came to be used in the fur trade.

The American Fur Company therefore built a “New Fort” a few miles farther north, still upon the west shore of the island, and to this place, the present village, the name La Pointe came to be transferred. Half-way between the “Old fort” and the “New fort,” Mr. Hall erected (probably in 1832) “a place for worship and teaching,” which came to be the centre of Protestant missionary work in Chequamegon Bay.

leonard hemenway wheeler from unnamed wisconsin

Leonard Hemenway Wheeler
~ Unnamed Wisconsin by John Nelson Davidson, 1895.

At that time, the Presbyterians and Congregationalists were, in the American Home Missionary Society and the American Board, united in the conduct of Wisconsin missions, and it is difficult for a layman to understand to which denomination the institution of the original Protestant mission at La Pointe may properly be ascribed. Warren was, according to Neill, a Presbyterian, so also, nominally, were Ayer and Hall, although the last two were latterly rated as Congregationalists. Davidson, a Congregational authority, says: “The first organization of a Congregational church within the present limits of Wisconsin took place at La Pointe in August, 1833, in connection with this mission”;42 and certainly the missionaries who later came to assist Hall were of the Congregational faith; these were Rev. Leonard Hemenway Wheeler and wife, Rev. Woodbridge L. James and wife, and Miss Abigail Spooner. Their work appears to have been as successful as such proselyting endeavors among our American Indians can hope to be, and no doubt did much among the Wisconsin Chippewas to stem the tide of demoralization which upon the free advent of the whites overwhelmed so many of our Western tribes.

James’ family did not long remain at La Pointe. Wheeler was soon recognized as the leading spirit there, although Hail did useful service in the field of publication, his translation of the New Testament into Chippewa (completed in 1836) being among the earliest of Western books. Ayer eventually went to Minnesota. In May, 1845, owing to the removal of the majority of the La Pointe Indians to the new Odanah mission, on Bad River, Wheeler removed thither, and remained their civil, as well as spiritual, counselor until October, 1866, when he retired from the service, full of years and conscious of a record of noble deeds for the uplifting of the savage. Hall tarried at La Pointe until 1853, when he was assigned to Crow Wing reservation, on the Mississippi, thus ending the Protestant mission on Chequamegon Bay. The new church building, begun in 1887, near the present La Pointe landing, had fallen into sad decay, when, in July, 1892, it became the property of the Lake Superior Congregational Club, who purpose to preserve it as an historic treasure, being the first church-home of their denomination in Wisconsin.

Not far from this interesting relic of Protestant pioneering at venerable La Pointe, is a rude structure dedicated to an older faith. Widely has it been advertised, by poets, romancers, and tourist agencies, as “the identical log structure built by Père Marquette”; while within there hangs a picture which we are soberly told by the cicerone was “given by the Pope of that time to Marquette, for his mission church in the wilderness.” It is strange how this fancy was born; stranger still that it persists in living, when so frequently proved unworthy of credence. It is as well known as any fact in modern Wisconsin history,— based on the testimony of living eyewitnesses, as well as on indisputable records,—that upon July 27, 1835, five years after Cadotte had introduced Ayer to Madelaine Island, there arrived at the hybrid village of La Pointe, with but three dollars in his pocket, a worthy Austrian priest. Father (afterwards Bishop) Frederic Baraga. By the side of the Indian graveyard at Middleport, he at once erected “a log chapel, 50×20 ft. and 18 ft. high,” and therein he said mass on the ninth of August, one hundred and sixty-four years after Marquette had been driven from Chequamegon Bay by the onslaught of the Western Sioux.43  Father Baraga’s resuscitated mission, still bearing the name La Pointe, as had the mainland missions of Allouez and Marquette,—throve apace. His “childlike simplicity,” kindly heart, and self-sacrificing labors in their behalf, won to him the Creoles and the now sadly-impoverished tribesmen; and when, in the winter of 1836-37, he was in Europe begging funds for the cause, his simpIe-hearted enthusiasm met with generous response from the faithful.

"Bishop Frederic Baraga, three-quarter length portrait, facing three-quarters to right, seated, in clerical robes, holding his Dictionary of the Otchipwe Language" ~ Library of Congress

“Bishop Frederic Baraga, three-quarter length portrait, facing three-quarters to right, seated, in clerical robes, holding his Dictionary of the Otchipwe Language”
~ Library of Congress

Returning to La Pointe in 1837, he finished his little chapel, built log-houses for his half-starved parishioners, and lavished attentions upon them; says Father Verwyst, himself an experienced missionary among the Chippewas : “In fact, he gave them too much altogether—so to say— spoiled them by excessive kindness.” Four years later, his chapel being ill-built and now too small, he had a new one constructed at the modern village of La Pointe, some of the materials of the first being used in the second. This is the building, blessed by Father Baraga on the second Sunday of August, 1841, which is to-day falsely shown to visitors as that of Father Marquette. It is needless to say that no part of the ancient mainland chapel of the Jesuits went into its construction; as for the picture, a “Descent from the Cross,” alleged to have once been in Marquette’s chapel, we have the best of testimony that it was imported by Father Baraga himself from Europe in 1841, he having obtained it there the preceding winter, when upon a second tour to Rome, this time to raise funds for the new church.44 This remarkable man though later raised to a missionary bishopric, continued throughout his life to labor for the uplifting of the Indiana of the Lake Superior country with a self-sacrificing zeal which is rare in the annals of any church, and established a lasting reputation as a student of Indian philology. He left La Pointe mission in 1853, to devote himself to the Menomonees, leaving his work among the Chippewas of Chequamegon Bay to be conducted by others. About the year 1877, the white town of Bayfield, upon the mainland opposite, became the residence of the Franciscan friars who were now placed, in charge. Thus, while the Protestant mission, after a relatively brief career of prosperity, has long, since been removed to Odanah, the Catholics to this day retain possession of their ancient field in Chequamegon Bay.

1843 View of La Pointe ~ Wisconsin Historical Society

View of La Pointe, circa 1843.  
“American Fur Company with both Mission churches. Sketch purportedly by a Native American youth. Probably an overpainted photographic copy enlargement. Paper on a canvas stretcher.”
~ Wisconsin Historical Society

In closing, let us briefly rehearse the changes in the location of La Pointe, and thus clear our minds of some misconceptions into which several historians have fallen.

  1. As name-giver, we have Point Chequamegon (or. Shagawaumikong). Originally a long sand-spit hemming in Chequamegon Bay on the east, it is now an island. The most conspicuous object in the local topography, it gave name to the district; and here, at the time of the Columbian discovery, was the Chippewa stronghold.
  2. The mission of La Pointe du St. Esprit, founded by Allouez, was, it seems well established, on the mainland at the southwestern corner of the bay, somewhere between the present towns of Ashland and Washburn, and possibly on the site of Radisson’s fort. The point which suggested to Allouez the name of his mission was, of course, the neighboring Point Chequamegon.
  3. The entire region of Chequamegon Bay came soon to bear this name of La Pointe, and early within the present century it was popularly attached to, the island which had previously borne many names, and to-day is legally designated Madelaine.
  4. When Cadotte’s little trading village sprang up, on the southwestern extremity of the island, on the site of the old Chippewa village and the old French forts, this came to be particularly designated as La Pointe.
  5. When the American Fur Company established a new fort, a few miles north of the old, the name La Pointe was transferred thereto. This northern village was in popular parlance styled “New Fort,” and the now almost-deserted .southern village “Old Fort”; while the small settlement around the Indian graveyard midway, where Father Baraga built his first chapel, was known as “Middleport.”
La Pointe, Madelaine Island, Chequamegon Bay, circa 1898.<br /> <em>"The large building in the foreground is an old American Fur Company's warehouse. The mainland town of Bayfield rests in a hollow of the opposite hills, which appears to merge into the island. This La Pointe, early established as a French military and trading post, must not be confounded with the still earlier missions of La Pointe served by Allouez and Marquette, which is on the mainland on the southwest shore of Chequamegon Bay, between Washburn and Ashland."</em><br /> ~ <strong><a href="http://content.wisconsinhistory.org/cdm/search/collection/whc" target="_blank">Wisconsin Historical Collections</a>, Volume XVI</strong>, page 80.

La Pointe, Madelaine Island, Chequamegon Bay, circa 1898.
“The large building in the foreground is an old American Fur Company’s warehouse. The mainland town of Bayfield rests in a hollow of the opposite hills, which appears to merge into the island. This La Pointe, early established as a French military and trading post, must not be confounded with the still earlier missions of La Pointe served by Allouez and Marquette, which is on the mainland on the southwest shore of Chequamegon Bay, between Washburn and Ashland.”
~ Wisconsin Historical Collections, Volume XVI, page 80.

La Pointe has lost much of its old-time significance. No longer is it the refuge of starveling tribes, chased thither by Iroquois, harassed by unneighborly Sioux, and consoled in a measure by the ghostly counsel of Jesuit fathers; no longer a centre of the fur-trade, with coureurs de bois gayly dight, self-seeking English and American factors, Creole traders dispensing largesse to the dusky relatives of their forest brides, and rollicking voyageurs taking no heed of the morrow. Its forest commerce has departed, with the extinction of game and the opening of the Lake Superior country to industrial and agricultural occupation; the Protestant mission has followed the majority of the Indian islanders to mainland reservations; the revived mission of Mother Church has also been quartered upon the bay shore. But the natural charms of Madelaine island, in rocky dell, and matted forest, and sombre, pine-clad shore, are with us still, and over all there floats an aroma of two and a half centuries of historic association, the appreciation of which we need to foster in our materialistic West, for we have none too much of it.


 

The chief authority on Nicolet is Butterfield’s Discovery of the Northwest (Cincinnati, 1881).  See also Wis. Hist. Colls., xi, pp. 1-25.

2 In his authoritative History of the Ojibway Nation, in Minn. Hist. Colls., v., Warren prefers the spelling “Chagoumigon,” although recognizing “Shagawaumikong” and “Shaugahwaumikong.”  “Chequamegon” is the current modern form.  Rev.  Edward P. Wheeler, of Ashland, an authority on the Chippewa tongue and traditions, says the pronunciation should be “Sheh-gu-wah-mi-kung,” with the accent on the last syllable.

See Nevill and Martin’s Historic Green Bay (Milwaukee,1894); and various articles in the Wisconsin Historical Collections.

See Minn. Hist. Colls., v., pp.98, 99, note, for account of early copper mining on Lake Superior by Indians.  In the summer of 1892, W. H. Holmes, of the Smithsonian Institution, found on Isle Royale no less than a thousand abandoned shafts which had been worked by them; and “enough stone implements lay around, to stock every museum in the country.”

Radisson’s Voyages was published by the Prince Society (Boston, 1895); that portion relation to Wisconsin is reproduced, with notes, in Wis. Hist. Colls., xi.  See also Jesuit Relations, 1660, for Father Lallemant’s report of the discoveries of the “two Frenchmen,” who had found “a fine river, great, broad, deep, and comparable, they say, to our great St. Lawrence.”
In Franquelin’s map of 1688, what is now Pigeon River, a part of the international boundary between Minnesota and Canda, is called Groseilliers.  An attempt was made by members of the Wisconsin State Historical Society, in the Wisconsin Legislature,during the session of 1895, to have a proposed new county called Radisson; the name was adopted by the friends of the bill, but the measure itself failed to pass.

Now called Crees.

Radisson’s Voyages plainly indicates that the travelers portaged across the long, narrow sand-spit formerly styled Shagawaumikong, in their day united with the mainland, but now insular, and bearing the name Chequamegon Island; this Radisson describes as “a point of 2 leagues long and some 60 paces broad,”and later he refers to it as “the point that forms that Bay, wch resembles a small lake.”  After making this portage of Shagawaumikong, they proceeded in their boats, and “att the end of this bay we landed.”  The Ottawas of the party desired to cross over to their villages on the head-waters of the Black and Chippewa, and no landing-place was so advantageous for this purpose as the southwest corner of the bay.  It is plain from the narrative that the Frenchmen, now left to themselves, built their fortified hut at or near the place of landing, on the mainland.  The Chippewa tradition of the coming of Radisson and Groseilliers, as given by Warren in Minn. Hist. Colls., v., pp. 121, 122, places the camp of the first white men on the eastern extremity of Madeline (or La Pointe) Island.  The tradition runs close to the fact in most other particulars; but in the matter of location, Radisson’s journal leaves no room to doubt that the tradition errs.
See post, Father Verwyst’s article, “Historic Sites on Chequamegon Bay,”with notes on the site of Radisson’s fort, by Sam. S. Fifield and Edward P. Wheeler.  Verwyst thinks the location to have been “somewhere between Whittlesey’s Creek and Shore’s Landing;”  Fifield and Wheeler are confident that it was at Boyd’s Creek.

Apparently by Johnathan Carver, in the map accompanying his volume of Travels.

Says Warren (Minn. Hist. Colls., v., p. 102): “Shag-a-waum-ik-ong is a narrow neck or point of land about our miles long, and lying nearly parallel to the island of La Pointe, toward the western end of which it converges, till the distance from point to point is not more than two miles.”  In first entering the bay, the previous autumn, Radisson describes the point of Shagawaumikong, and says: “That point should be very fitt to build & advantageous for the building of a fort, as we did the spring following.”  But later on in his journal, in describing the return to the bay from their winter with the Indians in the Mille Lacs region, he does not mention the exact location of the new “fort.”  While in this fort, they “received [news] that the Octanaks [Ottawas] [had] built a fort on the ponit that forms that Bay, wcresembles a small lake.  We went towards it with all speede,” – and had a perilous trip thither, across thin ice.  This would indicate that the French camp was not on the point.  As with many other passages in the journal, it is impossible to reconcile these two statements.  Verwyst thinks that the traders were stationed on Houghton Point.
Warren, who had an intimate acquaintance with Chippewa traditions’ believed that that tribe, driven westward by degrees from the shores of the Gulf of St. Lawrence, reached Lake Superior about the time of the Columbian discovery, and came to a stand on Shagaqaumikong Point.  “On this spot they remained not long, for they were harassed daily by their warlike foes, and for greater security they were obliged to move their camp to the adjacent island of Mon-in-wun-a-kauning (place of the golden-breasted woodpecker, but known as La Pointe).  Here, they chose the site of their ancient town, and it covered a space about three miles long and two broad, comprising the western end of the island.” – (Minn. Hist. Colls., v., p. 96).  They remained in this large town “for the space of three generations, or one hundred and twenty years,” but for various reasons (see Ibid, p. 108 et seq., for the details) evacuated the place, and settling on the adjacent mainland came to regard La Pointe Island (now Madeline) as an abode of evil spirits, upon which, it is said, until the days of Cadotte, no Indian dare stay over night alone.  Gradually, as the beaver grew more scarce, the Chippewas radiated inland, so that at the time of Radisson’s visit the shores of the bay were almost unoccupied, save during the best fishing season, when Chippewas, Ottawas, Hurons, and others congregated there in considerable numbers.

10 The route which Ménard took, is involved in doubt.  Verwyst, following the Jesuit Relations, thinks he ascended some stream flowing into Lake Superior, and portaged over to the head-waters of Black river.  Others, following Tailhan’s Perrot, believe that he crossed over to Green Bay, then ascended the Fox, descended the Wisconsin, and ascended the Mississippi to the mouth of the black.  If the latter was his route, his visit to the Mississippi preceded Joliet’s by eleven years.

11 Neill (in Minn. Hist. Colls., v., p. 116) is of the opinion that Allouez “built a bark chapel on the shores of the bay, between a village of Petun Hurons and a village composed of three bands of Ottawas.”  That Allouez was stationed upon the mainland, where the Indians now were, is evident from his description of the bay (Jesuit Relations for 1666-67): “A beautiful bay, at the bottom of which is situated the great village of the savages, who there plant their fields of Indian corn, and lead a stationary life.  There are there, to the number of eight hundred men bearing arms, but collected from seven different nations, who dwell in peace with each other.”  Verwyst, whose local knowledge is thorough, thinks that Allouez’s mission was at the mouth of Vanderventer’s Creek, and I have followed him in this regard.
There has always been some confusion among antiquarians as to what particular topographical feature gave name to the region.  In christening his mission “La Pointe,” he had reference, I think, not to the particular plot of ground on which his chapel lay, but to the neighboring sandy point of Shagawaumikong, hemming in the bay on the east, in which he must have had a poetic interest, for tradition told him that it was the landfall of the Chippewas, and the place where, perhaps a century before, had been fought a great battle between them and the Dakotah’s (or Sioux), relics of which were to be found in our own day, in the human bones scattered freely through the shifting soil; doubtless in his time, these were much in evidence.
The map of in the Jesuit Relations for 1670-71 styles the entire Bayfield peninsula, forming the west shore of the bay, “La Pointe du St. Esprit,” of 1688, more exact in every particular, places a small settlement near the southwestern extremity of the bay. See also Verwyst’s Missionary Labors of Fathers Marquette, Ménard, and Allouez (Milwaukee, 1886), p. 183.
In 1820, Cass and Schoolcraft visited Chequamegon Bay, and the latter, in his Narrative, says: “Passing this [Bad] River, we continued along the sandy formation to its extreme termination, which separates the Bay of St. Charles [Chequamegon] from that remarkable group of islands called the Twelve Apostles by Carver.  It is this sandy point which is called La Pointe Chagoimegon by the old French authors, a term no shortened to La Pointe.”

12 By this time, fear of the Iroquois had subsided, and many Hurons had lately returned with the Pottawattomies, Sauks, and Foxes, to the oldhaunts of the latter, on Fox River.  Cadillac, writing in 1703 from Detroit, says (Margry, v., p. 317): “It is proper that you should be informed that more than fifty years since [about 1645] the Iroquois by force of arms drove nearly all of the other Indian nations from this region [Lake Huron] to the extremity of Lake Superior, a country north of this post, and frightfully baren and inhispitable.  About thirty-two years ago [1671] these exiled tribes collected themselves together at Michillimakinak.”

13 “The cause of the perpetual war, carried on between these two nations, is this, that both claim, as their exclusive hunting ground, the tract of country which lies between them, and uniformly attack each other when they meet upon it.” – Henry’s Travels and Adventures (N. Y., 1809), pp. 197, 198.

14 From whom the city of Duluth, Minn. was named.

15 For an account of Grand Portage see Wis. Hist. Colls., xi., pp. 123-125.

16 See ante, p. 203, note, for description of the Bois Brulé-St. Croix route.

17 See Parkman’s Half Century of Conflict, and Hebberd’s Wisconsin under French Domination (Madison, 1890).

18 Neill, in Minn. Hist. Colls., v. p 140, says that soon after St. Lusson’s taking possession of the Northwest for France, at Sault. Ste. Marie (1671), French traders built a small fort set about with cedar palisades, on which a cannon was mounted, “at the mouth of a small creek or pond midway between the present location of the American Fur Company’s establishment and the mission-house of the American Board of Foreign Missions.”

19 Minn. Hist. Colls., v., p. 125.  Originally, the Indians of Lake Superior went to Quebec to trade; but, as the whites penetrated westward by degrees, these commercial visits were restricted to Montreal, Niagara, Detroit, Mackinaw, Sault Ste. Marie, as each in turn became the outpost of French influence; finally trading-posts were opeend at La Pointe, St. Louis River, and Pigeon River, and in time traders even followed the savages on their long hunts after the ever-decreasing game.

20 In July, 1695, Chingouabé, Chief of the Chippewas, voyaged with Le Sueur to Montreal, to “pay his respects to Onontio, in the name of the young warriors of Point Chagouamigon, and to thank him for having given them some Frenchmen to dwell with them; and to testify their sorrow for one Jobin, a Frenchmen killed at a feast.  It occurred accidentally, not maliciously.”  In his reply (July 29), Governor Frontenac gave the Chippewas some good advice, and said that he would again send Le Sueur “to command at Chagouamigon.”  – Minn. Hist. Colls., v., p. 421.

21 It is evident that hereafter Madelaine Island was the chief seat of French power in Chequamegon Bay, but it was not until the present century that either the name La Pointe or Madelaine was applied to the island.  Franquelin’s map (1688) calls it “Isle Detour ou St Michel.”  Bellin’s French map of Lake Superior (in Charlevoix’s Histoire et Description Générale de Nouvelle France, Paris, 1744) calls the long sand-point of Shagawaumikong (now Chequamegon Island), “Pointe de Chagauamigon,” and styles the present Madelain Island “Isle La Ronde” after the trader La Ronde; what is now Basswood Island, he calls “Isle Michel,” and at the southern extremity of the bay indicates that at that place was once an important Indian village.  In De l’ Isle’s map, of 1745, a French trading house (Maison Francoise) is shown on Shagawaumikong Point itself.  Madelaine Island has at various times been known as Monegoinaiccauning (or Moningwnakauning, Chippewa for “golden-breasted woodpecker”), St. Michel, La Ronde, Woodpecker, Montreal, Virginia (Schoolcraft, 1820), Michael’s (McKenney, 1826), Middle (because midway between the stations of Saulte Ste. Marie and Fort William, at Pigeon River), Cadotte’s, and La Pointe (the latter because La pointe village was situated thereon).

22 Minn. Hist. Colls., v., pp. 423-425.

23 It was during this period the only fur-trading station on the south shore of Lake Superior, and was admirably situated for protecting not only the west end of the lake, but the popular portage route between Lake Superior and the Mississippi River, – the Bois Brulé and the St. Croix Rivers.

24 J. D. Butler’s “Early Shipping on Lake Superior,” in Wis. Hist. Soc. Proc., 1894, p. 87.  The rigging and material were taken in canoes from the lower country to Sault Ste. Marie, the vessel being built at Point aux Pins, on the north shore, seven miles above the Sault.  Butler shows that Alexander Henry was interested with a mining company in launching upon the lake in May, 1771, a sloop of 70 tons.  After this, sailing vessels were regularly employed upon Superior, in the prosecution of the fur trade and copper mining.  The Hudson’s Bay Company’s “Speedwell” was upon the lake as early as 1789; the Northwest Company’s principal vessel was the “Beaver.”

25 In this year there were reported to be 150 Chippewa braves living on Point Chagouamigon. — N. Y. Colon. Docs., ix.

26 Martin MSS., Dominion Archives, Ottawa, – letter of Beauharnois.  For much of the foregoing data, see Neill’s “History of the Ojibways,” Minn. Hist. Colls., v.

27 N. Y. Colon. Docs., x., p. 424

28 Says Governor Galissoniére, in writing to the colonial office at Paris, under date of October, 1748: “Voyageurs robbed and maltreated at Sault Ste. Marie, and elsewhere on Lake Superior; in fine there appears to be no security anywhere.” – N. Y. Colon. Docs., x. p. 182.

29 See the several versions of this tale, Wis. Hist. Colls., viii., pp. 224 et seq.; and Minn. Hist. Colls., v., pp. 141-145, 431-432.  Warren says that some Chippewa traditions ascribe this tragedy to the year 1722, but the weight of evidence is as in the text above.

30 “My house, which stood in the bay, was sheltered by an island of fifteen miles in length, and betwen which and the main the channel is four miles broad.  On the island there was formerly a French trading post, much frequented; and in its neighborhood a large Indian village.” – Henry’s Travels, p. 199.  Henry doubtless means that formerly there was an Indian village on the island; until after the coming of Cadotte, Warren says, the island was thought by the natives to be bewitched.

31 Jean Baptiste Cadotte (formerly spelled Cadot) was the son of one Cadeau, who is said to have come to the Northwest in the train of Sieur de St. Lusson, who took possession of the region centring at Sault Ste. Marie, in 1671.  See St. Lusson’s procés verbal in Wis. Hist. Colls., xi., p. 26.  Jean Baptiste, who was legally married to a Chippewa woman, had two sons, Jean Paptiste and Michel, both of whom were extensive traders and in their turn married Chippewas.  See Minn. Hist. Colls., v., index.

32 “On my arrival at Chagouenig, I found fifty lodges of Indians there.  These people were almost naked, their trade having been interrupted first by the English invasion of Canada, and next by Pontiac’s war.” – Travels, p. 193.

33 McKenny, in History of the Indian Tribes (Phila., 1854), i., pp. 154, 155, tells the story.  He speaks of Johnston as “the accomplished Irish gentleman who resided so many years at the Sault de Ste. Marie, and who was not better known for his intelligence and polished manners than for his hospitality.”  See also, ante, pp. 180, 181, for Schoolcraft and Doty’s notices of Johnston, who died ([ae]t. 66) at Sault Ste. Marie, Sept. 22, 1828.  His widow became a Presbyterian, and built a church of that denomination at the Sault.  Her daughter married Henry B. Schoolcraft, the historian of the Indian tribes.  Waubojeeg died at an advanced age, in 1793.

34 Warren thinks he settled there about 1792 (Minn. Hist. Colls., v., p.111), but there is good evidence that it was at a later date.

35 “The Cranes claim the honor of first having pitched their wigwam and lighted the fire of the Ojibways, at Shaug-ah-waum-ik-ong, a sand point or peninsula lying two miles immediately opposite the Island of La Pointe.” – Warren in Minn. Hist. Colls., v., p. 86.

36 “Kind-hearted Michel Cadotte,” as Warren calls him, also had a trading-post at Lac Courte Oreille.  He was, like the other Wisconsin Creole traders, in English employ during the War of 1812-15, and was at the capture of Mackinaw in 1812.  He died on the island, July 8, 1837, aged 72 years, and was buried there.  As with most of his kind, he made money freely and spent it with prodigality, partly in high living, but mainly in supporting his many Indian relatives; as a consequence, he died poor, the usual fate of men of his type. – (Minn. Hist. Colls., v., p. 449.)  Warren says (Ibid., p. 11), the death occurred “in 1836,” but the tombstone gives the above date.
Cass, Schoolcraft, and Doty visited Chequamegon Bay in 1820.  Schoolcraft says, in his Narrative, pp. 192, 193: “Six mile beyond the Mauvaise is Pointe Che-goi-me-gon, once the grand rendezvous of the Chippeway tribe, but now reduced to a few lodges.  Three miles further west is the island of St. Michel (Madelaine), which lies in the traverse across Chegoimegon Bay, where M. Cadotte has an establishment.  This was formerly an important trading post, but is now dwindled to nothing.  There is a dwelling of logs, stockaded in the usual manner of trading-housess, besides several out-buildings, and some land in cultivation.  We here also found several cows and horses, which have been transported with great labor.”  See ante, pp. 200, 201, for Doty’s account of this visit.

37 Alfred Brunson, who visited Lyman Warren at La Pointe, in 1843, wrote: “Mr. Warren had a large and select library, an unexpected sight in an Indian country, containing some books that I had never before seen.” – Brunson, Western Pioneer (Cincinnati, 1879), ii., p. 163.

38 Minn. Hist. Colls., v., pp. 326, 383, 384, 450.  Contemporaneously with the settlement of the Warrens at La Pointe, Lieutenant Bayfield of the British navy made (1822-23) surveys from which he prepared the first accurate chart of Lake Superior; his name is preserved in Bayfield peninsula, county, and town.

39 Borup had a trading-post on the island in 1846; but the forest commence had by this time sadly dwindled.

40 He left six children, the oldest son being William Whipple Warren, historian of the Chippewa tribe.  See William’s “Memoir of William W. Warren,” in Minn. Hist. Colls., v.

41 See Davidson’s excellent “Missions on Chequamegon Bay,” in Wis. Hist. Colls., xii., to which I am chiefly indebted for information concerning the modern La Pointe missions.  Mr. Davidson has since given us, in his Unnamed Wisconsin (Milw., 1895), fuller details of this mission work.

42 Wis. Hist. Colls., xii., p. 445.  Mr. Davidson writes to me that in his opinion Ayer leaned to independency, and was really a Congregationalist; Hall is registered as such in the Congregational Year Book for 1859.  “As to the La Pointe-Odanah church,” continues Mr. Davidson, in his personal letter, “its early records make no mention of lay elders, – of organization it was independent, rather than strictly Congregational.  This could not be otherwise, with no church nearer than the one at Mackinaw.  That was Presbyterian, as was its pastor, Rev. William M. Ferry.  The La Pointe church adopted articles of faith of its own choosing, instead of holding itself bound by the Westminster confession.  Moreover, the church was reorganized after the mission was transferred to the Presbyterian board.  For this action there may have been some special reason that I know nothing about.  But it seems to me a needless procedure if the church were Presbyterian before.”

43 See Verwyst’s Missionary Labors, pp. 146-149.  This chapel was built partly of new logs, and partly of material from an old building given to Father Baraga by the American Fur Company

44 See Wis. Hist. Colls., xii., pp. 445, 446, note, also, Verwyst’s Missionary Labors, pp. 183, 184.  Father Verwyst also calls attention to certain vestments at La Pointe, said to be those of Marquette: “That is another fable which we feel it our duty to explode.  The vestments there were procured by Bishop Baraga and his successors; not one of them dates from the seventeenth century.”

CAUTION:  This translation was made using Google Translate by someone who neither speaks nor reads German.  It should not be considered accurate by scholarly standards.

When we last left Moritz Wagner and Carl Scherzer, the two Austrian adventurers who traveled across Lake Superior in 1852, they had avoided certain death when caught in a storm halfway through the crossing between Bad River and La Pointe.  In this post, we find them on Madeline Island in the wee hours of the morning, looking for a place to stay.

In the three days they spent in La Pointe, they produced a description of the island as colorful as any I’ve come across.  Enjoy: 

A View of La Pointe from Report of a Geological Survey of Wisconsin, Iowas, and Minnesota (1852) by David Dale Owen (Digitized by Google Books)

XXI

From Ontonagon to the mouth of the Bois-brule River–Canoe ride to Magdalen Island–Porcupine Mountains–Camping in the open air–A dangerous canoe landing at night–A hospitable Jewish family–The island of La Pointe–The American Fur Company–The voyageurs or courriers de bois–Old Buffalo, the 90 year-old Chippewa chief–A schoolhouse and an examination–The Austrian Franciscan monk–Sunday mass and reflections on the Catholic missions–Continuing the journey by sail–Nous sommes degrades–A canoeman and apostle of temperance–Fond du lac–Sauvons-nous!

It was 1 o’clock in the morning, and the whole settlement was in a deep sleep. We were at a loss as to which door to knock at. Among 200 Indians, only a few white families live there. One of the boatmen gave us a name, with which we found Mr. Austrian (a name meaning Oestreicher) a descendent of the Mosaic.

We knocked confidently by rattling at the window showing the distinguishing hemp of Austrian. We have always had a favorable bias for our Jewish countrymen in this nation. They have brought over so many ancient patriarchal customs of antiquity unadulterated, faithful, and pure in their sympathetic breasts. Here the noble manners of hospitality sweep away the cold breath of selfishness found among the Americans. The Jews are always ready to welcome strangers and donate a warm and magnanimous hand with every occasion.

They opened and the young doorman yelled out to the person in the next room, “Joe, steh auf, Leut from below, sind da!” and because it could not be doubted that we were, “One of our people!” We were then bombarded with all the tastes of the kosher delicatessen: belek, kugel, kindeln, and other tidbits of the Jewish frying pan. We were offered a nice, clean room and did not suspect that the close Yom Kippur (Jewish fast day) should frustrate our feast.

Jewish-immigrant brothers, Julius and Joseph Austrian, were prominent La Pointe residents at this time.

Jewish-immigrant brothers, Julius and Joseph Austrian, were prominent La Pointe residents at this time.  This image depicts an incident from Benjamin Armstrong’s Early Life Among the Indians (Engraving by Marr & Richards Co.).

17 September, early, 61° Fahr. The actual owner of the home was absent. However, his younger brother received us with all the warmth of a Bayreuth Jew. He had only been in the country a short time, and spoke English with a Spanish-sounding accent as he called to us in the room, “Waken sie!” He showed us a pair of Indian snowshoes, and asked, “Haben sie snow shoes noch nie geused?*” He finally told of the fish trade in the same mixed gibberish, “Below werden die Fische umgepakt, inspected, und dann weider vereignepakt again.”

(*German immigrants all have a peculiar manner of acquiring the English language. As they hear a strange new name, they mix it together immediately with the words of their native language, without regard for how the expression works in English. A carpenter told us, “Wenn sie ein loghouse bauen wollen un dasselbe inwendig geplastered und von außen geclapboarded wird, so wird es 700 dollars kosten!”

In Pennsylvania, all counties speak an unintelligible German-English slang. It may be that after a few generations, a whole new language is emerging. So, some German immigrants are a tragic example of how one can forget his native language without having to learn another language as a substitute.)

La Pointe is the largest of several islands known under the collective name of Isles des Apotres. It has an unusual history. One of the earliest points on Lake Superior where men of faith planted the cross of salvation in 1665, it wasn’t until a century later that the progress of civilization began to push the two and four-legged forest dwellers further and further west . For several years it was the home depot (post) of the Fur Trading Company. This trading company was founded in 1808 by John Jacob Astor as the American Fur Trading Company, by an act of law of the State of New York. It granted exclusive right of trade and intercourse with the Indians, and in earlier times, provided an immense source of power and wealth. Currently, the business is divided between a Company of the West and the North West, of which the latter united with the Hudson’s Bay Company* and created unrestricted competition and limited the field of activity. The company of the west, currently under the leadership of J. Chouteau and Company, trades with the Indians of the Missouri and Mississippi. Its headquarters are at the upper Mississippi. The company owns 25 stations (trading posts) employing 200 voyageurs who take care of transporting commodities in the business season and bring the furs to the businesses located in St. Paul, Mendota, and Crow Wing in the Minnesota Territory.

(*[This footnote goes on for several pages on the history and structure of the Hudson Bay Company. As it interrupts the narrative, and can be found in other sources, I’ve omitted it.])

The different Indian tribes will kill the animals of the forest in the course of the year and then gather at certain points for the individual bands. Every year there is a caravan of agents (traders) of the fur company who obtain this rich quantity of valuable animal skins from the ignorant Indians for a lowly price of trade items.

This commercial agent will bring birch canoes full of presents across Lake Superior, and usually in 26 to 30 days will bring back the skins of bears, wolves, silver and other foxes, beavers, raccoon, martens, wolverine, otters, muskrats, weasels, and buffalos. Whether their fate is to be a winter covering for the delicate lady’s hands or the lining of a skirt in the princely salons is yet to be determined.

Next door, in perhaps richer numbers and selection, but certainly of far less value, are items of the clever broker. The eyes glare as he flaunts his manufactures. One sees, woolen blankets, cloth fabrics, firearms, ammunition, tin kettles, earrings, finger rings, brass buttons, breastplates, wampum, chopping knives, birch canoes, and mirrors. There is makeup of red, blue, black, and green color, but all the items together carry only one color, that of speculation and dizzying purpose.

Although the furs are barter items, they have an adopted value determined so that the price of the animal fur always corresponds with a certain number of exchanged wares. But the furs are usually valued very low and in contrast, the reverse items are priced very high. The total traffic area with the Indians in the West should produce 1 million dollars annually. Together, the furs are shipped, via New York, to London which is the main market for the American fur trade.

Since we did not visit these remote areas during the season of barter, we could not bear witness to this certainly most-interesting and instructive spectacle, but we cannot omit some words and impart some pressure as we become aware of the facts which throw a sad light on the business of the whites with the Indians. We believe it is the same, and more truthful, to be told as it is by Schoolcraft, the highly-respected American historian, on his travels among the tribes on Lake Superior.

A shotgun worth 10 guineas was sold by an agent to an Indian chief for 120 pounds of beaver skins, or 480 dollars of value. A caravan of 6 bales of barter commodities was traded for $2000. In Athabasca, 96 sacks of beaver skins weighing 8640 pounds brought back four dollars of value when their real worth was $34,560!

Another scholarly researcher, Coldon,writing in 1741 in the area of the Five Nations, describes how the whites in general and the traders in particular, create debts. The vice of drunkenness among the wild Indians occurs so frequently because the greed of the traders allows them to shrink to the lowest means and intentionally put the foolish aborigines in a state of intoxication causing an even more advantageous position for fraud. This evil passion has wreaked more havoc among the Indians than disease or war. It has destroyed more than instruction in Christianity could ever be capable of building up.

Among the Indian tribes there is a strongly-held opinion that if you murder a fur trader, he will retaliate by intentionally bringing back infected goods.* This belief probably arose from the sensitivity caused by the way the whiteskins associate with the redskins. They treat the actual natives of American soil as their subjects and servants, and consider it their privilege to satisfy their greed and passion and claim material and bodily impunity.**

(*[Here the authors insert an extensive footnote about smallpox infections in the Lake Superior region. As it disrupts the narrative and is information that can be found in Schoolcraft’s Narrative of an Expedition Through the Upper Mississippi River to Itasca Lake, I’ve omitted it here.])

(**Two residents of La Pointe told us how a former agent convinced several Indians and mix-bloods to entrust him with their savings due to them from the sale of the Indian country to the government. He used the advantage of his position to gain their trust and did not issue receipts for the borrowed. He had about $800 from everyone but when it was claimed, the fraudulent agent told them they would have to be content with repayment in commodities, flour, sausage, and potatoes, for which the he charged an exorbitant price. We started this narrative not wanting to believe it, but two good Catholics swore on the host. The agent has since left this island, to general contempt, taking the gold pieces of the Indians with him.)

The Voyageurs (1846) by Charles Deas (Wikimedia Images)

After this discussion of the of the rates of the American Fur Company and its agents, we want to add some details about the men whose labor and time exerted such a great influence on the fate and culture of the Indian tribes. We wish to add a few explanatory words about the sad presence on La Pointe of the voyageurs or courriers du bois.

This peculiar class of people, which is like a vein of metal that suddenly disappears within the bedrock and reappears many hundreds of miles away under the same geological conditions, their light reaches the borders of the eastern Canadas. The British people, with their religion and customs, reappeared on the shores of these northern lakes only in 1808 with the Fur Company. For labor they drew on those who could carry their wares across the lakes and communicate with the Indians.

Many young men of adventurous natures left the old wide streets of Montreal and moved into the trackless primeval forests of the West. Young and strong as laborers, they soon started to adopt the lifestyle and language of the aborigines. They married with the Indians and inhabit small settlements scattered throughout those mighty lands which begin at Mackinow Island and come up the upper lake to the region of Minnesota. They almost all speak the Canadian patois along with the language of the Chippewas, the tribe with which they came into kinship. We found only a few, even among the younger generation, who understood English.

Since then, every day the population of the otherwise deserted shore of Lake Superior increases with the discovery of copper mines. The animals driven away by the whirlwind of civilization toward the west, attract the Indians with their sensitive guns, leaving La Pointe, abandoned by the Company for their headquarters at St. Paul in Minnesota. Most voyageurs left the island, having seen their business in ruins and lacking their former importance. Just a few families remain here, making a meager livelihood of hunting, fishing, and the occasional convoy of a few travelers led by business, science, or love of nature who purchase their limited resources.*

(*Except for us, this year they had only two travelers visit this area for scientific interest. The scarcity of this type of tourist seems to be the reason why the price the voyageurs and their companions ask is high. We paid all our leaders one and one half dollars a day and just as many for the days necessary for their return. The voyageurs are democratic and truly similar to those Alpine villagers who charged the emperor two Louis d’or for a breakfast of two eggs.)

A devout Franciscan friar, the family of a Methodist preacher, a school teacher, and a skilled tradesman, together with some old canoe houses, remains of the once large voyageur legion, make up the small numbers of the white population.

The island is 15 miles long, 5.6 miles wide, and has 30 miles in circumference. The main formation is sandstone and red clay. Vegetation proliferates in spruce, pine, cedar, birch, tamarack (Larix americana), etc. The oval horseshoe shape of the island makes it one of the best ports of the entirety of Lake Superior, and this, despite current unemployment, promises hope for a comfortable future.

Add to that, the infinite abundance of fish on their shores. Delicious, but only edible in the spring, are the Siscawit (Salmo siscowet), and the trout (Salmo amethystus). The whitefish (Coregonus albus) are available in uncommon quantities. The most successful fishmonger here sent during the past years, 300 barrels of various species of fish, each 200 pounds, to the markets of Cleveland and Detroit.

The Siscowet, or Fat Trout, is a subspecies of Lake Trout (Drawn by David Starr Jordan, and Barton Warren Evermann, 1911; Digitized by University of Washington)

At the invitation of the zealous schoolteacher*, we toured the schoolhouse. Here we met Old Buffalo (Chi Waishki or Pezhickee), the 90-year-old hereditary chief of the Chippewa band. He was wrapped in a blue striped shirt and a wool blanket. He carried a royal scepter made from a broken wooden base of a bed as a symbol of his authority. He was looking for some glue to repair a garment for a young Indian. We find it necessary here to mention that of the many Chippewas on this island, very few are full-blood Indians. Having crossed frequently with the European race, and through the efforts of Christian missionaries, they have adopted the habits of civilization. They inhabit the abandoned wooden shacks of the Fur Company, and are even given to industrial employment.

(*Mr. Pulcifer, the schoolmaster is a highly-educated teacher. He gives the Sabbath service in the absence of the Methodist preacher. The Methodist mission on the island of La Pointe was founded in 1831).

The Indian chief, worthy by his age, heredity, and his imposing figure, told us he was born near the island and left the area only once to travel in the matters of his tribe to the Great Father* in Washington. His stay was accompanied by many consoling words but little actual success. Since then, he’s been back to the chase. One winter, he brought in 150 fox skins. Despite this wealth of skins in a game-rich area, he is now poor. Here we have the hereditary Chippewa chief, whose generations (totem) are carved in the ancient birch bark,** giving us profuse thanks for just a modest silver coin and a piece of dry cloth. What time can bring to a ruler!

(*”Great Father” is what the Indians call the President and other agents of the United States government.)

(**Almost all Indian tribes have the custom of preserving their lineage from oblivion by carving characters, that correspond to the names of their tribe, on trees, canoes, weapons and everywhere else.

Strangely, we later learned that the majestic Old Buffalo was violently opposed for years to the education and spiritual progress of the Indians. Probably, it’s because he suspected a better instructed generation would no longer obey. Presently, he tacitly accepts the existence of the school and even visits sometimes, where like ourselves, he has the opportunity to see the gains made in this school with its stubborn, fastidious look of an old German high council.)

Although made of simple planks, the school hall is clean and well-ventilated. The youth, consisting of 25 mix-blooded children, are instructed by the Methodist teachers in reading, writing, arithmetic, geography, and natural history. The teacher takes 6 to 8 children to the teacher’s desk and tells them to read their lessons or recite them from memory. Most often, there are questions which are subjected to discussion, questions that relate to the everyday world. This gives the youth the advantage of preparation for practical life.*

(*One of these practical textbooks is similar to Guide to Knowledge, a popular textbook in England: Conversations on common things by a teacher. Boston, Munroe and Francis. 1849.)

For example, a student may read a sentence in which the word “lead” occurs. This immediately gives rise to an instructive conversation about this noble metal, such as where lead is most found, what it is used for, the compounds in which it is used, etc. The youth, by learning this way about various natural phenomena, learns at the same time to know and admire the sources of a country’s wealth. It is an early and delicate way to teach the students the important parts of the geographical, physical, and political history of the country before their own history.

The front page of the Kladderadatsh, a German-languague satirical newspaper published in Berlin. Despite it’s popularity among the masses in Europe, I’m not sure the kids in La Pointe had subscriptions (Wikimedia Images).

At the conclusion of the lesson, the older children, by their own reflection but encouraged by their teacher, asked us several questions about European life: if many European children went to school, and what they learned there…

It was shamefully difficult answering these simple questions asked by the children.

We told these smart young half-Indians that here in Europe the same God lives and moves as in their hemisphere, and that His sun is the only true light that rises for the peoples of the East. We replied further that children learn a tremendous amount but usually know incredibly little, and finally, that the Berliner Kladderadatsch is the most widely read political journal. This last answer left the little indigene who asked the pointed questions bewildered and seemed to discourage the asking of any further information about Europe. At that point, the school meeting was cancelled to our great relief.

Another no-less worthy host received us with warm greetings of the heart. It was the worthy Franciscan monk, Father Scolla, from Rudolphswerth in Carinthia. We went to deliver the pleasure of a recommendation to our pious countryman. We knocked at the meager gate of the little boarded house that grew out from the rear part of the church. We are now almost ashamed of the worldly manner in which we approached, given the distinguished reception we received at the hands of such a pious priest.

Alternate translation of this passage found in History of the diocese of Sault Ste, Marie and Marquette  (1906) by Antoine Ivan Rezek pg.367 (Digitized by Google Books)

Our traveling way of life often finds us witness to scenes of parting, separation, and reunion, but we have never seen any man become so pale, taken, and overcome with intimate emotion as this Franciscan when he learned through language and handshake that we were compatriots from the Imperial City.

We can reasonably account for this surprise in that almost 20 years had passed since the lone missionary had seen a countryman “of the Imperial City” and had been addressed in his language, and felt the warm shake of an Austrian hand. His whole religious intercourse with the faithful, be it preaching the gospel at the pulpit, forgiving sin in confessional, or donating food for the journey to the deathbed, happens in a foreign tongue, in French and Indian language.

What troubled us most about his monastic life was the poverty and helplessness with which this devout priest remains continually fights to preach the Way. The greater part of his church consists of converted Indians and mix-bloods, who all live in such poor circumstances that there is no thought of support for this priest. The maintenance costs for the church and its priests must therefore be restricted to those means which fall from the general missionary funds of the Catholic Church.

The quota, that makes its way to the Church of Our Lady of La Pointe, is extremely low, and sometimes isn’t received for so many years that one gets the impression that the bishop in Milwaukee has forgotten the lonely forests of Madeline Island, its Lady, and Father Scolla. The pious Franciscan, whose destitution has denied him any assistance in church and house, must therefore do as priests and lay ministers do. He decorates and adorns the high altar, paints the images of saints, rings the bell, and worries about the upkeep of his small house at the same time.

cntd. translation in Rezek pg.368

On the Sunday before we left, we attended the service. The small church was quite filled with Indian women, mix-bloods, and Canadian voyageurs. The women wore long cloth of dark green, blue, and black covering them from hips to head and wrapping them in one whole soft shape. The men were all dressed in European clothing. During the vicarious sacrifice of the mass, four half-Indians in white surplices sang the Latin text shouldering such edification that you would have sworn they understood every word.

The sermon was held in French, the most common language of the island, and it was appropriate for the comprehension of the people in the audience. In the afternoon, the tireless Franciscan monk preaches in Indian for his neophytes, which prevents age from weakening his intellectual ability to learn a foreign tongue.

Much more edification of the faithful would have prevailed if not for the wailing cries of the infants disturbed by the devotion, who were brought along on the backs of the countless “squaws.” But these grumpy little citizens of the world seemed to understand even less than the adult choir of the plot of the Latin score.

Fr. Otto Skolla was from Novo Mesto (Rudolfswert) in today’s Slovenia not far from the Slovenian homeland of his fellow Lake Superior priest, Bishop Frederick Baraga (Rezek pg. 360)

When we speak of the conviction in his calling and pure enthusiasm of the priest’s benediction, of the faithful community dropping to their knees, covering their faces, and reverently making the sign of the cross, we could not help but feel sadness that such a worthy and pious work could not flourish better due to a lack of temporal goods.

What ability to spread blessings the Catholic missionary would have if equipped with the necessary material resources: a teacher for the youth, a doctor for the sick, a support for the poor. How can the Church win over humanity when right now the distressing spectacle is such that the Catholic youth, lacking the funds for a teacher, get no education, and the narrow-minded principles of their spiritual board keep them from getting permission to attend the Methodist school?

If you watch the incredible speed of the other religious sects, such as the Methodists, Baptists, and Presbyterians, and the extraordinary sums taken in and put out for education and missionary purposes– they have missionaries in all ports in the Union–and how without consideration of their religion, they receive immigrants, comfort the sick, the suffering, and take care of the children, while the Herald of Catholic teaching to foreign lands moves slowly. It may not surprise you, especially here in the United States that foreign religious sects are gaining converts while the ranks of the Catholic Church, despite the massive influx of Catholic populations from Ireland and Germany, not only aren’t increasing, but are actually seeing a decrease in numbers.

The Catholic church on Madeline Island as drawn by Skolla (Rezek pg.361).

CAUTION:  This translation was made using Google Translate by someone who neither speaks nor reads German.  It should not be considered accurate by scholarly standards.

TO BE CONTINUED…

Who doesn’t love a good mystery?

In my continuing goal to actually add original archival research to this site, rather than always mooching off the labors of others, I present to you another document from the Wheeler Family Papers.   Last week, I popped over to the Wisconsin Historical Society collections at the Northern Great Lakes Visitor Center in Ashland, and brought back some great stuff.  Unlike the somber Sandy Lake  letters I published July 11th, this first new document is a mysterious (and often hilarious) journal from 1843 and 1844.

It was in the Wheeler papers, but it was neither written by nor for one of the Wheelers.  There is no name on it to indicate an author, and despite a year of entries, very little to indicate his occupation (unless he was a weatherman).  He starts in Fond du Lac, Wisconsin, bound for Fond du Lac, Minnesota–though neither was a state yet.  Our guy reaches Lake Superior at a time of great change.  The Ojibwe have just ceded the land in the Treaty of 1842, commercial traffic is beginning to start on Lake Superior, and the old fur-trade economy is dying out.

Our guy doesn’t seem to be a native of this area.  He’s not married.  He doesn’t seem to be strongly connected to the fur trade.  If he works for the government, he isn’t very powerful.  He is definitely not a missionary.  He doesn’t seem to be a land speculator or anything like that. 

Who is he, and why did he come here?  I have some hunches, but nothing solid.  Read it and let me know what you think.

1843

Aug. 24th 1843.  left Taycheedah for Milwaukie on my route to Lake Superior, drove to Cases[?] in Fond du Lac

His ultimate destination is Fond du Lac of Lake Superior (today’s Fond du Lac, MN), but here he’s referring to Fond du Lac of Lake Winnebago (FdL, WI).

25th                   Drove to Cases on Milwaukie road, commenced rowing before we arrived, and we put up for the night.

26th                   Started in the rain, drove to Vinydans[?], rain all the time. wet my carpet bag and clothes—we put out 12 O’clock m. took clothes out of my traveling bag and dried them.

27th sunday         Left early in the morning.  arrived at Milwaukie at 12 O clock M.  stayed at the Fountain house, had good fun.

28th                   Purchased provisions and other articles of outfit and embarked aboard the Steamboat Chesapeake for Mackinac 9 O’clock P. M. had a pleasant time.

30th                   Arrived at Mackinac 6 O’clock A.M. put up at Mr. Wescott’s had excellent fare and good company, charges reasonable.  four Thousand Indian men encamped on the Island for Payment—very warm weather—Slept with windows raised, and uncomfortably warm.  There are a few white families, but the mass of the people are a motley crowd “from snowy white to sooty[?],” I visited the curiosities, the old fort Holmes, the sugar loaf rock the arched rock—heard some good stories well told by Mr. Wescott and a gentleman from Philadelphia.

Sept 4th              Left Mackinac on board the Steamer Gen. Scott 8 O’clock A. M.  arrived at Sault St, Marie same night 6 O’clock—very pleasant weather.  gardens look well.  Put up at Johnsons.  had good fare fish eggs fowls and garden vegetables.

Johnsons is likely Johnston’s, the dominant fur-trading family of the Soo.

7th                     Embarked on board the Brig John Jacob Astor for La Pointe.  Sailed fifty miles.  at midnight the wind shifted suddenly into the N.W. and blew a hurricane and we were obliged to run back into the St. Marie’s river, and lay there at Pine Point until Sunday.

10th                   when we best[?] out of the river, and proceeding on

1843

Sept 11th            Monday  heading against hard wind all day—

Mr. Wheeler: Rev. Leonard H. Wheeler
makak: a semi-rigid or rigid container: a basket (especially one of birch bark), a box (Photo: Smithsonian Institution; Definition: Ojibwe People’s Dictionary).

12th                   Warm cloudless brilliant morning, a perfect calm—10 O’clock fair wind, and with every sail our vessel plows the deep, with majesty.

13th                   cloudy—fair wind, we arrive at La Pointe 9 O’clock P.M. when a cannon fired from on board the vessel announced our arrival.

Mr. Wheeler of the Presbyterian Mission was very kind in receiving me to room with him, and I am indebted to him and family for many acts of kindness during my stay at La Pointe, and I fell under [?] for about 15 lbs boiled beef and a small Mokuk of sugar, which they insisted on my taking on my departure for Fond du Lac, and which men[?] very p[?]able while wind on my way upon the shore of Lake Superior.

27th                   Left La Pointe about 4 O clock P. M. in small boat in company with the farmer & Blacksmith stationed at Fond du Lac.  we rowed to Raspberry river and encamped.

Farmer & Blacksmith:  Under the terms of the 1842 Treaty of La Pointe along with annual payments of money and goods, and money to establish schools, the government paid the Ojibwe “two thousand (2,000) dollars for the support of two blacksmiths shops, (including pay of smiths and assistants, and iron steel &c.) one thousand (1,000) dollars for pay of two farmers, twelve hundred (1,200) for pay of two carpenters…”  My working hypothesis is that this journal was written by the government carpenter, but I’ve yet to figure out his name.
Raspberry River:  Flows into Raspberry Bay north of Red Cliff.  Siskiwit Bay:  near modern day Cornucopia, Wisconsin.  Bark Point:   just east of Herbster.  Pukwaekah (Gaa-apakwaanikaa) River is the Flagg River (Port Wing, WI).  For another post on these locations, check out Kah-puk-wi-e-kah: Cornucopia, Herbster, or Port Wing? from March 30th.

28th                   Head wind—rowed to Siscowet Bay and encamped.

29th                   Rain and fair wind, we embarked about 8 O clock in the rain—in doubling Bark Point we got an Ocean more, but our little boat rides it nobly.  the wind and rain increase, and we run into Pukwaekah river, the wind blowing directly on shore and the waves dashing to an enormous height, it was by miracle, our men chose,  that struck the mouth of that small river, and entered in safety, After we had pitched our tent, we saw eight canoes with sails making directly for the river.  they could not strike the entrance at the mouth of the river, and were driven on shore upon the beach and filled. We assisted in hauling our some of the first that came, and they assisted the rest.

1843

Sept 30th            High wind and rain.  We remained at this place until wednesday.

Oct 4th               At 1 O clock A. M. the wind having abated we again embarked and rowed into the mouth of the St. Louis at 1 O clock P. M. I threw myself upon the bank, completely exhausted, and thankful to be once more on Terra firma, and determined to stay there until my strength should be reignited, however having taken dinner upon the bank and a cup of tea, the wind sprang up favorably and we sailed up the river ten miles and encamped upon an island.

A.M.F:  American Fur Company

5th                     Arrived at the A.M.F.’s Trading Post the place of our destination, at 10 O’clock A.M.  (mild and pleasant from this time to the 24th weather has been remarkably.

24th                   Cold—snow and some ice in the river

26th                   The river froze over at this place.

27th                   Colder the ice makes fast in the river

Nov 1st              Crossed the river on the ice—winter weather—

2nd                    Moderate

5th                     Sunday warm the ice is failing in the river dangerous crossing on foot

7th and 8th           Warm and pleasant—the ice is melting

9th                     Warm and misty—thawing fort

20th                   Warm—rains a little—the river is nearly clean of ice—

Dec. 3rd              The weather up to this date has been very mild.  No snow, the ice on the river scarcely sufficient to bear a horse and train—

Although this journal doesn’t have a lot of solid narrative history in it, I love the references to how some of the holidays were celebrated around here 170 years ago.  It prompted me to look up the origins of April Fools Day, for one.  New Years hasn’t changed much, though we have to wonder if our unknown narrator ever got his kiss.

Jan 1st 1844        Warm and misty—more like April fool than New years day

1844

Jan 1st               On this day I must record the honor of being visited by some half dozen pretty squaws expecting a New Years present and a kiss, not being aware of the etiquette of the place, we were rather taken by surprise, in not having presents prepared—however a few articles were mustered, an I must here acknowledge that although, out presents were not very valuable, we were entitled to the reward of a kiss, which I was ungallant enough not to claim, but they’ll never slip through my fingers in that way again.

March 2nd           New sugar, weather pleasant

3rd                     Cloudy chilly wind

Bebiizigindibe (Curly Head) signed the Treaty of 1842 as 2nd Chief from Gull Lake. According to William Warren, he was known as “Little Curly Head.” “Big Curly Head” was a famous Gull Lake war chief who died in 1825 while returning home from the Treaty of Prairie du Chien. The younger chief was the son of Niigaani-giizhig (also killed by the Dakota), and the half-brother of Gwiiwizhenzhish or Bad Boy (pictured). According to Warren, this incident broke a truce between the two nations (Photo by Whitney’s of St. Paul, Collections of the Minnesota Historical Society).

17th                   Pleasant, two Indians arrive and bring the news that the chief of the Gull Lake band of Chippeways has been killed by the Sioux—there appears to be not much excitement among the Indians here upon the subject.  The name of the chief that is killed is Babezegondeba (Curly Head)

The winter has been remarkably mild and pleasant—but little snow—no tedious storms and but two or three cold days.

31st                   A cloudy brilliant day—The frogs are singing

April 1st             A lovely spring morning—warm—the Ducks are flying

Afternoon a little cloudy but warm

Evening, moonlight—beautiful and bright

2nd                    Warm morning.  afternoon high wind rain

A pleasant moonlight evening—warm

3rd                     Briliant morning—warm afternoon appearance of rain.  the ice is moving out of the river  Ducks & Geese are flying and we have fresh fish

4th                     Clean cold morning wind N.E. afternoon high wind chilly.  The clear of ice at this place.

5th                     Cold cloudy morning.  Wind NE. After noon wind and rain from the N.E.

1844

April

6th                     Wind N.E. continues to rain moderately again—thunder and rain during the past night.

7th                     Sunday.  warm rainy day—attended church

8th                     Cloudy morning and warm, afternoon very fair.

9th                     Fair frosty morning, afternoon very warm.

10th                   Cloudy and warm—thunder lightning and rain during the past night, afternoon fair and warm.

11th                   Rainy warm morning, with thunder and lightning afternoon fair and very warm.

12th                   Fair warm morning, after noon, cloudy with a little rain thunder and lightning—Musketoes appear

13th                   Most beautiful spring morning—fair warm day, wind S.W.

14th                   Cool cloudy day—Wind N.E. (Sunday)

15th                   Rainy, warm day

16th                   Fair cool morning—after noon warmer

A striker is a blacksmith’s apprentice, a position accounted for in the Treaty of 1842.  The Belangers (Bellonger, Belangie) were a large mix-blood trading family spread throughout the Ojibwe country. It’s hard to tell which Belanger this is, if he’s the striker, if he accompanied the striker and blacksmith to La Pointe, or if he took over for the striker at Fond du Lac when he went to La Pointe.  

17th                   Fair and warm day (Striker started for La Pointe Bellanger with the Blacksmith)

18th                   Another beautiful day.

19th                   Warm rainy day

20th                   Rainy day

21st                   Sunday fair and cool—high wind from N.E.

22nd                   Cool morning—some cloudy—P.M. high wind and rain

23rd                   High wind and rain from the N.E.—tremendous storm;

24th                   Fair morning moderately warm—afternoon fair.  Musketoes

25th                   Rainy day

26th                   Cool cloudy morning

27th}                  fair & warm

28th

29th                   Beautiful April day

30th                   Rainy day

May 1st              Warm with high wind

2nd                    Do. a little rain

3rd                     Warm—sunshine and showers

4th}                   Beautiful warm day

5th

6th                     Most beautiful brilliant day

the woods have already a shade of green

1844

May 7th              Warm rainy day

farmer, the  Blacksmith & Striker: Again, all that’s missing is the carpenter, right?.  A man named Mis-co-pe-nen-shey (Miskobineshii) or Red Bird signed the Treaty of 1863 as a chief of the Lake Winnibigoshish band.  It’s unclear if this is the same person.

June 21st            Since the last date the weather has been good for the season—during the month of may occasionally a frosty night with sufficient variety of sunshine and shower.  On this day I started for La Pointe in company with the farmer, the Blacksmith & Striker, and Indian, named Red Bird, in a small boat. we rowed to the River Aminicon and encamped.

22nd                   Three O’clock A.M. Struck our tent and embarked—took the oars, (about 6 O’clock met a large batteau from La Pointe Bound for Fond du Lac with seed Potatoes for the Indians, it also had letters for Fond du Lac, among which was one for my self—The farmer returned to Fond du Lac to attend to the distribution of the Potatoes.  We breakfasted at Burnt wood River.  about 7 O’clock The wind sprang up favorably and blew a steady strong blast all day, and we arrived at La Pointe about sun set.

Burnt wood River: the Brule River.  Burntwood is a translation of the French Bois Brule, which is a translation of the Ojibwe wiisakode.

23rd                   Sunday, attended church

24th                   Did nothing in particular—weather very warm

28th                   Was taken suddenly with crick in the back which laid me up for a week

Charles Wulff Borup, an immigrant doctor from Denmark, was agent for the American Fur Company at La Pointe.  His wife, Elizabeth Beaulieu, was from a prominent mix-blooded trading family.  

July 4th              Independence day—Just able to get about The batteaus were fitted out by Dr. Borup for a pleasure ride, by way of celebrating the birth day of American Independence—These boats were propelled by eight sturdy Canadian voyagers each, nearly all the inhabitants of La Pointe were on board, and I was among the number, we were conveyed , amidst the firing of pocket pistols, rifles, shot guns & the music and mirth of the half-breeds and the mild cadence of the Canadian Boat songs, to one of the Islands of the Apostles about ten miles distant from La Pointe.  Here we disembarked and partook of a sumptuous dinner which had been prepared and brought on board the boats.

The brig John Jacob Astor, named for the fur baron pictured above, was one of the earliest commercial vessels on Lake Superior.  It sank near Copper Harbor about two months after the La Pointe Independence Day celebration (Painting by Gilbert Stuart, Wikimedia Images).

Just as we had finished the repast, having done ample justice to the viands which were placed before us, Some one, by means of a large spy glass discovered the Brig Astor supposed to be about 10 or 15 miles distant beating for La Pointe in thirty minutes we were all on board our boats and bound to meet the Astor. The Canadians were all commotion, and rowed and sung with all their might for about eight miles when finding that we yet a long distance from the vessel, she making little head way, and it being past middle of the afternoon, the question arose whether we should go forward or return to La Pointe.  a vote was taken, but as the chairman was unable to decide which party carried the point, he said he should be under the necessity of dividing the boat.  this was accordingly done, and all those who were desirous to go a head, took one boat, and those who wished to return the other.  I was anxious to go and meet the vessel, but being unwell was advised to return, and did so, and arrived at La Pointe at dusk.

July 11th            Started from La Pointe for Fond du Lac with Mr. Johnson & Lady missionaries at Leech Lake.  Mr. Hunter the Blacksmith, and two Indians, in our small boat. sailed about three miles a squall came up suddenly and drove us back to La Pointe—Started again after noon and rowed to Sandy River and encamped next

12th day              rowed to Burnt wood (Iron) river.

13th                   Arrived at Fond du Lac 9 O’clock P.M.

Aug 6th              Since I arrived the weather has been intensely warm  Yesterday Mr. Hunter started for La Pointe to attend the Payment.  I am alone

Erethizon dorsatum, North American Porcupine: I’m going to assume our author devoured one of these guys. Hedgehogs are exclusively an Old World animal (J. Glover, Wikimedia Images, CC)

Aug 27th            The weather fair, the nights begin to be cooler.  Musketoes and gnats have given up the contest and left us in full and peaceable possession of the country.  Since Mr. hunter left for the payment I have been unwell, no appetite, foul stomac, after trying various remedies, in order to settle my stomac, I succeeded in effecting it at last by devouring a large portion of roast Hedge hog But was immediately taken down with a rheumatism in my back, which has held me to the present time and from which I am just recovering.

An Indian has just arrived from Leech Lake bringing news that the Sioux have killed a chippeway and that the Chippeways in retaliation have killed eight Sioux.

29th                   Johnson arrived from La Pointe—Rainy day.

31st                   The farmer and Blacksmith arrived from La Pointe

The weather is very warm—

Sept 5               Weather continues warm.  Mr. Wright Mr Coe and wife start for Red Lake (they are Missionaries)

10                     Frosty night

11                     Do.       “

12                     Cloudy and warm

13                     Do.       Do.       “

14                     Do.       Do.       Do. Batteau arrived from La Pointe

15                     Sunday  foggy morning—very warm fair day

16                     Warm

22                     Do.

29                     fair

Oct 3rd               Warm and fair

Sunday 13th        fair days & frosty nights, this month, thus far

14-15                Rainy days

19th                   cold

20                     Snow covers the ground—the river is nightly frozen over at some places—

21                     fine day

22&23               fair & warm thunder & lightning at night

24th                   Do.       Do.       (Agent arrived from La Pointe 28th)

28th                   Cold—snow in the afternoon and night

—————————————————————————————————————–

END OF 1843-44 JOURNAL

The last two pages of the document are written in the same handwriting, a few years later in 1847, and take the form of a cash ledger.

________________________________________________________________

1847 Madam Defoe [?][?] 1847
Dec 3rd [?] [?]
p/o 4 lbs Butter 1 00
“ 3 Gallons Soap 1 00
15th By Making 2 pr Moccasins 50
[Washing 2 Down pieces ?] 1 00
Mending pants [?] 25
Joseph Defoe Jr
p/o 50 lbs Candles 1 50
“ 10 “ Pork 1 50
“ 20 “ flour 1 25
By three days work by self and son 3 75
p/o Pork 4 lbs 50
Then, as now, the Defoe (Dufault, DeFaut) family was widespread and numerous.  There were multiple Joseph Defoes living in both La Pointe and Fond du Lac at this time.  More than one was married to a woman named Julia.  My instinct is that this Joseph was the one born in the 1790s.
[?]:  There are experts out there on 19th-century account book shorthand.  I am not one of them.

____________________________________________________________________________

1847 Memorandum
Aug Went to La Pointe with Carleton
Staid four days
Oct 9th Went to La Pointe (Monday)
12 Returned 4 O’clock P.M.
16 Went to La Pointe. returned same night
24th Do.     Do.
25th Returned
Nov. 28th Lent Mr. Wood 10 lbs nails–
5 lbs 4[?] 5 lbs 10[?] previous to this time 12 lbs
4[?]  Total= 22 lbs
By three days work by self and son
p/o Pork 4 lbs
Nov T.A. Warren Due to Cash 2 00
Lent 10 lbs nails: Is he the government carpenter?
Truman A. Warren, son of Lyman Warren and Marie Cadotte Warren, brother of Willam W. (Wisconsin Historical Society Image ID: 28289)

____________________________________________________________________________

While not overly significant historically, I enjoyed typing up this anonymous journal.  The New Years, Independence Day, and “Hedge Hog” stories made me laugh out loud.  You just don’t get that kind of stuff from an uptight missionary, greedy trader, or boring government official.  It really makes me want to know who this guy was.  If you can identify him, please let me know.

Sources:

Ely, Edmund Franklin, and Theresa M. Schenck. The Ojibwe Journals of Edmund F. Ely, 1833-1849. Lincoln: University of Nebraska, 2012. Print.
KAPPLER’S INDIAN AFFAIRS: LAWS AND TREATIES. Ed. Charles J. Kappler. Oklahoma State University Library, n.d. Web. 21 June 2012. <http:// digital.library.okstate.edu/Kappler/>.
Nichols, John, and Earl Nyholm. A Concise Dictionary of Minnesota Ojibwe. Minneapolis: University of Minnesota, 1995. Print.
Schenck, Theresa M. William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Schoolcraft, Henry Rowe. Historical and Statistical Information Respecting the History, Condition and Prospects of the Indian Tribes of the United States. Philadelphia: Lippincott, 1853. Print.
Warren, William W., and Edward D. Neill. History of the Ojibway Nation. Minneapolis: Ross & Haines, 1957. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.