was given in the course of the day, for firing at the various species of water fowl which resort to this stream. The saw-billed duck,8 which is a common species, has an art of protecting its young, which we had frequent opportunities of observing. When the mother is surprised with a brood, she affects to have a wing broken, and flaps awkwardly on the water, as if unable to rise. By thus attracting notice to herself, the young, who are unable, at this season, to fly, have an opportunity to screen themselves: and the mother then boldly rises from the stream, and puts an end to the pursuit.
The river continues to descend in steps. The second series of rapids was followed by a second level, or plateau, in which the channel assumes a width nearly, or quite, double to that which it presents on the rapids. On this level, the Cano river comes in, as a tributary on the right shore. The volume of water is perceptibly increased by it. This plateau may extend nine miles. It is succeeded by rapids of a milder character, below which the river again displays itself in savannahs, with a comparatively wide, winding channel. These are finally terminated by short and easy rapids, which bring the river out of what, we may designate as its alpine passes. We landed for the purpose of breakfast, on an open pine bank, (left shore,) near the termination of the third plateau. Several beautifully clear and cool springs were observed running from its base into the river. It requires, indeed, but a bare recollection of observed facts, to make it evident that the waters of both branches of the Mississippi, have their origin in springs of bright and pure water. It may be farther observed, that although the Upper Mississippi receives a number of colored tributaries, all its larger rivers are pure, and it is itself essentially a clear stream, when not in flood, as far as its junction with the Missouri.
At four o’clock, we came to the junction of the Piniddiwin, a tributary from the left, having its origin in a lake, and entering the Mississippi amidst an extensive marsh of rice, reeds, and rushes, which give it rather the appearance of a marsh than a lake. It is, however, called Lac la Folle. This spot was estimated to be one hundred and four miles below Itasca Lake. The name of the river employed above, is an abbreviation of the phrase Tah-pinuniddewin, the place of violent deaths, in allusion to an inroad and murder committed at this place, in former times, by the Sioux. A party of this tribe, had previously entrenched themselves on the river above, at a spot which concealed their position and gave them command of the river channel. After waiting here for a time, without success, they proceeded lower, and discovered a Chippewa lodge, not far below the entrance of this river. It was cautiously approached, assaulted, and all its inmates killed, without distinction of age or sex. This event happened at an early period. No persons are now living who were contemporary with the victims. And it may be regarded as one of the occurrences which marked the Chippewa conquest of this portion of the country.
About eighteen miles below the junction of the Piniddiwin, we debarked for the purpose of cooking supper, and preparing our canoes for a night descent, as the channel of the river was now sufficiently broad, deep, and equable to justify it. An Ocaut Ekinabic, was killed at this place. Lieut. Allen, wishing day light, to finish tracing the river to its junction with the east fork, encamped here. By the time we were ready to embark, clouds had overcast the moon, which afforded a clear light before. But we trusted to our experienced guide, on a part of the river familiar to him, and we had no cause to repent of our confidence. Several shots were fired during the night at deer, standing in the edge of the water. The men landed at one spot, and pursued an animal, supposed to have been wounded. We found ourselves at the junction, about half past one o’clock in the morning, (15th.) Having given notices of our ascent of the river thus far, it is unnecessary to add to them. We were borne along with the double force of current and paddles, and with no care of topographical observation to delay our progress. The night air became very damp and chilly. To defend ourselves from it, we disposed of our travelling cloaks and blankets in the best manner possible. Neither sleep nor rest were, however, truly attainable, in a confined position where there was not room enough to extend the body, and every limb was so hampered as to make it impracticable to afford the relief of a change of position. Day light broke upon us in our descent from Lac Travers, and we reached our permanent encampment on the island in Cass Lake, at nine o’clock in the morning. We had been eleven hours and a half in our canoes. Mr. Allen did not rejoin us till four o’clock in the afternoon.
The day being the Sabbath, the Reverend Mr. Boutwell, devoted a part of it, as he had done on the previous Sabbaths of our route, in giving religious instruction. As three of the soldiers of the party were christians, and two of our canoe-men could sing Indian hymns; singing, both in English and in Indian, became practicable. Mr. Johnston’s readiness in scripture translation, put it in the power of Mr. B. to address them on the leading doctrines of the gospel. With what effects these exhortations were listened to, on this, or on other occasions, cannot be fully stated. Strict attention appeared to be paid by the Indians, during these little forest meetings, which were generally held under some spreading tree, or on the grassy area of some sheltered glade, contiguous to the camp. Incredulity and bold cavilings, were more observable, I think, at the most remote points of our route; and most interest manifested in the subject, in the villages situated nearest the frontier posts. Whatever were the results, it is to be hoped that no circumstances will prevent Mr. B. from communicating his observations to the christian public, at an early period.
The field for missionary labor, in all the region northwest of St. Mary’s and Michilimackinac, is certainly a very extensive and important one. And the incitements to its occupancy, at the present era, may be said to be decidedly greater, than they have been at any time, since the discovery of the country. No very strong barriers appear to stand in the way of the introduction of christianity among the northern tribes. Their institutions, moral and political, are so fragile, as to be ready to tumble on the application of the slightest power. They are not worshippers of the sun, or the moon. They have no list of imaginary gods, of the horrid character, which belong to the idolatrous nations of Asia and Africa. A Hindoo worshipper would hardly be able to impose his tale of multiform incarnations, and transmigratory existence, upon their belief. And a votary of Juggernaut, would verily be looked on by them, as little better than a mad man. It is not, however, to be inferred that because these gross forms of idolatry do not exist, they have no idolatry at all. Their medicinism, is nothing more nor less than a species of idolatry. They impute supernatural powers to certain material substances, which are preserved and guarded with religious care. These objects, which are often taken from the mineral kingdom, are carried about in sacks, and are appealed to under every form of solemnity, to perform cures, and to grant deliverances, which would require a miracle. Their lesser monedos, of which the number is endless, are expected to operate through these idol-medicines. And although they do not bow down to them, nor appear to place an implicit confidence in them, they remain in a state of mental alarm, which often impels them to resort to their influence. Nothing is more common, however, on conversing with them, than to find individuals, who are ready to acknowledge, the insufficiency of these means, and who appear to be prepared to abandon them, and embrace the doctrine of the Savior, the moment the fear of popular opinion among their own people, can be removed. No dead man has been deified by them, and they have not a name or word in their language, so far as known, which represents a god, but that of “Monedo.” This word, I am inclined to think, is itself, a derivative from one of the forms of the active verb, Momo, to take. But, like other Chippewa verbs, it is so buried and clogged with adjuncts, in the nature of prefix and suffix, that it might often require a Champollion to decipher it. And here, it may be observed, that Indian verbs, have not only the active and passive forms, but these forms are indicated by separate words. Thus, momo, verb active to take. Odápin, verb passive, to take. Each verb has the animate and inanimate forms. As most verbs are transitives, and their simplest forms indicate the third person singular of the imperative mood, the following conjugations of the verb, to take, result:
Momih, verb active, animate, take him.
Momon, verb active, inanimate, take it.
Odápin, verb passive, animate, take him.
Odapinun, verb passive, inanimate, take it.
CHAPTER VIII.