Narrative of an Expedition through the Upper Mississippi to Itasca Lake. Henry Rowe Schoolcraft

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.