Chapter I

The Christian will no doubt feel for my poor people, when he hears the story of one brought from that unfortunate race called the Indians. The lover of humanity will be glad to see that that once powerful race can be made to enjoy the blessings of life.

What was once impossible-or rather thought to be—is made possible through my experience. I have made many close observations of men, and things around me; but, I regret to say, that I do not think I have made as good use of my opportunities as I might have done. It will be seen that I know but little-yet O how precious that little! —I would rather lose my right hand than be deprived of it.

I loved the woods, and the chase. I had the nature for it, and gloried in nothing else. The mind for letters was in me, but was asleep, till the dawn of Christianity arose, and awoke the slumbers of the soul into energy and action.

You will see that I served the imaginary gods of my poor blind father. I was out early and late in quest of the favors of the Mon-e-doos(spirits,) who, it was said, were numerous—who filled the air! At early dawn I watched the rising of the palace of the Great Spirit—the sun—who, it was said, made the world!

Early as I can recollect, I was taught that it was the gift of the many spirits to be a good hunter and warrior; and much of my time I devoted in search of their favors. On the mountain top, or along the valley, or the water brook, I searched for some kind intimation from the spirits who made their residence in the noise of the waterfalls.

I dreaded to hear the voice of the angry spirit in the gathering clouds. I looked with anxiety to catch a glimpse of the wings of the Great Spirit, who shrouded himself in rolling white and dark clouds—who, with his wings, fanned the earth, and laid low the tall pines and hemlock in his course—who rode in whirlwinds and tornadoes, and plucked the trees from their woven roots—who chased other gods from his course—who drove the Bad Spirit from the surface of the earth, down to the dark caverns of the deep. Yet he was a kind spirit. My father taught me to call that spirit Ke-shamon-e-doo—Benevolent spirit—for his ancestors taught him no other name to give to that spirit who made the earth, with all its variety and smiling beauty. His benevolence I saw in the running of the streams, for the animals to quench their thirst and the fishes to live; the fruit of the earth teemed wherever I looked. Every thing I saw smilingly said Ke-sha-mon-e-doo nin-ge-oo-she-ig—the Benevolent spirit made me.

Where is he? My father pointed to the sun. What is his will concerning me, and the rest of the Indian race? This was a question that I found no one could answer, until a beam from heaven shone on my pathway, which was very dark, when first I saw that there was a true heaven—not in the far-setting sun, where the Indian anticipated a rest, a home for his spirit—but in the bosom of the Highest.

I view my life like the mariner on the wide ocean, without a compass, in the dark night, as he watches the heavens for the north star, which his eye having discovered, he makes his way amidst surging seas, and tossed by angry billows into the very jaws of death, till he arrives safely anchored at port. I have been tossed with hope and fear in this life; no star-light shone on my way, until the men of God pointed me to a Star in the East, as it rose with all its splendor and glory. It was the Star of Bethlehem. I could now say in the language of the poet—

“Once on the raging seas I rode,
The storm was loud, the night was dark;
The ocean yawned, and rudely blowed
The wind that tossed my foundering bark.”

Yes, I hope to sing some day in the realms of bliss

“It was my guide, my light, my all!
It bade my dark foreboding cease;
And through the storm and danger’s thrall,
It led me to the port of peace.”

I have not the happiness of being able to refer to written records in narrating the history of my forefathers; but I can reveal to the world what has long been laid up in my memory; so that when “I go the way of all the earth,” the crooked and singular paths which I have made in the world, may not only be a warning to others, but may inspire them with a trust in God. And not only a warning and a trust, but also thal the world may learn that there once lived such a man as Kah-ge-ga-gah-bowh, when they read his griefs and his joys.

My parents were of the Ojebwa nation, who lived on the lake back of Cobourg, on the shores of Lake Ontario, Canada West. The lake was called Rice Lake, where there was a quantity of wild rice, and much game of different kinds, before the whites cleared away the woods, where the deer and the bear then resorted.

My father and mother were taught the religion of their nation. My father became a medicine man in the early part of his life, and always had by him the implements or war, which generally distinguish our head men. He was a good hunter as any in the tribe. Very few brought more furs than he did in the spring. Every spring they returned from their hunting grounds. The Ojeb was each claimed, and claim to this day, hunting grounds, rivers, lakes, and whole districts of country. No one hunted on each other’s ground. My father had the northern fork of the river Trent, above Bellmont lake.

My great-grandfather was the first who ventured to settle at Rice Lake, after the Ojebwa nation defeated the Hurons, who once inhabited all the lakes in Western Canada, and who had a large village just on the top of the hill of the Anderson farm, (which was afterwards occupied by the Ojebwas,) and which furnished a magnificent view of the lakes and surrounding country. He was of the Crane tribe, i.e. had a crane for his totem—coat of arms—which now forms the totem of the villagers, excepting those who have since come amongst us from other villages by intermarriage, for there was a law that no one was to marry one of the same totem, for all considered each other as being related. He must have been a daring adventurer—a warrior—for no one would have ventured to go and settle down on the land from which they had just driven the Hurons, whom the Ojebwas conquered and reduced, unless he was a great hero. It is said that he lived about the islands of Rice Lake, secreting himself from the enemy for several years, until some others came and joined him, when they formed a settlement on one of the islands. He must have been a great hunter, for this was one of the principal inducements that made him venture there, for there must have been abundance of game of every kind The Ojebwas are called, here and all around, Massissuagays, because they came from Me-sey Sah-gieng, at the head of Lake Huron, as you go up to Sault St. Marie falls.

Here he lived in jeopardy—with his life in his hand—enduring the unpleasant idea that he lived in the land of bones—amidst the gloom which shrouded the once happy and populous village of the Hurons; here their bones lay broad-cast around his wigwam; where, among these woods once rang the war cry of the Hurons, echoing along the valley of the river Trent, but whose sinewed arms now laid low, with their badges and arms of war, in one common grave, near the residence of Peter Anderson, Esq. Their graves, forming a hillock, are now all that remain of this once powerful nation. Their bones, gun barrels, tomahawks, war spears, large scalping knives, are yet to be found there. This must have taken place soon after the formation of the settlement in Quebec.

The Crane tribe became the sole proprietors of this part of the Ojebwa land; the descendants of this tribe will continue to wear the distinguishing sign; except in a few instances, the chiefs are of this tribe.

My grandfather lived here about this time, and held some friendly intercourse with the whites. My father here learned the manners, customs, and worship of the nation. He, and others, became acquainted with the early settlers, and have ever been friendly with the whites. And I know the day when he used to shake the hand of the white man, and, very friendly the white man would say, “take some whiskey.” When he saw any hungering for venison, he gave them to eat; and some, in return for his kindness, have repaid him after they became good and great farmers.

My mother was of the Eagle tribe; she was a sensible woman; she was as good a hunter as any of the Indians; she could shoot the deer, and the ducks flying, as well as they. Nature had done a great deal for her, for she was active; and she was much more cleanly than the majority of our women in those days. She lived to see the day when most of her children were given up to the Lord in Christian baptism; while she experienced a change of heart, and the fullness of God in man, for she lived daily in the enjoyment of God’s favors. I will speak more of her at a proper time, respecting her life and happy death.

My father still lives; he is from sixty-five to seventy years old, and is one of the chiefs of Rice Lake Indian Village. He used to love fire-water before he was converted to God, but now lives in the enjoyment of religion, and he is happy without the devil’s spittal—whiskey. If Christianity had not come, and the grace of God had not taken possession of his heart, his head would soon have been laid low beneath the fallen leaves of the forest, and I, left, in my youthful days, an orphan. But to God be all the praise for his timely deliverance.

The reader will see that I cannot boast of an exalted parentage, nor trace the past history to some renowned warrior in days of yore, but let the above suffice. My fathers were those who endured much; who first took possession of the conquered lands of the Hurons.

I was born in nature’s wide domain! The trees were all that sheltered my infant limbs—the blue heavens all that covered me. I am one of nature’s children; I have always admired her; she shall be my glory; her features-her robes, and the wreath about her brow the seasons-her stately oaks, and the evergreen-her hair-ringlets over the earth, all contribute to my enduring love of her; and wherever I see her, emotions of pleasure roll in my breast, and swell and burst like waves on the shores of the ocean, in prayer to Him who has placed me in her hand. It is thought great to be born in palaces, surrounded with wealth -but to be born in nature’s wide domain is greater still!

I was born sometime in the fall of 1818, near the mouth of the river Trent, called in our language, Sah-ge-dah-we-ge-wah-noong, while my father and mother were attending the annual distribution of the presents from the government to the Indians. I was the third of our family; a brother and sister being older, both of whom died. My brother died without the knowledge of the Saviour, but my sister experienced the power of the loving grace of God. One brother, and two step-brothers, are still alive.

I remember the tall trees, and the dark woods—the swamp just by, where the little wren sang so melodiously after the going down of the sun in the west—the current of the broad river Trent—the skipping of the fish, and the noise of the rapids a little above. It was here I first saw the light; a little fallen down shelter, made of evergreens, and a few dead embers, the remains of the last fire that shed its genial warmth around, were all that marked the spot. When I last visited it, nothing but fur poles stuck in the ground, and they were leaning on account of decay. Is this dear spot, made green by the tears of memory, any less enticing and hallowed than the palaces where princes are born? I would much ‘mure glory in this birth-place, with the broad canopy of heaven above me, and the giant arms of the forest trees for my shelter, than to be born in palaces of marble, studded with pillars of gold! Nature will be nature stil’, while palaces shall decay and fall in ruins. Yes, Niagara will be Niagara a thousand years hence! the rainbow, a wreath over her brow, shall continue as long as the sun, and the flowing of the river! While the work of art, however impregnable, shall in atoms fall.

Our wigwam we always carried with us wherever we went. It was made in the following manner: Poles were cut about fifteen feet long; three with crotches at the end, which were stuck in the ground some distance apart, the upper ends meeting, and fastened with bark; and then other poles were cut in circular form and bound round the first, and then covered with plaited reeds, or sewed birch bark, leaving an opening on top for the smoke to escape. The skins of animals formed a covering for a gap, which answered for a door. The family all seated tailor-fashion on mats. In the fall and winter they were generally made more secure, for the purpose of keeping out the rain and cold. The covering of our wigwam was always carried by my mother, whenever we went through the woods. In the summer it was easier and pleasanter to move about from place to place, than in the winter. In the summer we had birch bark canoes, and with these we travelled very rapidly and easily. In the winter every thing was carried upon the back. I have known some Indians to carry a whole deer-not a small one, but a buck. If an Indian could lift up his pack off the ground by means of his arms, it was a good load, not too light nor too heavy. I once carried one hundred and ninety-six weight of flour, twelve pounds of shot, five pounds of coffee, and some sugar, about a quarter of a mile, without resting-the flour was in two bags. It felt very heavy. This was since I travelled with the missionaries, in going over one of the portages in the west.

Our summer houses were made like those in gardens among the whites, except that the skeleton is covered with bark.

The hunting grounds of the Indians were secured by right, a law and custom among themselves. No one was allowed to hunt on another’s land, without invitation or permission. If any person was found trespassing on the ground of another, all his things were taken from him, except a handful of shot, powder sufficient to serve him in going straight home, a gun, a tomahawk, and a knife; all the fur, and other things, were taken from him. If he were found a second time trespassing, all his things were taken away from him, except food sufficient to subsist on while going home. And should he still come a third time to trespass on the same, or another man’s hunting grounds, his nation, or tribe, are then informed of it, who take up his case. If still he disobey, he is banished from his tribe.

My father’s hunting ground was at the head of Crow River, a branch of the River Trent, north of the Prince Edward District, Canada West. There are two branches to this river—one belongs to George Poudash, one of the principal chiefs of our nation; the other to my father; and the Crow River belongs to another chief by the name of John Crow. During the last war the Indians did not hunt or fish much for nearly six years, and at the end of that time there were large quantities of beaver, otter, minks, lynx, fishes, etc.

These hunting grounds abound with rivers and lakes; the face of the country is swampy and rocky, the deer and the bear abound in these woods; part of the surrendered territory is included in it. In the year 1818, 1,800,000 acres of it were surrendered to the British government. For how much, do you ask? For $2,960 per annum! What a great sum for British generosity!

Much of the back country still remains unsold, and I hope the scales will be removed from the eyes of my poor countrymen, that they may see the robberies perpetrated upon them, before they surrender another foot of territory.

From these lakes and rivers come the best furs that are caught in Western Canada. Buyers of fur get large quantities from here. They are then shipped to New York city, or to England. Whenever fruit is plenty, bears are also plenty, and there is much bear hunting. Before the whites came amongst us, the skins of these animals served for clothing; they are now sold from three to eight dollars apiece.

My father generally took one or two families with him when he went to hunt; all were to hunt, and place their gains into one common stock till spring, (for they were often out all winter,) when a division took place.