History of the Ojibway Nation/Chapter 11
CHAPTER XI.
TAKING OF MILLE LACS BY THE OJIBWAYS.
Mille Lacs, the M'dé Wakan, or Spirit Lake of the Dakotas,[1] and the Missi-sag-i-egan or "the lake that spreads all over" of the Ojibways, is one of the largest and most beautiful sheets of water in Minnesota Territory.[2] It lies imbedded in deep forests, midway between the Mississippi and the head of Lake Superior. Its picturesque shores are skirted with immense groves of valuable sugar maple, and the soil on which they grow is not to be surpassed in richness by any section of country in the northwest
The lake is nearly circular in form, though indented with deep bays, and the view over its waters broken here and there by bold points or promontories. It is about twenty miles across from shore to shore, and a person standing on its pebbly beach on a clear, calm day, can but just discern the blue outlines of the opposite side, especially as the country surrounding it is comparatively low and level. Its waters are clear and pure as the waters of Lake Superior, and fish of the finest species are found to abound therein. Connected with it is a string of marshy, or mud-bottomed, lakes in which the water is but a few feet deep, and wherein the wild rice of the north grows luxuriantly, and in the greatest abundance.
Possessing these and other advantages, there is not a spot in the northwest which an Indian would sooner choose as a home and dwelling place, than Mille Lacs. It is not then to be wondered at, that for nearly two centuries, it has formed a bone of strife and contention between the Ojibways and Dakotas.
The name of the still large and important band of Dakotas known as the Mdé wakantons, has been derived from this lake; they now dwell on the Mississippi and the lower portions of the Minnesota River.[3] Their ancestors were dwellers on Spirit Lake, and their bones have enriched the soil about its shores.
I gather from "A sketch of the early trade and traders of Minnesota," by the Rev. Edward D. Neill, of St. Paul, published in the Annals of the Minnesota Historical Society for 1852, that in the year 1680, the Franciscan priest Hennepin, with two companions named Michael Ako[4] and Picard du Gay, were taken captive by the Dakotas of Mille Lacs. This fact is mentioned here to show that at this date, this tribe still held possession, and resided on or near this lake. It is further stated that through the influence of the early French traders who first built posts in their country, among whom may be mentioned as most conspicuous the names of Nicholas Perrot and Le Sueur, "the Dakotas began to be led away from the rice grounds of the Mille Lacs region."
Tradition among the Ojibways says otherwise. They deny that the influence of the traders could induce the Mdewakantons to evacuate such a desirable point in their country as Mille Lacs, a spot covered with their permanent earthen[5] wigwams, and the resting place of their forefathers.
Our own experience of the great love and attachment which the red race has ever shown to their ancient village sites, would cause us to doubt this assertion on the part of the Dakotas. It is sooner to be believed that the same force which has caused them to relinquish, step by step, all their former country east of the Mississippi during the course of the past two or three centuries, operated to drive them from this, their strongest hold of olden times.
The manner in which the Ojibways first came into possession of Mille Lacs, is vividly related by their old men, and this event forms a prominent item in the course of their past history. The tradition of this occurrence is briefly as follows, taken by the writer from the lips of one of their most truth-telling sages, who is now a resident of Mille Lacs, and who is the descendant of a long line of noted chiefs.
TRADITION OF THE TAKING OF MILLE LACS BY THE OJIBWAYS.
Five generations ago, shortly after the Ojibways residing on the shores of Lake Superior had commenced to obtain fire-arms and ammunition of the old French traders, a firm peace existed between them and the Dakotas, who then resided on the head waters of the Mississippi and the midland country which lay between this river and the Great Lake.
Good-will existed between the two tribes, and the roads to their villages were clear and unobstructed. Peace-parties of the Dakotas visited the wigwams of the Ojibways, and the Ojibways, in like manner, visits the Tepees and earthen lodges of the Dakotas. The good feeling existing between them was such, that intermarriages even took place between them.
It appears, however, impossible, that these two powerful tribes should ever remain long in peace with each other. On this occasion the war-club had lain buried but a few winters, when it was again violently dug up, and the ancient feud raged more fiercely than ever.
Ill-will was first created in the breasts of the two tribes against one another, through a quarrel which happened between an Ojibway and a Dakota gallant, respecting a woman whom they both courted. The woman was a Dakota, and the affair took place at a village of her people. Of her two suitors she preferred the Ojibway, and the rejected gallant, in revenge, took the life of his successful rival. This act, however, did not result in immediate hostilities; it only reminded the warriors of the two tribes that they had once been enemies; it required a more aggravating cause than this to break the ties which several years of good understanding and social intercourse had created between them, and this cause was not long in forthcoming.
There was an old man residing at Fond du Lac of Lake Superior, which place had at this time, already become an important village of the Ojibways. This old man was looked upon by his people with much respect and consideration: though not a chief, he was a great hunter, and his lodge ever abounded in plenty. He belonged to the Marten Totem family. He was blessed with four sons, all of whom were full grown and likely men, "fair to look upon." They were accustomed to make frequent visits to the villages of the Dakotas, and they generally returned laden with presents, for the young women of their tribe looked on them with wishful and longing eyes.
Shortly after the quarrel about the woman had taken place, which resulted in the death of an Ojibway, the four brothers paid the Dakotas one of their usual peaceful visits; they proceeded to their great town at Mille Lac, which was but two days from their own villages. During this visit, one of the brothers was treacherously murdered, and but three returned with safety to their father's wigwam.
The old man did not even complain when he heard that their former enemies had sent his son to travel on the Spirit road; and shortly after, when his three surviving sons asked his permission to go again to enter the lodges of the Dakotas, he told them to go, "for probably," said he, "they have taken the life of my son through mistake." The brothers proceeded as before to Mille Lac, and on this occasion, two of them were again treacherously killed, and but one returned to the wigwam of his bereaved father. The fount of the old man's tears still did not open, though he blacked his face in mourning, and his head hung down in sorrow.
Once more his sole surviving son requested to pay the Dakotas a peace visit, that he might look on the graves of his deceased brethren. His sorrow stricken parent said to him, "go, my son, for probably they have struck your brothers through mistake." Day after day rolled over, till the time came when he had promised to return. The days, however, kept rolling on, and the young man returned not to cheer the lonely lodge of his father. A full moon passed over, and still he made not his appearance, and the old man became convinced that the Dakotas had sent him to join his murdered brethren in the land of Spirits. Now, for the first time, the bereaved father began to weep, the fount of his tears welled forth bitter drops, and he mourned bitterly for his lost children.
"An Ojibway warrior never throws away his tears," and the old man determined to have revenge. For two years he busied himself in making preparations. With the fruits of his hunts he procured ammunition and other materials for a war party. He sent his tobacco and war-club to the remotest villages of his people, detailing his wrong and inviting them to collect by a certain day at Fond du Lac, to go with him in "search for his lost children." His summons was promptly and numerously obeyed, and nearly all the men of his tribe residing on the shores of the Great Lake, collected by the appointed time at Fond du Lac. Their scalping knives had long rusted in disuse, and the warriors were eager once more to stain them with the blood of their old enemy.
Having made the customary preparations, and invoked the Great Spirit to their aid, this large war party which the old man had collected, left Fond du Lac, and followed the trail towards Mille Lac, which was then considered the strongest hold of their enemies, and where the blood which they went to revenge had been spilt. The Dakotas occupied the lake in two large villages, one being located on Cormorant point, and the other at the outlet of the lake. A few miles below this last village, they possessed another considerable village on a smaller lake, connected with Mille Lac by a portion of Rum River which run through it. These villages consisted mostly of earthen wigwams such as are found still to be in use among the Arickarees and other tribes residing on the Upper Missouri.
The vanguard of the Ojibways fell on the Dakotas at Cormorant point early in the morning, and such was the extent of the war party, that before the rear had arrived, the battle at this point had already ended by the almost total extermination of its inhabitants; a small remnant only, retired in their canoes to the greater village located at the entry. This, the Ojibways attacked with all their forces; after a brave defence with their bows and barbed arrows, the Dakotas took refuge in their earthen lodges from in the more deadly weapons of their enemy.
The only manner by which the Ojibways could harass and dislodge them from these otherwise secure retreats, was to throw small bundles or bags of powder into the aperture made in the top of each, both for the purpose of giving light within, and emitting the smoke of the wigwam fire. The bundles ignited by the fire, spread death and dismay amongst the miserable beings who crowded within. Not having as yet, like the more fortunate Ojibways, been blessed with the presence of white traders, the Dakotas were still ignorant of the nature of gunpowder, and the idea possessing their minds that their enemies were aided by spirits, they gave up the fight in despair and were easily dispatched. But a remnant retired during the darkness of night to their last remaining village on the smaller lake. Here they made their last stand, and the Ojibways following them up, the havoc among their ranks was continued during the whole course of another day.
The next morning the Ojibways wishing to renew the conflict, found the village evacuated by the few who had survived their victorious arms. They had fled during the night down the river in their canoes, and it became a common saying that the former dwellers of Mille Lacs became, by this three days' struggle, swept away for ever from their favorite village sites. The remains of their earthen wigwams are still plainly visible in great numbers on the spots where these events are said to have occurred; they are now mostly covered by forests of maple trees. The Ojibways assert as a proof of this tradition, that whenever they have dug into these mounds, which they occasionally do, they have discovered human bones in great abundance and lying scattered promiscuously in the soil, showing that they had not been regularly buried, but were cut in pieces and scattered about, as Indians always treat those they slay in battle.
It is as well to state here, that some of the old men who relate this tradition, give the name of O-maum-ee to the former dwellers of Mille Lacs, and they further assert that these people were totally exterminated on this occasion. The more intelligent affirm that they were the Ab-oin or Dakotas, who having their principal village on a peninsula, or Min-a-waum, were known in those days by the name of O-maum-ee. This, connected with the fact afforded us by the early French explorers, Hennepin, Du Luth and Le Sueur, that the Mdé wakantons were former dwellers of Mille Lacs, is sufficient to prove the identity of the people whom the Ojibways drove from its possession.
Ojibway tradition further states that the Dakotas who had been driven from Mille Lacs, made another village on Rum River, and that they did not finally leave this region of country[6] till about the year 1770, after their great expedition or war party to the head-waters of the Mississippi, which resulted in the battle of Crow Wing, as will be related in a future chapter.
- ↑ Mille Lacs so called because it is the largest of the numerous lakes, Mille Lacs (Thousand Lakes) of this region. Upon Franquelin's Map of 1688, it is called Buade, the family name of Count Frontenac then governor of Canada, and Rum River its outlet is called Rivière des François (French River) or Sioux River. Upon Hennepin's Map Rivière des François is R. de St. Francis.—E.D.N.
- ↑ Written in A.D. 1852. Minnesota in 1858 was admitted as one of the United States of America.—E.D.N.
- ↑ The M'déwakantons (Spirit Lake People), in 1852 were divided into seven bands, who dwelt on the western banks of the Mississippi and in the lower Minnesota valley. The Ki-yuk-sa band lived below Lake Pepin. Another band dwelt at Re-mni-ca (Hill, water and wood) now Red Wing, a few miles above Lake Pepin. Kaposia band, four miles below St. Paul, Grey Iron's band at Black Dog's village on the south bank of the Minnesota, above Mendota. Oak Grove band and Good Road's band on the upper bank of the Minnesota, eight miles above Fort Snelling. Shokpedan, or Little Six, band near the present town of Shakopee.
In 1854 they were living on a reservation in the valley of the upper Minnesota River. The Kaposia band was four miles below the mouth of the Red Wood River, Shokpedan's band at the mouth of that stream, while those of Wapatha and Waukouta were nearer the white settlements, and remained here until after the massacre of 1862, when they were removed to the valley of the Missouri River.—E.D.N. - ↑ Also spelled Accault. La Salle writes that Ako was the leader of the party.—E.D.N.
- ↑ The early French explorers only mention wigwams of bark or skins.—E.D.N.
- ↑ The Mdé wakanton Sioux used to assert that about the year 1780, they lived in one village, on the banks of the Minnesota, a short distance above Mendota.—E.D.N.