The banner at the top of this website reads “Primary history of the Chequamegon Region before 1860. In the About page, I explain that 1860 is really an arbitrary round number, and what I’m really focusing on is this area before it became dominated by an English-speaking American society. This is not an easy date to pinpoint, though I think most would argue it happened between 1842 and 1855. While the Treaty of La Pointe in 1854 is an easy marker of separation between the two eras, I would argue that the annuity payments that took place on the island the next summer, can also be seen as a watershed moment in history.
Crocket McElroy from a short biography in the Cyclopedia of Michigan: historical and biographical, comprising a synopsis of general history of the state, and biographical sketches of men who have, in their various spheres, contributed toward its development. Ed. John Bersey. Western Engraving and Publishing; 1890 (Digitized by Google Books)
The 1855 payment, in many ways, illustrates the change in the relationship between the United States and the Ojibwe people that would characterize the rest of the 19th century and early 20th century. The threats of Ojibwe removal or military conflict between the two nations largely ended with the treaty and the establishment of reservations. However, in their place was a paternalistic and domineering government that felt a responsibility to “civilize the Indian.” No one at this time embodied this idea more than George Manypenny, the Commissioner of Indian Affairs, and it was Manypenny, himself, who presided over the 1855 payment.
The days were over when master politicians like Buffalo and Flat Mouth could try to negotiate with the Americans as equals while playing them off of the British in Canada at the same time. In fact, Buffalo died during the 1855 payment, and the new generation of chiefs were men who had spent their youth in a time of Ojibwe power, but who would grow old in an era where government Indian Agents would rule the reservations like petty dictators. The men of this generation, Jayjigwyong (“Little Buffalo”) of Red Cliff, Blackbird of Bad River, and Naaganab of Fond du Lac, were the ones who were prominent during the summer of 1855.
Until this point, our knowledge of the 1855 payment cams largely from the essay The Chippewas of Lake Superior by a witness named Richard Morse. Dr. Morse’s writing includes a number of speeches by the Ojibwe leadership and a number of smaller accounts of items that piqued his interest, including the story of Hanging Cloud the female warrior, and the deaths of Buffalo and Oshogay. However, when reading Morse, one gets the sense that he or she is not getting stray observations of an uninformed visitor rather than a complete story.
It was for this reason that I got excited today when I stumbled across a second memoir of the 1855 payment. It comes from Volume 5 of Americana, a turn-of-the-century historical journal. Crocket McElroy, the author, is writing around fifty years after he witnessed the 1855 payment as a young clerk in Bayfield.
We still do not have a full picture of the 1855 payment, since we will never have full written accounts from Blackbird, Naaganab, and the rest of the Ojibwe leadership, but McElroy’s essay does provide an interesting contrast to Morse’s. The two men saw many of the same events but interpreted them very differently. And while McElroy’s racist beliefs skew his observations and make his writing hard to stomach, in some ways his observations are as informative as Morse’s even though his work is considerably shorter:
From Americana v.5 American Historical Company, American Historical Society, National Americana Society Publishing Society of New York, 1910 (Digitized by Google Books) pages 298-302.
AN INDIAN PAYMENT
By Crocket McElroy
In August 1855 about three thousand Chippewa Indians gathered at the village of Lapointe, on Lapointe Island, Lake Superior, for an Indian Payment and also to hold a council with the commissioner of Indian affairs, who at that time was George W. Monypenny of Ohio. The Indians selected for their orator a chief named Blackbird, and the choice was a good one, as Blackbird held his own well in a long discussion with the commissioner. Blackbird was not one of the haughty style of Indians, but modest in his bearing, with a good command of language and a clear head. In his speeches he showed much ingenuity and ably pleaded the cause of his people. He spoke in Chippewa stopping frequently to give the interpreter time to translate what he said into English. In beginning his address he spoke substantially as follows:
“My great white father, we are pleased to meet you and have a talk with you We are friends and we want to remain friends. We expect to do what you want us to do, and we hope that you will deal kindly with us. We wish to remind you that we are the source from which you have derived all your riches. Our furs, our timber, our lands, everything that we have goes to you; even the gold out of which that chain was forged (pointing to a heavy watch chain that the commissioner carried) came from us, and now we hope that you will not use that chain to bind us.”
Buffalo’s death in 1855 marked the end of an era. Jayjigwyong (Young Buffalo) was no young man when he took over from his father. The connection between Buffalo and Buffalo, New York also appears in Morse on page 368, although he says the names are not connected. If Buffalo did indeed live in the Niagara region, it may lend credence to the hypothesis explored in Paap’s Red Cliff Wisconsin, that Buffalo fought the Americans in the Indian Wars of the 1790s and signed the Treaty of Greenville (Photo: Wikimedia Images).
The commissioner was an amiable man and got along pleasantly with his savage friends, besides managing the council skilfully.
Among the prominent chiefs attending the payment was Buffalo, then called “Old Buffalo,” as he had a son called “Young Buffalo” who was also an old man. Old Buffalo was said to be over one hundred years old. He died during the council and the writer witnessed the funeral. He was buried in the Indian grave yard near the Indian church in Lapointe village. The body was laid on a stretcher formed of two poles laid lengthwise and several poles laid crosswise. The stretcher was carried on the shoulders of four Indians. Following the corpse was a long procession of Indians in irregular order. It was claimed for Buffalo, that he maintained a camp many years before at the mouth of Buffalo Creek on the Niagara River, and that the creek and the present large and flourishing city of Buffalo were named after him.
Naaganab’s (above) comments about Wheeler being ungenerous with food echoed a common Ojibwe complaint about the ABCFM missionaries. Wheeler’s Protestant Ethic of upward mobility and self-reliance made little sense in a tribal society where those who had extra were expected to share. Read The Ojibwe Journals of Edmund F. Ely, edited by Theresa Schenck, for Naaganab’s experience with another missionary two decades earlier. Read this post if you don’t understand why the Ojibwe resented the missionaries over the issue of food (Photo from Newberry Library Collections, Chicago).
Another prominent chief attending the conference was Ne-gon-up, head chief of the Fond du lac Indians. Negonup’s camp was on the south side of the St Louis River in Wisconsin, about where the city of Superior now stands. Negonup was a shrewd, practical Indian and had considerable influence. The writer saw him going to the Indian church one Sunday, there was a squaw on each side of him and one behind, they were said to be his wives. A good and zealous Methodist minister named Wheeler desired to talk to Negonup and his tribe about the Great Spirit. Negonup it is said expressed himself in regard to Mr. Wheeler in this manner:
“Mr. Wheeler comes to us and says he wants to do us good. He looks like a good man and we think he is and we believe his intentions are good, but he does not bring us any proof. Now if Mr. Wheeler will bring to me a good supply of barrels of flour and barrels of pork, for distribution among my people, then I shall be convinced that he is a good man.”
The sessions of the council began on August 30th and were held in the open air on a grass common. On the second day the special police acting under directions from the Indian agent H. Gilbert, seized two barrels of whisky that was being secretly sold to the half-breeds and Indians. The proceedings of the council were suspended and the two barrels of whisky were rolled into the center of the common. Mr. Gilbert then took a hatchet, chopped a hole into each barrel and poured the whiskey out on the ground. A few half-breeds and Indians in the outer edge of the crowd dropped on their knees and sucked some of the whisky out of the grass.
In accordance with the stipulations of a treaty, the government was distributing among the Indians a large quantity of blankets, cotton cloth, calico, and other kinds of cloth to be used for clothing or bedding. Also provisions, farming implements, cooking utensils, and other articles supposed to be useful to the Indians The Indians were entitled to a certain value per head in goods and also in cash. The cash payment was I think two dollars and fifty cents per head. The goods were distributed first to the heads of families. After the goods were disposed of the money was paid in gold and silver.
Notwithstanding the care exercised by the Indian agent to prevent the sale of liquor to Indians they were still able to find it, and occasionally some would be found drunk. One who was acting badly was arrested and confined in a log lockup, and while there created a great disturbance. He pounded his head against the logs and yelled so loud and continuously as to excite the other Indians and some of them became very angry. It was feared they would make trouble and a rumor spread through the village that the Indians would rise that night, break into the jail, release the prisoner and then murder all the white people on the island. As the Indians outnumbered the whites ten to one the excitement became painfully intense and a meeting of whites and half breeds was called to take action. A company of volunteers was organized to assist the Indian agent in searching for and destroying liquors. A systematic and thorough search was made of nearly every building in the village, from attic to cellar. A good deal of liquor was found and promptly destroyed. After two days of this kind of work the danger of murders being committed by drunken Indians was supposed to be past and quiet was restored. Either the laws of the United States give the Indian agent in such cases arbitrary power, or the agent assumed it at any rate it was courageously exercised.
Rev. Leonard Wheeler’s mission was Congregational-Presbyterian, not Methodist as McElroy states. The Fond du Lac Indians were familiar with both Protestant sects, but the “civilized” Fond du Lac chiefs Zhingob (Nindibens) and Naaganab, much like Jayjigwyong in Red Cliff, aligned with the Catholics. This represented a major threat to Wheeler and his virulently anti-Catholic colleagues who envisioned a fully-assimilated Protestant future for the Ojibwe (Photo: Wisconsin Historical Society).
A good many of the Indians were warriors, who were frequently, in fact, almost constantly at war with the Sioux. They were pure savages, totally uncivilized, and the faces of some of them had an expression as utterly destitute of human kindness as I have ever seen in wild beasts. A small portion of them were partially civilized and a very few could talk a little English. Nearly all the Indians came to the island in their own canoes bringing along the entire family.
The agent completed his work in about twenty-five days.
There is hardly anything that a savage Indian has less use for than money and when it comes into his hands he hastens to spend it. It goes quickly into the hands of traders, half-breeds and the partially civilized Indians.
A few days previous to the opening of the council, the Indians gave a war dance which was attended by a large crowd of Indians and whites. A ring about twenty feet in diameter was formed by male Indians and squaws sitting cross legged around it, a number of whom had small unmusical drums. The ceremony commenced with the Indians in the circle singing: “Hi yi yi, i e, i o.” This was the whole song and it was repeated over and over with tiresome monotony, and the drums were beaten to keep time with the singing. After the singing had been going on for some minutes a warrior bounced into the ring and began to talk. Instantly the singing stopped. The orator showed great agitation, no doubt for the purpose of convincing his hearers that he was a brave warrior. He hopped and jumped about the ring, swung his arms violently and pointed toward his enemies in the west. He was apparently telling how badly the Sioux had been beaten in the last fight, or how they would be whipped in the next one, and perhaps also how many scalps he had taken. So soon as the talking stopped the singing would begin again and after a little more of the ridiculous music, another warrior would bounce into the ring and begin his speech.
For this occasion some of the Indians were painted with different colored paints, made out of clay and other coarse materials daubed on without much regard to order or taste. A good many males were entirely naked except that they wore breech clouts. One Indian had one leg painted black and the other red, and his face was daubed with various colored paints, so that except in the form of his body, he looked like anything but a human being. When a few speeches had been made the war dance ended.
During the council a begging party of Indians went the rounds of the camps to solicit donations for a squaw widow with four children, whose husband had been killed by the Sioux. At every tent something was given and the articles were carried along by the party. One of the presents was a dead dog, a rope was tied to the dog’s legs and an Indian put the rope over his head and let the dog hang on his back. The widow marched in the procession she was a large strong woman with long hair in a single braid hanging down her back. To the end of the braid was tied two scalps which dangled about one foot below. It was said she had killed two Sioux in revenge for their killing her husband and had taken their scalps.
Among the notable persons in attendance at the council, was a lady distinguished as a writer of fiction under the pen name of Grace Greenwood. She had been recently married to a Mr. Lippincott and was accompanied by her husband. Mrs. Lippincott. did not look like a healthy woman, but she lived to be forty-nine years older and to be highly respected and honored before she died in the year 1904.
Hopefully this document will contribute to the understanding of our area in the earliest years after the Treaty of 1854. Look for an upcoming post with a letter from Blackbird himself on issues surrounding the payment.
Sources:
Ely, Edmund Franklin, and Theresa M. Schenck. The Ojibwe Journals of Edmund F. Ely, 1833-1849. Lincoln: University of Nebraska, 2012. Print.
McElroy, Crocket. “An Indian Payment.” Americana v.5. American Historical Company, American Historical Society, National Americana Society Publishing Society of New York, 1910 (Digitized by Google Books) pages 298-302.
Morse, Richard F. “The Chippewas of Lake Superior.” Collections of the State Historical Society of Wisconsin. Ed. Lyman C. Draper. Vol. 3. Madison: State Historical Society of Wisconsin, 1857. 338-69. Print.
Paap, Howard D. Red Cliff, Wisconsin: A History of an Ojibwe Community. St. Cloud, MN: North Star, 2013. Print.
Western Publishing and Engraving. Cyclopedia of Michigan: historical and biographical, comprising a synopsis of general history of the state, and biographical sketches of men who have, in their various spheres, contributed toward its development. John Bersey Ed. Western Publishing and Engraving Co., 1890.
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.
Moritz Wagner (1813-1887) (Wikimedia Images)
Americans love travelogues. From de Tocqueville’s Democracy in America, to Twain’s Roughing It, to Steinbeck’s Travels with Charley, a few pages of a well-written travelogue by a random interloper can often help a reader picture a distant society more clearly than volumes of documents produced by actual members of the community. And while travel writers often misinterpret what they see, their works remain popular long into the future. When you think about it, this isn’t surprising. The genre is built on helping unfamiliar readers interpret a place that is different, whether by space or time, from the one they inhabit. The travel writer explains everything in a nice summary and doesn’t assume the reader knows the subject.
You can imagine, then, my excitement when I accidentally stumbled upon a largely-unknown and untranslated travelogue from 1852 that devotes several pages to to the greater Chequamegon region.
I was playing around on Google Books looking for variants of Chief Buffalo’s name from sources in the 1850s. Those of you who read regularly know that the 1850s were a decade of massive change in this area, and the subject of many of my posts. I was surprised to see one of the results come back in German. The passage clearly included the words Old Buffalo, Pezhickee, La Pointe, and Chippewa, but otherwise, nothing. I don’t speak any German, and I couldn’t decipher all the letters of the old German font.
Karl (Carl) Ritter von Scherzer (1821-1903) (Wikimedia Images)
The book was Reisen in Nordamerika in den Jahren 1852 und 1853 (Travels in North America in the years 1852 and 1853) by the Austrian travel writers Dr. Moritz Wagner and Dr. Carl Scherzer. These two men traveled throughout the world in the mid 19th-century and became well-known figures in Europe as writers, government officials, and scientists. In America, however, Reisen in Nordamerika never caught on. It rests in a handful of libraries, but as far as I can find, it has never been translated into English.
Chapter 21, From Ontonagon to the Mouth of the Bois-brule River, was the chapter I was most interested in. Over the course of a couple of weeks, I plugged paragraphs into Google Translate, about 50 pages worth.
Here is the result (with the caveat that it was e-translated, and I don’t actually know German). Normally I clog up my posts with analysis, but I prefer to let this one stand on its own. Enjoy:
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!
On September 15th, we were under a cloudless sky with the thermometer showing 37°F. In a birch canoe, we set out for Magdalene Island (La Pointe). Our intention was to drive up the great Lake Superior to its western end, then up the St. Louis and Savannah Rivers, to Sandy Lake on the eastern bank of the Mississippi River. Our crew consisted of a young Frenchman of noble birth and education and a captain of the U.S. Navy. Four French Canadians were the leaders of the canoes. Their trustworthy, cheerful, sprightly, and fearless natures carried us so bravely against the thundering waves, that they probably could have even rowed us across the river Styx.
Upon embarkation, an argument broke out between passengers and crew over the issue of overloading the boat. It was only conditioned to hold our many pieces of baggage and the provisions to be acquired along the way. However, our mercenary pilot produced several bags and packages, for which he could be well paid, by carrying them Madeline Island as freight.
Shortly after our exit, the weather hit us and a strong north wind obliged us to pull to shore and make Irish camp, after we had only covered four English miles to the Attacas (Cranberry) Rive,r one of the numerous mountain streams that pour into Lake Superior. We brought enough food from Ontonagon to provide for us for approximately 14 days of travel. The settlers of La Pointe, which is the last point on the lake where whites live, provided for themselves only scanty provisions. A heavy bag of ship’s biscuit was at the end of one canoe, and a second sack contained tea, sugar, flour, and some rice. A small basket contained our cooking and dining utensils.
The captain believed that all these supplies would be unecessary because the bush and fishing would provide us with the richest delicacies. But already in the next lunch hour, when we caught sight of no wild fowl, he said that we must prepare the rice. It was delicious with sugar. Dry wood was collected and a merry flickering fire prepared. An iron kettle hung from birch branches crossed akimbo, and the water soon boiled and evaporated. The sea air was fresh, and the sun shone brightly. The noise of the oncoming waves sounded like martial music to the unfinished ear, so we longed for the peaceful quiet lake. The shore was flat and sandy, but the main attraction of the scenery was in the gigantic forest trees and the richness of their leafy ornaments.
At a quarter to 3 o’clock, we left the bivouac as there was no more wind, and by 3 o’clock, with our camp still visible, the water became weaker and weaker and soon showed tree and cloud upon its smooth surface. We passed the Porcupine Mountains, a mountain range made of trapp geological formation. We observed that some years ago, a large number of inexperienced speculators sunk shafts and made a great number of investments in anticipation of a rich copper discovery. Now everything is destroyed and deserted and only the green arbor vitae remain on the steep trap rocks.
Our night was pretty and serene, so we went uninterrupted until 1 o’clock in the morning. Our experienced boatmen did not trust the deceptive smoothness of the lake, however, and they uttered repeated fears that storms would interrupt our trip. It happens quite often that people who travel in late autumn for pleasure or necessity from Ontonagon to Magdalene Island, 70 miles away, are by sea storms prevented from travelling that geographically-small route for as many as 6 or 8 days.
Used to the life of the Indians in the primeval forests, for whom even in places of civilization prefer the green carpet under the open sky to the soft rug and closed room, the elements could not dampen the emotion of the paddlers of the canoe or force out the pleasure of the chase.* But for Europeans, all sense of romantic adventure is gone when in such a forest for days without protection from the heavy rain and without shelter from the cold eeriness for his shivering limbs.
(*We were accompanied on our trip throughout the lakes of western Canada by half-Indians who had paternal European blood in their veins. Yet so often, a situation would allow us to spend a night inside rather than outdoors, but they always asked us to choose to Irish camp outside with the Indians, who lived at the various places. Although one spoke excellent English, and they were both drawn more to the great American race, they thought, felt, and spoke—Indian!)
It is amazing the carelessness with which the camp is set near the sparks of the crackling fire. An overwhelming calm is needed to prevent frequent accidents, or even loss of human life, from falling on the brands. As we were getting ready to continue our journey early in the morning, we found the front part of our tent riddled with a myriad of flickering sparks.
16 September (50° Fahrenheit)*) Black River, seven miles past Presque Isle. Gradually the shore area becomes rolling hills around Black River Mountain, which is about 100 feet in height. Frequently, immense masses of rock protrude along the banks and make a sudden landing impossible. This difficulty to reach shore, which can stretch for several miles long, is why a competent captain will only risk a daring canoe crossing on a fairly calm lake.
(*We checked the thermometer regularly every morning at 7 o’clock, and when travel conditions allowed it, at noon and evening.)
At Little Girl’s Point, a name linked to a romantic legend, we prepared lunch from the unfinished bread from the day before. We had rice, tea, and the remains of the bread we brought from a bakery in Ontonagon from our first days.
In the afternoon, we met at a distance a canoe with two Indians and a traveler going in an easterly direction. We got close enough to ask some short questions in telegraph style. We asked, “Where do you go? How is the water in the St. Louis and Savannah River?”
We were answered in the same brevity that they were from Crow Wing going to Ontonagon, and that the rivers were almost dried from a month-long lack of rain.
The last information was of utmost importance to us for it changed, all of a sudden, the fibers of our entire itinerary. With the state of the rivers, we would have to do most of the 300-mile long route on foot which neither the advanced season of the year, nor the sandy steppes invited. If we had been able to extend our trip, we could have visited Itasca Lake, the cradle of the Mississippi, where only a few historically-impressive researchers and travelers have passed near: Pike, Cass, Schoolcraft, Nicollet, and to our knowledge, no Austrian.
However, this was impossible considering our lack of necessary academic preparation and in consideration of the economy of our travel plan. We do not like the error, we would almost say vice, of so many travelers who rush in hasty discontent, supported by modern transport, through wonderful parts of creation without gaining any knowledge of the land’s physical history and the fate of its inhabitants.*
(*We were told here recently of such a German tourist who traveled through Mexico in only a fortnight– i.e. 6 days from Veracruz to the capital and 6 days back with only two days in the capital!)
While driving, the boatmen sang alternately. They were, for the most part, frivolous love songs and not of the least philological or ethnographic interest.
After 2 o’clock, we passed the rocks of the Montreal River. They run for about six miles with a long drag reaching up to an altitude of 100 feet. There are layers of shale and red sandstone, all of which run east to west. By weathering, they have obtained such a dyed-painting appearance, that you can see in their marbled colors something resembling a washed-out image.
The Montreal* is a major tributary of Lake Superior. About 300 steps up from where it empties into the lake, it forms a very pretty waterfall surrounded by an impressive pool. Rugged cliffs form the 80’ falls over a vertical sandstone layer and form a lovely valley. The width of the Montreal is 10’, and it also forms the border between the states of Michigan and Wisconsin.
(*Indian: Ka-wa’-si-gi-nong sepi, the white flowing falls.)
We stayed in this cute little bay for over an hour as our frail canoes had begun to take on a questionable amount of water as the result of some wicked stone wounds.
Up from Montreal River heading towards La Pointe, the earlier red sandstone formation starts again, and the rich shaded hills and rugged cliffs disappear suddenly. Around 6 o’clock, we rested for half an hour at the mouth of the Bad River of Lake Superior. We quickly prepared our evening snack as the possibility of reaching Magdalene Island that same night was still in contention.
Across from us, on the western shore of Bad River*, we saw Indians by a warm fire. One of the boatmen suspected they’d come back from catching fish, and he called in a loud voice across the river asking if they wanted to come over and sell us some. We took their response, and soon shy Indian women (squaws) appeared. Lacking a male, they dreaded to get involved in trading with Whites, and did not like the return we offered.
(*On Bad River, a Methodist Mission was founded in 1841. It consists of the missionary, his wife, and a female teacher. Their sphere of influence is limited to dispensing divine teaching only to those wandering tribes of Chippewa Indians that come here every year during the season of fishing, to divest the birch tree of its bark, and to build it into a shelter).
A part of our nightly trip was spent fantastically in blissful contemplation of the wonders above us and next to us. Night sent the cool fragrance of the forest to our lonely rocking boat, and the sky was studded with stars that sparkled through the green branches of the woods. Soon, luminous insects appeared on the tops of the trees in equally brilliant bouquets.
At 11 o’clock at night, we saw a magnificent aurora borealis, which left such a bright scent upon the dark blue sky. However, the theater soon changed scene, and a fierce south wind moved in incredibly fast. What had just been a quietly slumbering lake, as if inhabited by underwater ghosts, struck the alarm and suddenly tumultuous waves approached the boat. With the faster waves wanting to forestall the slower, a raging tumult arose resembling the dirt thrown up by great wagon wheels.
We were directly in the middle of that powerful watery surface, about one and one half miles from the mainland and from the nearest south bank of the island. It would have been of no advantage to reverse course as it required no more time to reach the island as to go back. At the outbreak of this dangerous storm, our boatmen were still determined to reach La Pointe.
But when several times the beating waves began to fill our boat from all sides with water, the situation became much more serious. As if to increase our misery, at almost the same moment a darkness concealed the sky and gloomy clouds veiled the stars and northern lights, and with them went our cheerful countenance.
Now singing, our boatmen spoke with anxious gestures and an unintelligible patois to our fellow traveler. The captain said jokingly, that they took counsel to see who should be thrown in the water first should the danger increase. We replied in a like manner that it was never our desire to be first and that we felt the captain should keep that honor. Fortunately, all our concern soon ended as we landed at La Pointe (Chegoimegon).
To be continued…
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.
Chief Buffalo Picture Search: The Armstrong Engraving
October 3, 2013
This post is one of several that seek to determine how many images exist of Great Buffalo, the famous La Pointe Ojibwe chief who died in 1855. To learn why this is necessary, please read this post introducing the Great Chief Buffalo Picture Search.
In 1892, thirty-seven years after the death of the La Pointe Chief Buffalo, a curious book appeared on the market. It was printed by A.W, Bowron of Ashland, Wisconsin, just south of Madeline Island at the end of Chequamegon Bay. It was titled Early Life Among the Indians: Reminiscences From the Life of Benj. G. Armstrong. More than any other book, this work has informed the public about the life of Buffalo, and it contains the only complete account of his famous 1852 journey to Washington D.C.
Benjamin Armstrong was born in Alabama. As a young man, he travelled throughout the South and up the Mississippi River eventually making it to Wisconsin. He learned Ojibwe, settled on Madeline Island, and married one of Buffalo’s nieces. Over time, he became Buffalo’s personal interpreter and accompanied him to Washington. His work translating the 1854 Treaty of La Pointe, which established reservations in Wisconsin on largely favorable terms to the Ojibwe, led Buffalo to refer to him as an adopted son. The chief even inserted a provision for a section of land for Armstrong within the ceded territory. The land Armstrong chose was at the site where downtown Duluth would rise.
Over the next several decades, Armstrong battled poverty, temporary blindness, and alcohol. He was duped into trading away his claim on Duluth and lost his bid to regain it in the U.S. Supreme Court. Had he hung on to the land, it would have made him very wealthy, but instead, he remained poor in the Chequamegon region. As he neared the end of his life, he decided to team with Thomas P. Wentworth of Ashland to record his memoirs. The work was completed in 1891 and went to press the following year.
Early Life Among the Indians is a complex work. Much of it contains rich details that could only have come from the true experiences of an insider. Other parts appear to be wholly fabricated. Armstrong’s tone is more that of a northwoods storyteller than it is of a academic historian. Faced with this dilemma, modern scholars of Ojibwe history have either fully embraced Armstrong or have completely rejected him. For the purposes of this study, we cannot do either.
Some of the images in Armstrong’s memior seem to have been created especially for the work and were not derived from earlier photographs (Marr and Richards Co.).
In the first two chapters, Armstrong describes the trip to Washington. He mentions himself, Buffalo, and the young orator Oshogay, making the trip along with four other Ojibwe men. From other sources, we know that a young mixed-blood from La Pointe, Vincent Roy Jr., was also part of the delegation. Within these two chapters, there are two images. Each may contain a representation of Buffalo.
All of the images in the book are from engravings produced by the Marr and Richards Engraving Company of Milwaukee. Born and trained in Germany, master engraver John Marr had started the company with the American-born George Richards in 1888. Their highly-precise maps, and illustrations appeared throughout the upper Midwest during this time period. For Early Life Among the Indians, it appears that Marr and Richards produced two types of engravings. One type was derived from original photographs, and the others were original designs to illustrate incidents from Armstrong’s stories. Of the latter type, a plate between pages 32 and 33 shows an image of five Indians huddled around a fire during a fierce thunderstorm. A bearded figure in a raincoat, presumably Armstrong, stands in the background.
This image, called Encountered on the Tpip [sic] to Washington., illustrates a part of Armstrong’s story where the delegation had to pull their canoe out of the water during a storm on the south shore of Lake Superior on the first leg of the journey. Of the five Ojibwe men shown, the one with the most feathers, nearest the viewer with his back and profile visible is the most prominent. However, all five are simple renderings that play into Indian stereotypes of the day and do not appear to be based on any real images. So, while the illustrators may have intended one to show Buffalo, this image was produced long after his death and does nothing to suggest what he would have looked like.
Washington Delegation, June 22, 1852: Chief Buffalo led this famous Ojibwe delegation to Washington, so it is assumed he is one of the men in this engraving, but which one? The original photograph has not been located (Marr and Richards Co.).
The image labelled Washington Delegation, June 22,1852, between pages 16 and 17, is much more intriguing. It shows three seated men in front of three standing men. The man standing on the right appears to be Armstrong, but the rest of them are not identified. There has been a lot of speculation whether or not this image shows Chief Buffalo. The man seated in the middle with the large white sash across his chest was featured on on poster of Buffalo released by the Minnesota Historical Society in the 1980s. He does appear to be the oldest and most prominent of the group. However, the man holding a pipe sitting to his left (bottom right in the picture)was used as the model for the large outdoor mural of Buffalo on the corner of Highways 2 and 13 in Ashland.
Besides the title and the engraver’s mark, there is no other information to identify the origin of this image. It almost certainly came from a photograph. Two similar engravings, found elsewhere in the book can be traced to specific photos. One Armstrong identifies as being the 1862 Ojibwe delegation to President Lincoln. In the engraving, seven chiefs stand behind three who sit. Again, the men are not identified, but Armstrong lists the names of the chiefs who accompanied him on pages 66 and 67. The Fond du Lac chief, Naaganab (Sits in Front) is identifiable from other photographs. As his name would suggest, he is seated in front in the center.
The photograph this engraving was made from was taken by the famous Civil War photographer Matthew Brady, and it can be found in the collections of the Minnesota Historical Society. From the postures and facial expressions of the men, it is clear the engraving was made from this photo. However, the two images are not exact duplicates. The man standing third from the left in the photo appears to have been moved to the far right in the engraving, and to the right of him, we see another man who is not in the photo. Because the photograph from MHS cuts off immediately to the right of the man who is third from the right in the engraving, it is impossible to know whether or not anyone stood there when the photo was taken.
The other engraving based on a photograph appears between pages 134 and 135. Armstrong identifies it as Annuity papement [sic] at La Pointe, 1852. The photograph it comes from, by Charles Zimmerman, is well known to scholars of this time period, and it appears in many secondary works. One copy is held by the Wisconsin Historical Society. It shows four government officials from La Pointe seated at a table surrounded by Ojibwe men and women waiting to receive their treaty payments. Sources vary on the date. The Historical Society identifies it as 1870 and describes it as “Indians receiving payment. Seated on the right is John W. Bell. Others are, left to right, Asaph Whittlesey, Agent Henry C. Gilbert, and William S. Warren (son of Truman Warren).”
While the engraving of the 1852 Delegation is clearly also from a photograph, the original has not been located. If it exists, and contains any more identifying information, it represents possibly the best opportunity to see what Buffalo looked like. We need to find the photo!
The Verdict
Inconclusive: One of these men could be Buffalo from La Pointe, but more information is needed.
Sources:
Armstrong, Benj G., and Thomas P. Wentworth. Early Life among the Indians: Reminiscences from the Life of Benj. G. Armstrong : Treaties of 1835, 1837, 1842 and 1854 : Habits and Customs of the Red Men of the Forest : Incidents, Biographical Sketches, Battles, &c. Ashland, WI: Press of A.W. Bowron, 1892. Print.
Ashland Chamber of Commerce. “Ashland Mural Walk.” Ashland Wisconsin. N.p., n.d. Web. 28 June 2012. <http://www.visitashland.com/>.
Brady, Matthew. Ojibwe Men (Possibly at 1857 or 1862 Treaty Signing at Washington D.C.). c.1862. Photograph. Minnesota Historical Society, Washington. MHS Visual Resource Database. Minnesota Historical Society, 2012. Web. 28 June2012. <http://collections.mnhs.org/visualresources/>.
Loew, Patty. Indian Nations of Wisconsin: Histories of Endurance and Renewal. Madison: Wisconsin Historical Society, 2001. Print.
Merrill, Peter C. German Immigrant Artists in America: A Biographical Dictionary. Lanham, MD: Scarecrow, 1997. Print.
Morse, Richard F. “The Chippewas of Lake Superior.” Collections of the State Historical Society of Wisconsin. Ed. Lyman C. Draper. Vol. 3. Madison: State Historical Society of Wisconsin, 1857. 338-69. Print.
Satz, Ronald N. Chippewa Treaty Rights: The Reserved Rights of Wisconsin’s
Chippewa Indians in Historical Perspective. Madison, WI: Wisconsin Academy of
Sciences, Arts and Letters, 1991. Print.
Schenck, Theresa M. William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.
Zimmerman, Charles A. Annuity Payment at La Pointe. c.1852-1870. Photograph. Wisconsin Historical Society, La Pointe, WI. Wisconsin Historical Images. Wisconsin Historical Society, 1996-2012. Web. 28 June 2012. <http://http://www.wisconsinhistory.org/whi>.
Vincent Roy Jr. (From Life and Labors of Rt. Rev. Frederic Baraga by Chrysostom Verwyst: Digitized by Google Books)
Chief Buffalo’s 1852 delegation to Washington D.C. is an iconic moment in the history of the Chequamegon region. As the story goes, the 92 year-old chief made the difficult journey by canoe, steamship, rail and foot all the way to the capital city, met with President Millard Fillmore, and came back with an order to stop the removal of the Wisconsin Ojibwe. Despite its continuing popularity, and its special importance to the Red Cliff community, recent scholarship has called into question several key details of this story. Central to this controversy is whether or not Buffalo actually met the president. However, I recently found a document in the archives of an early Red Cliff resident, Vincent Roy Jr. It confirms what Red Cliff residents already know. Chief Buffalo did travel to Washington and met the president in June of 1852.
Benjamin Armstrong
According to the popular Buffalo story, some of the young men of the La Pointe Band were ready to fight the United States in early 1852. The government removal efforts that led to the Sandy Lake Tragedy in the fall of 1850 were ongoing, and the future of the Ojibwe bands in Wisconsin was in doubt. To maintain the peace, and gain title to reservations in Wisconsin, Buffalo and a small group of chiefs and headmen (including Oshogay Buffalo’s speaker and Benjamin Armstrong his interpreter), left La Pointe that spring. They encountered bad weather and negative government officials along the way, but they were able to gather signatures on their petition from several prominent Lake Superior whites. In New York and Washington, they ran short on money and had to count on the kindness of wealthy Americans who were amazed by the culture and appearance of the Ojibwe from the western country. In Washington, the Indian Affairs department refused to hear their petition and ordered them to return to La Pointe, but through luck, they met a congressman who arranged a special meeting with the president. As the story goes, Buffalo smoked with Fillmore and Oshogay delivered a long speech laying out the Ojibwe grievances. In a second meeting, Fillmore declared the removal efforts over. The delegation then returned to La Pointe via St. Paul and stopped at several Ojibwe villages causing “great rejoicing” as they announced the news. Two years later the Treaty of La Pointe (1854) confirmed forever the promises made to Buffalo by Fillmore.
Washington Delegation, June 22 1852: The man in the upper right is assumed to be Armstrong. (Engraved from unknown photograph by Marr and Richards Co. for B. Armstrong Early Life Among the Indians). Look for an upcoming post about this image
The hero, along with Buffalo, in this version story is often Benjamin Armstrong. That shouldn’t be too surprising because all the details of it come from Armstrong’s 1891 memoir Early Life Among the Indians. This entire work is freely available online on the website of the Wisconsin Historical Society. Another well-made website, chiefbuffalo.com, has several additional primary documents related to Buffalo and Armstrong. I consider Early Life required reading for anyone who lives in the Chequamegon Bay area. However, the reader has to be careful with Armstrong. As I mentioned in the post on Hanging Cloud, the female warrior of the Chippewa River country, the memoir should be treated like a work of literature rather than scholarly piece. It wasn’t unusual for 19th-century autobiographies to contain fictional parts, and Early Life is no exception. The details that the elderly Armstrong (who admitted to a fuzzy memory) dictated to Thomas P. Wentworth in 1891, don’t always match the details found in the documents of the 1850s. This is the case with the Buffalo-Fillmore story.
Recent Scholarly Work and Primary Sources about the 1852 Delegation
In his extremely thorough scholarly overview of the pro-Treaty Rights position, Chippewa Treaty Rights (1991), Ronald Satz admitted that “Armstrong’s reminiscences contain some factual errors” and that anti-Treaty Rights anthropologist James Clifton attacked Armstrong’s credibility in an attempt to undermine the Treaty Rights argument. Still, Satz’ story of the 1852 delegation is straight out of Armstrong with the admission that “Scholars have not located a decree by Fillmore specifically rescinding President Taylor’s removal order.” Patty Loew’s Indian Nations of Wisconsin (2001) also gives the story Chief Buffalo’s journey largely the way it appeared in Armstrong. At that time, it appeared that the popular story, the Armstrong story, and the mainstream scholarship all matched up.
However, recent years have seen a shift in the interpretation of the Buffalo story Bruce M. White’s The Regional Context of the Removal Order of 1850, published in Fish in the Lakes, Wild Rice, and Game in Abundance: Testimony on Behalf of Mille Lacs Ojibwe Hunting and Fishing Rights (2000; Michigan State University Press), is a highly comprehensive account of the time period and the players involved. He devotes an entire chapter to the 1852 delegation. He does not dismiss Armstrong entirely, writing:
Some questions have been raised about the accuracy of Armstrong’s account. Some details, including dates, in Armstrong’s memories of events that had occurred 40 years before, appear to be mistaken. This, of course, is true of many autobiographical accounts written without the benefit of written documentation. Nonetheless, many key features of Armstrong’s account find corroboration in Indian office records, though not always in the exact way or order in which Armstrong describes them. (pg. 245)
Despite this nod to Armstrong, White’s examination of historical records from the National Archives, the American Board of Commissioners of Foreign Missions, Minnesota Territorial records, and other sources, paint a different picture from that in Early Life Among the Indians. He produces letters from federal officials saying the Indian Office sent the delegation home “with a flea in their ear,” while John Watrous, the Indian Agent the delegation came to complain about, received “flying colors.” White also uncovered a letter that Bad River missionary Leonard Wheeler wrote after Buffalo’s return to La Pointe. It stated the delegation “accomplished nothing.” Most significantly, on page 253, White reproduces a letter from Buffalo and Oshogay to Minnesota Territorial governor Alexander Ramsey. The letter is written in July 1852, after the delegation returned. The chiefs inform the governor that the decision is his whether or not to remove the Ojibwe. They plead with Ramsey to let them stay on the lake shore. This a far cry from the situation described by Armstrong where Buffalo received a promise from Fillmore and spread “rejoicing” to all the Ojibwe bands.
In fact, the very existence of the Buffalo-Fillmore meeting is called into question. For all the documents White produces saying the delegation was unsuccessful, he fails to produce one that even speaks of a meeting with the president. He leaves the possibility open for such a meeting, using some notations indicating chain of custody of the delegation’s petition as circumstantial evidence. However he uses language like “Whether or not the Ojibwe actually met with Fillmore…” for an important symbolic event taken for granted in Ojibwe history up until that point.
If White’s investigation of the original sources calls into question the success of the delegation and its ability to meet the president, Theresa Schenck’s William W. Warren: The Life, Letters, and Times of an Ojibwe Leader (2007; U. of Nebraska Press) makes one question Armstrong’s importance in the group. In Early Life Among the Indians, Armstrong is the star of the show. He claims the delegation was his idea, that he conducted it, made all the arrangements along the way, and was generally responsible for its success. The historical record does not back these claims up. Even before the Sandy Lake Tragedy, Ojibwe chiefs were doubting the truth of the removal order as stated by Agent Watrous and Governor Ramsey. They demanded to hear it directly from the president himself. By the end of 1852, after seeing hundreds of their fellow Ojibwe die in two botched removal attempts, and having missed out on two crucial years of annuity payments, the demands of the chiefs for a meeting with the president grew louder. It was William Warren who wanted to lead and interpret for an officially-sanctioned delegation. As Ramsey used stalling tactics, Warren’s health failed, and the hope of official approval waned, Buffalo took matters into his own hands and arranged his own delegation. The elderly chief wanted to bring Leonard Wheeler along, but the missionary objected to the inclusion of a certain “half-breed” who was “incapable of doing justice to their affairs.” White speculates that Wheeler meant Armstrong, but Armstrong was a white man from Alabama. A June 24, 1852 letter, from William Warren to his cousin George, reveals who the mix-blooded interpreter likely was. This letter, as quoted in Schenck (2007) reads:
…Old Beauf [Buffalo] with others having V. Roy Jr for Intpr have gone on to Washington. All nonsense. They can effect nothing going off like fools with poor interpreters and representing only the Lapointe band (pg. 162).
Warren had included Vincent Roy Jr. in his original plan for a Washington delegation, so it seems his objections to Buffalo’s choice of interpreter have more to do with the chief not following Warren’s plan than on any reflection on the merits of Roy himself. Roy, who later in life was described as a man of outstanding character, may have earned the enmity of Wheeler because he was a strong Catholic. Wheeler and the other ABCFM missionaries were working intensely at this time to counter Roman Catholic influence in the area. In either case, Armstrong isn’t even mentioned. Though his presence isn’t supported by these documents, I believe the details of Armstrong’s memoir show he was part of the delegation. However, the claims that he “conducted” it seem grossly exaggerated.
Local Response to the Questioning of the Chief Buffalo Story
Bruce White’s primary goal was to argue the Mille Lacs Treaty-Rights case rather than maintain the popular history of this area, and Theresa Schenck has never been one to shy away from challenging long-cherished myths, but what do scholars with a bigger stake in the Chief Buffalo story say?
On the Chequamegon History website, I’ve written a lot on Buffalo, and I’ve taken part in various projects related to Buffalo’s trip, so I was disappointed when I first heard from Dr. Schenck that our region’s defining historical event may have never happened. Unfortunately, my primary research only seemed to confirm that the 1852 trip was a failure. The only new document I could find was an untranslated German travelogue Reisen in Nordamerika in den Jahren 1852 and 1853 (Travels in North America in the Years 1852 and 1853) by the noted Austrian travel writers Moritz Wagner and Karl Ritter von Scherzer. On page 336 of Volume 2, Wagner and Scherzer describe meeting Buffalo. I don’t read German, so I had to work through Google Translate:
From page 336 of Reisen in Nordamerika Vol. 2 by Wagner and Scherzer. Look for an upcoming post with more from this obscure 19th-century travelogue (Digitized by Google Books).
“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 [president] in Washington. His stay was accompanied by words of comfort but little success.” (My rough Google-aided translation of above)
This source, combined with the work of Schenck and White, and other issues I’ve had with Armstrong, led me to believe that perhaps the Chief Buffalo story was just a myth. Then, this summer saw two locally-linked authors publish works.
This summer, Patty Loew released an updated version of her fantastic introduction to Wisconsin Indian history, Indian Nations of Wisconsin. It revises the Armstrong-based section on the 1852 trip from the first edition to admit that Buffalo may not have met the president. Loew lives in Madison but is a Bad River tribal member and a Chief Buffalo fan.
Howard Paap, who is married into the Red Cliff community, has written extensively about it. His new book, Red Cliff, Wisconsin: A History of an Ojibwe Community, also came out this summer. He extends White’s arguments and thoroughly evaluates Armstrong’s story against the other primary sources. Paap’s conclusions are bold for someone writing a history on behalf of a reservation community established for Buffalo’s descendants:
We are left with the question of whether or not the Buffalo and Oshaga delegation really did have an audience with President Fillmore in the summer of 1852, and if so, what actually transpired during such a meeting…
…perhaps the easiest solution to the question of whether or not such a meeting occurred is to believe Benjamin Armstrong’s recollections, along with contemporary Ojibwe oral traditions about the trip, and leave it at that.
However, given the reality of the errors in Armstrong’s memoir, and much more importantly, the hard evidence of the trip’s paper trail as recently uncovered by Charles Cleland and Bruce White, we are confronted with a dilemma. In today’s popular history the scene of Buffalo and President Fillmore standing eye to eye, as crafted in the Carl Gawboy painting wherein Fillmore is handing Buffalo a paper canceling the removal order, is compelling, but the surviving papers that document another scenario cannot be ignored (pg. 241).
Paap goes on to describe the Buffalo story as “folkloric,” but he suggests that while the 1852 delegation did not single-handedly end the threat of Ojibwe removal, the most symbolic part of the myth remains the meeting with the president. Following White, Paap admits the possibility that the Buffalo-Fillmore meeting happened, reiterating that primary sources suggested the delegation did not achieve its objectives, but there was nothing that explicitly said there was no meeting with the president.
The Vincent Roy Jr. Account of the 1852 Trip
In browsing the online catalog of the Wisconsin Historical Society archives this spring, I discovered the society had some of Vincent Roy Jr.’s papers. The catalog description mentioned a fur trade journal, a description of early ships on Lake Superior, and some manuscript biographies of Roy from some Catholic priests. Roy, who was raised in an Ojibwe-French mix-blood family, was a fur trader and government interpreter in his early years. Still a young man at the time of the Treaty of 1854, he lived into the 20th century and was notable for several reasons including making multiple trips to Washington with Ojibwe delegations, being the namesake of Roy’s Point in Red Cliff, leading area mix-blooded Ojibwe in the cause of the “half-breed land claims,” and being one of the earliest and wealthiest settlers of Superior. He was a commanding figure in the Catholic Church and Democratic Party of Wisconsin, and there is a lot out there about him.
The wonderful staff at Wisconsin Historical Society Research Center in Ashland agreed to have the papers sent up from Madison for me. The arrived in early August, mere days after I had the chance to read Paap and Loew. Since the scope of Chequamegon History is pre-1860, I went in mostly interested in seeing the fur trade journal. I assumed the biography would be identical to the biographical information about Roy published in Life and Labors of Rt. Rev. Frederic Baraga by Chrysostom Verwyst. The Holland-born Verwyst was a priest who knew Roy personally and considered him “The Greatest Indian of the Northwest.” I didn’t think there would be anything new in this part of the archive, but I was wrong:
[Letter accompanying manuscript biography written in Verwyst’s hand]
St. Agnes’ Church
205 E. FRONT ST.
Ashland, Wis., June 27, 1903
Reuben G. Thwaites,
Sec. Wis. Hist. Soc. Madison, Wis.
Dear Sir,
I herewith send you personal memories of Hon. Vincent Roy, lately deceased, as put together by Rev. Father Valentine O.F.M. Should your society find them of sufficient historical interest to warrant their publication, you will please correct them properly before getting them printed.
Yours very respectfully,
Fr Chrysostom Verwyst O.F.M.
[From Page one of manuscript biography in Valentine’s handwriting]
~ Biographical Sketch – Vincent Roy ~
~ T. Apr. 2. 1896 – Superior Wis. ~
[Sections 1-3 (Roy’s early years) omitted. Transcription picks up on page 5 (section 4). Valentine lists his sources in the left margin. I will put them in parentheses before each paragraph].
(Mr. Roy to V.)
IV. His first Visit to Washington, D.C. – The Treaty of La Pointe.
At the instance of Chief Buffalo and in his company Vincent made his first trip to Washington, D.C. It was in the spring of the year 1852. Buffalo (Kechewaishke), head chief of the Lake Superior Ojibways had seen the day when his people, according to indian estimation, was wealthy and powerful, but now he was old and his people sickly and starving poor. Vincent referring once to the incidents of that time spoke about in this way “He (Buffalo) and the other old men of the tribe, his advisers, saw quite well that things could not go on much longer in the way they had done. The whites were crowding in upon them from all sides and the U.S. government said and did nothing. It appeared to these indians their land might be taken from them without they ever getting anything for it. They were scant of food and clothing and the annuities resulting from the sale of their land might keep them alive yet for a while. The desire became loud that it might be tried to push the matter at Washington admitting that they had to give up the land but insisting they be paid for it. Buffalo was willing to go but there was no one to go with him. He asked me to go with him. As I had no other business just then on hand I went along.”
(Sources: Cournoyer or Mr. Roy to V.) [Vincent Cournoyer was V. Roy’s brother-in-law]
They went by way of the lakes. Arriving in Washington, they found the City and the capitol in a garb of mourning and business suspended. Henry Clay, the great statesman and orator, had died (June 29) and his body was lying in state. Vincent said: “we shook hands and spoke with the President (Fillmore) and with some of the headmen of the government. They told us that they could not do anything at the moment, but that our petition should be attended to as soon as possible. Unable to obtain any more, we looked around a few days and returned home.” The trip had entailed a considerable drain on their private purses and the result towards the point at issue for them, the selling of the land of the indians, was not very apparent.
(the treaty doct.)
After repeated urging and an interval of over two years, during which Franklin Pierce had become President of the United States, the affairs of these Indians were at last taken up and dealt with at La Pointe by Henry C. Gilbert and David B. Herriman, commissioners on the part of the United States. A treaty was concluded, September 30th 1854. The Lake Superior Ojibways thereby relinquished their last claims to the soil of north west Michigan, north east Wisconsin, and an adjoining part of Minnesota, and, whilst it was understood that the reserves at L’Anse Michigan, Odanah, Court Oreille Wisconsin and Fondulac Minnesota were set apart for them, they received in consideration of the rest the aggregate sum of about four hundred and seventy five thousand dollars, which, specified as to money and material, ran into twenty years rations.
(Cournoyer)
Chief Buffalo in consideration of services rendered was allowed his choice of a section of land anywhere in the ceded terrain. The choice he made, it is said, were the heights of the city of Duluth, but never complying with the incident law formalities, it matters little that the land became the site of a city, his heirs never got the benefit of it. Of Vincent who had been also of service to the indians from the first to the last of the deal, it can only be said that he remained not just without all benefit from it. A clause was inserted in the treaty (Art. 2. n. 7.) by which heads of families and single persons over twenty one years of mixed blood were each entitled to take and hold free of further charge eighty acres of the ceded lands:- this overruled in a simple and direct way the difficulties Vincent had met with of late in trying to make good his claim to such a property. The advantages here gained was however common to others with him. For the sacrifices he made of time and money in going with Chief Buffalo to Washington he was not reimbursed, so it is believed, and is very likely true judgeing from what was the case when later on he made the same trip a second time.
[End of Section 4, middle of page 7 of Valentine’s manuscript]
In my mind, this document is proof that the Buffalo-Fillmore meeting did happen. We know Roy went on the trip, and his account (unlike Armstrong’s) supports rather than contradicts the documents from the time period. It wasn’t two scheduled ceremonial meetings that permanently settled the removal question. In fact, it may have only been a handshake and a few words, but the central image of the two leaders, ogimaa and president, meeting remains part of the Chief Buffalo story.
Identified as Vincent Cournoyer and Vincent Roy Jr. c. 1880 in photo at Bayfield Library. See the Photos, Photos, Photos post for an alternative identification. (Charles Bell, Washington: Collections of the Smithsonian Institution)
For Vincent Roy Jr., I hope this inquiry will lead to more attention. His life spanned two key eras in Ojibwe history and he was often at the center of it. His name is all over the primary sources, but compared with Armstrong, the Warrens, and the Beaulieus, we don’t see him much in the secondary scholarship.
For Benjamin Armstrong, I think the Roy documents require us to take a fresh look at Early Life Among the Indians. If the Fillmore meeting can be verified after a long look, there’s a good chance some of the other details in the memoir can be as well. I’m a Benjamin Armstrong fan, and he’s taken a beating in this post and some of the recent scholarship, but I still maintain that there is a lot of truth in Early Life.
For Chief Buffalo, it is gratifying to find out that the 1852 meeting with the president isn’t complete fiction. Buffalo may not have been satisfied with the results of his trip, but I feel the ultimate appeal of his story is the fight to keep an Ojibwe homeland in Wisconsin. We may not be able to point to a single event and say, “That’s where the removal died,” but ultimately, the Ojibwe leadership prevailed. For that reason, we should continue to celebrate the 1852 delegation, all the people who were part of it, and all those who were part of the larger struggle for justice it represented.
Sources:
Armstrong, Benj G., and Thomas P. Wentworth. Early Life among the Indians: Reminiscences from the Life of Benj. G. Armstrong : Treaties of 1835, 1837, 1842 and 1854 : Habits and Customs of the Red Men of the Forest : Incidents, Biographical Sketches, Battles, &c. Ashland, WI: Press of A.W. Bowron, 1892. Print.
Loew, Patty. Indian Nations of Wisconsin: Histories of Endurance and Renewal. Madison: Wisconsin Historical Society, 2001. Print.
———— Indian Nations of Wisconsin: Histories of Endurance and Renewal. 2nd ed. Madison: Wisconsin Historical Society, 2013. Print.
McClurken, James M., and Charles E. Cleland. Fish in the Lakes, Wild Rice, and Game in Abundance: Testimony on Behalf of Mille Lacs Ojibwe Hunting and Fishing Rights / James M. McClurken, Compiler ; with Charles E. Cleland … [et Al.]. East Lansing, MI: Michigan State UP, 2000. Print.
Paap, Howard D. Red Cliff, Wisconsin: A History of an Ojibwe Community. St. Cloud, MN: North Star, 2013. Print.
Satz, Ronald N. Chippewa Treaty Rights: The Reserved Rights of Wisconsin’s Chippewa Indians in Historical Perspective. Madison, WI: Wisconsin Academy of Sciences, Arts and Letters, 1991. Print.
Schenck, Theresa M. William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Verwyst, Chrysostom and Father Valentine. Biographical Sketch – Vincent Roy Jr. 1896-1903. MS. Vincent Roy Jr. Papers. Wisconsin Historical Society Archives, n.p.
Verwyst, Chrysostom. Life and Labors of Rt. Rev. Frederic Baraga: First Bishop of Marquette, Mich., to Which Are Added Short Sketches of the Lives and Labors of Other Indian Missionaries of the Northwest. Milwaukee, WI: M.H. Wiltzius, 1900. Print.
Wagner, Moritz, and Karl Von Scherzer. Reisen in Nordamerika in Den Jahren 1852 Und 1853. Leipzig: Arnold, 1854. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.
Thank you to Theresa Schenck, Howard Paap, Linda Mittlestadt, Pam Ekholm, Larry Balber, and Betty Johnson for help and encouragement in this research.
KAIZHEOSH, and his band from Lake Vieu Desert. Michigan and Wisconsin: Copied from the original birch bark by Seth Eastman and published in Schoolcraft, Henry R. Information Respecting the History, Condition and Prospects of the Indian Tribes of the United States, Volume 1. Philadelphia: Lippincott, Grambo, and Company, 1853. (Digitized by the University of Nebraska Libraries)
In the fall of 1848, a group of Ojibwe Indians led by a charismatic mix-blooded interpreter, arrived in Cincinnati, Ohio. They were bound for Washington D.C., but didn’t have the money to get there because they didn’t have “permission” from the Indian Agent for the trip. They had to raise funds along the way by putting on dances for the curious public. Those who read Chequamegon History might remember this post and recognize them as John Baptiste Martell, Oshkaabewis, Gezhiiyaash, and the other chiefs from the Lac du Flambeau/Ontonagon region who carried the famous pictographic birch bark petitions to Washington. The pictographs showing the united Ojibwe clans, and the written petition that accompanied them, asked the government to create reservations in Michigan and Wisconsin, and not remove the Oijbwe.
When Gezhiiyaash got sick in Cincinnati, the doctor he was seeing noticed that the petitions were not the only birch bark documents carried by the party. The ill Lac Vieux Desert chief was a leader in the Midewiwin Society, and he had brought a Mide scroll. His doctor, like many prominent American men in the middle of the 19th century, was a Freemason, and this is where things got interesting. And, I’ll leave it at that because I don’t want to spoil any more of this story. It’s a good one.
Masonic Voice Review, Volume 4. J. Ernst., 1849. Digitized by Google Books
There isn’t a whole lot to add to this other than to say the 1848-49 “Martell Expedition” gets weirder and more interesting with each new source that surfaces. Please read …a donation of twenty-four sections of land covering the graves of our fathers, our sugar orchards, and our rice lakes and rivers… and Reconstructing the “Martell” Delegation through Newspapers, for an explanation of the goals and accomplishments of these chiefs and the obstacles they faced along the way.
Sources:
Satz, Ronald N. Chippewa Treaty Rights: The Reserved Rights of Wisconsin’s Chippewa Indians in Historical Perspective. Madison, WI: Wisconsin Academy of Sciences, Arts and Letters, 1991. 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, and Seth Eastman. Historical and Statistical Information Respecting the History, Condition, and Prospects of the Indian Tribes of the United States: Collected and Prepared under the Direction of the Bureau of Indian Affairs per Act of Congress of March 3rd, 1847. Philadelphia: Lippincott, Grambo, 1851. Print.
Oshogay
August 12, 2013
At the most recent count, Chief Buffalo is mentioned in over two-thirds of the posts here on Chequamegon History. That’s the most of anyone listed so far in the People Index. While there are more Buffalo posts on the way, I also want to draw attention to some of the lesser known leaders of the La Pointe Band. So, look for upcoming posts about Dagwagaane (Tagwagane), Mizay, Blackbird, Waabojiig, Andeg-wiiyas, and others. I want to start, however, with Oshogay, the young speaker who traveled to Washington with Buffalo in 1852 only to die the next year before the treaty he was seeking could be negotiated.
I debated whether to do this post, since I don’t know a lot about Oshogay. I don’t know for sure what his name means, so I don’t know how to spell or pronounce it correctly (in the sources you see Oshogay, O-sho-ga, Osh-a-ga, Oshaga, Ozhoge, etc.). In fact, I don’t even know how many people he is. There were at least four men with that name among the Lake Superior Ojibwe between 1800 and 1860, so much like with the Great Chief Buffalo Picture Search, the key to getting Oshogay’s history right is dependent on separating his story from those who share his name.
In the end, I felt that challenge was worth a post in its own right, so here it is.
Getting Started
According to his gravestone, Oshogay was 51 when he died at La Pointe in 1853. That would put his birth around 1802. However, the Ojibwe did not track their birthdays in those days, so that should not be considered absolutely precise. He was considered a young man of the La Pointe Band at the time of his death. In my mind, the easiest way to sort out the information is going to be to lay it out chronologically. Here it goes:
1) Henry Schoolcraft, United States Indian Agent at Sault Ste. Marie, recorded the following on July 19, 1828:
Oshogay (the Osprey), solicited provisions to return home. This young man had been sent down to deliver a speech from his father, Kabamappa, of the river St. Croix, in which he regretted his inability to come in person. The father had first attracted my notice at the treaty of Prairie du Chien, and afterwards received a small medal, by my recommendation, from the Commissioners at Fond du Lac. He appeared to consider himself under obligations to renew the assurance of his friendship, and this, with the hope of receiving some presents, appeared to constitute the object of his son’s mission, who conducted himself with more modesty and timidity before me than prudence afterwards; for, by extending his visit to Drummond Island, where both he and his father were unknown, he got nothing, and forfeited the right to claim anything for himself on his return here.
I sent, however, in his charge, a present of goods of small amount, to be delivered to his father, who has not countenanced his foreign visit.
Oshogay is a “young man.” A birth year of 1802 would make him 26. He is part of Gaa-bimabi’s (Kabamappa’s) village in the upper St. Croix country.
2) In June of 1834, Edmund Ely and W. T. Boutwell, two missionaries, traveled from Fond du Lac (today’s Fond du Lac Reservation near Cloquet) down the St. Croix to Yellow Lake (near today’s Webster, WI) to meet with other missionaries. As they left Gaa-bimabi’s (Kabamappa’s) village near the head of the St. Croix and reached the Namekagon River on June 28th, they were looking for someone to guide them the rest of the way. An old Ojibwe man, who Boutwell had met before at La Pointe, and his son offered to help. The man fed the missionaries fish and hunted for them while they camped a full day at the mouth of the Namekagon since the 29th was a Sunday and they refused to travel on the Sabbath. On Monday the 30th, the reembarked, and Ely recorded in his journal:
The man, whose name is “Ozhoge,” and his son embarked with us about 1/2 past 9 °clk a.m. The old man in the bow and myself steering. We run the rapids safely. At half past one P. M. arrived at the mouth of Yellow River…
Ozhoge is an “old man” in 1834, so he couldn’t have been born in 1802. He is staying on the Namekagon River in the upper St. Croix country between Gaa-bimabi and the Yellow Lake Band. He had recently spent time at La Pointe.
3) Ely’s stay on the St. Croix that summer was brief. He was stationed at Fond du Lac until he eventually wore out his welcome there. In the 1840s, he would be stationed at Pokegama, lower on the St. Croix. During these years, he makes multiple references to a man named Ozhogens (a diminutive of Ozhoge). Ozhogens is always found above Yellow River on the upper St. Croix.
Ozhogens has a name that may imply someone older (possibly a father or other relative) lives nearby with the name Ozhoge. He seems to live in the upper St. Croix country. A birth year of 1802 would put him in his forties, which is plausible.
Ke-che-wask keenk (Gichi-weshki) is Chief Buffalo. Gab-im-ub-be (Gaa-bimabi) was the chief Schoolcraft identified as the father of Oshogay. Ja-che-go-onk was a son of Chief Buffalo.
4) On August 2, 1847, the United States and the Mississippi and Lake Superior Ojibwe concluded a treaty at Fond du Lac. The US Government wanted Ojibwe land along the nation’s border with the Dakota Sioux, so it could remove the Ho-Chunk people from Wisconsin to Minnesota.
Among the signatures, we find O-sho-gaz, a warrior from St. Croix. This would seem to be the Ozhogens we meet in Ely.
Here O-sho-gaz is clearly identified as being from St. Croix. His identification as a warrior would probably indicate that he is a relatively young man. The fact that his signature is squeezed in the middle of the names of members of the La Pointe Band may or may not be significant. The signatures on the 1847 Treaty are not officially grouped by band, but they tend to cluster as such.
5) In 1848 and 1849 George P. Warren operated the fur post at Chippewa Falls and kept a log that has been transcribed and digitized by the University of Wisconsin Eau Claire. He makes several transactions with a man named Oshogay, and at one point seems to have him employed in his business. His age isn’t indicated, but the amount of furs he brings in suggests that he is the head of a small band or large family. There were multiple Ojibwe villages on the Chippewa River at that time, including at Rice Lake and Lake Shatac (Chetek). The United States Government treated with them as satellite villages of the Lac Courte Oreilles Band.
Based on where he lives, this Oshogay might not be the same person as the one described above.
6) In December 1850, the Wisconsin Supreme Court ruled in the case Oshoga vs. The State of Wisconsin, that there were a number of irregularities in the trial that convicted “Oshoga, an Indian of the Chippewa Nation” of murder. The court reversed the decision of the St. Croix County circuit court. I’ve found surprisingly little about this case, though that part of Wisconsin was growing very violent in the 1840s as white lumbermen and liquor salesmen were flooding the country.
Pg 56 of Containing cases decided from the December term, 1850, until the organization of the separate Supreme Court in 1853: Volume 3 of Reports of Cases Argued and Determined in the Supreme Court of the State of Wisconsin: With Tables of the Cases and Principal Matters, and the Rules of the Several Courts in Force Since 1838, Wisconsin. Supreme Court Authors: Wisconsin. Supreme Court, Silas Uriah Pinney (Google Books).
The man killed, Alexander Livingston, was a liquor dealer himself.
Alexander Livingston, a man who in youth had had excellent advantages, became himself a dealer in whisky, at the mouth of Wolf creek, in a drunken melee in his own store was shot and killed by Robido, a half-breed. Robido was arrested but managed to escape justice.
~From Fifty Years in the Northwest by W.H.C Folsom
Several pages later, Folsom writes:
At the mouth of Wolf creek, in the extreme northwestern section of this town, J. R. Brown had a trading house in the ’30s, and Louis Roberts in the ’40s. At this place Alex. Livingston, another trader, was killed by Indians in 1849. Livingston had built him a comfortable home, which he made a stopping place for the weary traveler, whom he fed on wild rice, maple sugar, venison, bear meat, muskrats, wild fowl and flour bread, all decently prepared by his Indian wife. Mr. Livingston was killed by an Indian in 1849.
Folsom makes no mention of Oshoga, and I haven’t found anything else on what happened to him or Robido (Robideaux?).
It’s hard to say if this Oshoga is the Ozhogen’s of Ely’s journals or the Oshogay of Warren’s. Wolf Creek is on the St. Croix, but it’s not far from the Chippewa River country either, and the Oshogay of Warren seems to have covered a lot of ground in the fur trade. Warren’s journal, linked in #4, contains a similar story of a killing and “frontier justice” leading to lynch mobs against the Ojibwe. To escape the violence and overcrowding, many Ojibwe from that part of the country started to relocate to Fond du Lac, Lac Courte Oreilles, or La Pointe/Bad River. La Pointe is also where we find the next mention of Oshogay.
7) From 1851 to 1853, a new voice emerged loudly from the La Pointe Band in the aftermath of the Sandy Lake Tragedy. It was that of Buffalo’s speaker Oshogay (or O-sho-ga), and he spoke out strongly against Indian Agent John Watrous’ handling of the Sandy Lake payments (see this post) and against Watrous’ continued demands for removal of the Lake Superior Ojibwe. There are a number of documents with Oshogay’s name on them, and I won’t mention all of them, but I recommend Theresa Schenck’s William W. Warren and Howard Paap’s Red Cliff, Wisconsin as two places to get started.
Chief Buffalo was known as a great speaker, but he was nearing the end of his life, and it was the younger chief who was speaking on behalf of the band more and more. Oshogay represented Buffalo in St. Paul, co-wrote a number of letters with him, and most famously, did most of the talking when the two chiefs went to Washington D.C. in the spring of 1852 (at least according to Benjamin Armstrong’s memoir). A number of secondary sources suggest that Oshogay was Buffalo’s son or son-in-law, but I’ve yet to see these claims backed up with an original document. However, all the documents that identify by band, say this Oshogay was from La Pointe.
The Wisconsin Historical Society has digitized four petitions drafted in the fall of 1851 and winter of 1852. The petitions are from several chiefs, mostly of the La Pointe and Lac Courte Oreilles/Chippewa River bands, calling for the removal of John Watrous as Indian Agent. The content of the petitions deserves its own post, so for now we’ll only look at the signatures.
November 6, 1851 Letter from 30 chiefs and headmen to Luke Lea, Commissioner of Indian Affairs: Multiple villages are represented here, roughly grouped by band. Kijiueshki (Buffalo), Jejigwaig (Buffalo’s son), Kishhitauag (“Cut Ear” also associated with the Ontonagon Band), Misai (“Lawyerfish”), Oshkinaue (“Youth”), Aitauigizhik (“Each Side of the Sky”), Medueguon, and Makudeuakuat (“Black Cloud”) are all known members of the La Pointe Band. Before the 1850s, Kabemabe (Gaa-bimabi) and Ozhoge were associated with the villages of the Upper St. Croix.
November 8, 1851, Letter from the Chiefs and Headmen of Chippeway River, Lac Coutereille, Puk-wa-none, Long Lake, and Lac Shatac to Alexander Ramsey, Superintendent of Indian Affairs: This letter was written from Sandy Lake two days after the one above it was written from La Pointe. O-sho-gay the warrior from Lac Shatac (Lake Chetek) can’t be the same person as Ozhoge the chief unless he had some kind of airplane or helicopter back in 1851.
Undated (Jan. 1852?) petition to “Our Great Father”: This Oshoga is clearly the one from Lake Chetek (Chippewa River).
Undated (Jan. 1852?) petition: These men are all associated with the La Pointe Band. Osho-gay is their Speaker.
In the early 1850s, we clearly have two different men named Oshogay involved in the politics of the Lake Superior Ojibwe. One is a young warrior from the Chippewa River country, and the other is a rising leader among the La Pointe Band.
Washington Delegation July 22, 1852 This engraving of the 1852 delegation led by Buffalo and Oshogay appeared in Benjamin Armstrong’s Early Life Among the Indians. Look for an upcoming post dedicated to this image.
8) In the winter of 1853-1854, a smallpox epidemic ripped through La Pointe and claimed the lives of a number of its residents including that of Oshogay. It had appeared that Buffalo was grooming him to take over leadership of the La Pointe Band, but his tragic death left a leadership vacuum after the establishment of reservations and the death of Buffalo in 1855.
Oshogay’s death is marked in a number of sources including the gravestone at the top of this post. The following account comes from Richard E. Morse, an observer of the 1855 annuity payments at La Pointe:
The Chippewas, during the past few years, have suffered extensively, and many of them died, with the small pox. Chief O-SHO-GA died of this disease in 1854. The Agent caused a suitable tomb-stone to be erected at his grave, in La Pointe. He was a young chief, of rare promise and merit; he also stood high in the affections of his people.
Later, Morse records a speech by Ja-be-ge-zhick or “Hole in the Sky,” a young Ojibwe man from the Bad River Mission who had converted to Christianity and dressed in “American style.” Jabegezhick speaks out strongly to the American officials against the assembled chiefs:
…I am glad you have seen us, and have seen the folly of our chiefs; it may give you a general idea of their transactions. By the papers you have made out for the chiefs to sign, you can judge of their ability to do business for us. We had but one man among us, capable of doing business for the Chippewa nation; that man was O-SHO-GA, now dead and our nation now mourns. (O-SHO-GA was a young chief of great merit and much promise; he died of small-pox, February 1854). Since his death, we have lost all our faith in the balance of our chiefs…
This O-sho-ga is the young chief, associated with the La Pointe Band, who went to Washington with Buffalo in 1852.
9) In 1878, “Old Oshaga” received three dollars for a lynx bounty in Chippewa County.
Report of the Wisconsin Office of the Secretary of State, 1878; pg. 94 (Google Books)
It seems quite possible that Old Oshaga is the young man that worked with George Warren in the 1840s and the warrior from Lake Chetek who signed the petitions against Agent Watrous in the 1850s.
10) In 1880, a delegation of Bad River, Lac Courte Oreilles, and Lac du Flambeau chiefs visited Washington D.C. I will get into their purpose in a future post, but for now, I will mention that the chiefs were older men who would have been around in the 1840s and ’50s. One of them is named Oshogay. The challenge is figuring out which one.
Ojibwe Delegation c. 1880 by Charles M. Bell. [Identifying information from the Smithsonian] Studio portrait of Anishinaabe Delegation posed in front of a backdrop. Sitting, left to right: Edawigijig; Kis-ki-ta-wag; Wadwaiasoug (on floor); Akewainzee (center); Oshawashkogijig; Nijogijig; Oshoga. Back row (order unknown); Wasigwanabi; Ogimagijig; and four unidentified men (possibly Frank Briggs, top center, and Benjamin Green Armstrong, top right). The men wear European-style suit jackets and pants; one man wears a peace medal, some wear beaded sashes or bags or hold pipes and other props.(Smithsonian Institution National Museum of the American Indian).
- Upper row reading from the left.
- 1. Vincent Conyer- Interpreter 1,2,4,5 ?, includes Wasigwanabi and Ogimagijig
- 2. Vincent Roy Jr.
- 3. Dr. I. L. Mahan, Indian Agent Frank Briggs
- 4. No Name Given
- 5. Geo P. Warren (Born at LaPointe- civil war vet.
- 6. Thad Thayer Benjamin Armstrong
- Lower row
- 1. Messenger Edawigijig
- 2. Na-ga-nab (head chief of all Chippewas) Kis-ki-ta-wag
- 3. Moses White, father of Jim White Waswaisoug
- 4. No Name Given Akewainzee
- 5. Osho’gay- head speaker Oshawashkogijig or Oshoga
- 6. Bay’-qua-as’ (head chief of La Corrd Oreilles, 7 ft. tall) Nijogijig or Oshawashkogijig
- 7. No name given Oshoga or Nijogijig
The Smithsonian lists Oshoga last, so that would mean he is the man sitting in the chair at the far right. However, it doesn’t specify who the man seated on the right on the floor is, so it’s also possible that he’s their Oshoga. If the latter is true, that’s also who the unknown writer of the library caption identified as Osho’gay. Whoever he is in the picture, it seems very possible that this is the same man as “Old Oshaga” from number 9.
11) There is one more document I’d like to include, although it doesn’t mention any of the people we’ve discussed so far, it may be of interest to someone reading this post. It mentions a man named Oshogay who was born before 1860 (albeit not long before).
For decades after 1854, many of the Lake Superior Ojibwe continued to live off of the reservations created in the Treaty of La Pointe. This was especially true in the St. Croix region where no reservation was created at all. In the 1910s, the Government set out to document where various Ojibwe families were living and what tribal rights they had. This process led to the creation of the St. Croix and Mole Lake reservations. In 1915, we find 64-year-old Oshogay and his family living in Randall, Wisconsin which may suggest a connection to the St. Croix Oshogays. As with number 6 above, this creates some ambiguity because he is listed as enrolled at Lac Courte Oreilles, which implies a connection to the Chippewa River Oshogay. For now, I leave this investigation up to someone else, but I’ll leave it here for interest.
United States. Congress. House. Committee on Indian Affairs. Indian Appropriation Bill: Supplemental Hearings Before a Subcommittee. 1919 (Google Books).
This is not any of the Oshogays discussed so far, but it could be a relative of any or all of them.
In the final analysis
These eleven documents mention at least four men named Oshogay living in northern Wisconsin between 1800 and 1860. Edmund Ely met an old man named Oshogay in 1834. He is one. A 64-year old man, a child in the 1850s, was listed on the roster of “St. Croix Indians.” He is another. I believe the warrior from Lake Chetek who traded with George Warren in the 1840s could be one of the chiefs who went to Washington in 1880. He may also be the one who was falsely accused of killing Alexander Livingston. Of these three men, none are the Oshogay who went to Washington with Buffalo in 1852.
That leaves us with the last mystery. Is Ozhogens, the young son of the St. Croix chief Gaa-bimabi, the orator from La Pointe who played such a prominent role in the politics of the early 1850s? I don’t have a smoking gun, but I feel the circumstantial evidence strongly suggests he is. If that’s the case, it explains why those who’ve looked for his early history in the La Pointe Band have come up empty.
However, important questions remain unanswered. What was his connection to Buffalo? If he was from St. Croix, how was he able to gain such a prominent role in the La Pointe Band, and why did he relocate to La Pointe anyway? I have my suspicions for each of these questions, but no solid evidence. If you do, please let me know, and we’ll continue to shed light on this underappreciated Ojibwe leader.
Sources:
Armstrong, Benj G., and Thomas P. Wentworth. Early Life among the Indians: Reminiscences from the Life of Benj. G. Armstrong : Treaties of 1835, 1837, 1842 and 1854 : Habits and Customs of the Red Men of the Forest : Incidents, Biographical Sketches, Battles, &c. Ashland, WI: Press of A.W. Bowron, 1892. Print.
Ely, Edmund Franklin, and Theresa M. Schenck. The Ojibwe Journals of Edmund F. Ely, 1833-1849. Lincoln: University of Nebraska, 2012. Print.
Folsom, William H. C., and E. E. Edwards. Fifty Years in the Northwest. St. Paul: Pioneer, 1888. Print.
KAPPLER’S INDIAN AFFAIRS: LAWS AND TREATIES. Ed. Charles J. Kappler. Oklahoma State University Library, n.d. Web. 12 August 2013. <http:// digital.library.okstate.edu/Kappler/>.
Nichols, John, and Earl Nyholm. A Concise Dictionary of Minnesota Ojibwe. Minneapolis: University of Minnesota, 1995. Print.
Paap, Howard D. Red Cliff, Wisconsin: A History of an Ojibwe Community. St. Cloud, MN: North Star, 2013. Print.
Redix, Erik M. “The Murder of Joe White: Ojibwe Leadership and Colonialism in Wisconsin.” Diss. University of Minnesota, 2012. Print.
Schenck, Theresa M. The Voice of the Crane Echoes Afar: The Sociopolitical Organization of the Lake Superior Ojibwa, 1640-1855. New York: Garland Pub., 1997. Print.
———–William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Schoolcraft, Henry Rowe. Personal Memoirs of a Residence of Thirty Years with the Indian Tribes on the American Frontiers: With Brief Notices of Passing Events, Facts, and Opinions, A.D. 1812 to A.D. 1842. Philadelphia, [Pa.: Lippincott, Grambo and, 1851. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.
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
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.
Arch Rock, Mackinac Island (Jeffness upload to Wikimedia Commons CC)
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.
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—
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.
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.
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—
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
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
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.
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
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 | ||||
____________________________________________________________________________
| 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 | ||
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.
Chief Buffalo Picture Search: The Capitol Busts
July 17, 2013
This post is one of several that seek to determine how many images exist of Great Buffalo, the famous La Pointe Ojibwe chief who died in 1855. To learn why this is necessary, please read this post introducing the Great Chief Buffalo Picture Search.
Posts on Chequamegon History are generally of the obscure variety and are probably only interesting to a handful of people. I anticipate this one could cause some controversy as it concerns an object that holds a lot of importance to many people who live in our area. All I can say about that is that this post represents my research into original historical documents. I did not set out to prove anybody right or wrong, and I don’t think this has to be the last word on the subject. This post is simply my reasoned conclusions based on the evidence I’ve seen. Take from it what you will.
Be sheekee, or Buffalo by Francis Vincenti, Marble, Modeled 1855, Carved 1856 (United States Senate)
Be Sheekee: A Chippewa Warrior from the Sources of the Mississippi, bronze, by Joseph Lassalle after Francis Vincenti, House wing of the United States Capitol (U.S. Capitol Historical Society).
“A Chippewa Warrior from the Sources of the Mississippi”
There is no image that has been more widely identified with Chief Buffalo from La Pointe than the marble bust and bronze copy in the U.S. Capitol Building in Washington D.C. Red Cliff leaders make a point of visiting the statues on trips to the capital city, the tribe uses the image in advertising and educational materials, and literature from the United States Senate about the bust includes a short biography of the La Pointe chief.
I can trace the connection between the bust and the La Pointe chief to 1973, when John O. Holzhueter, editor of the Wisconsin Magazine of History wrote an article for the magazine titled Chief Buffalo and Other Wisconsin-Related Art in the National Capitol. From Holzhueterʼs notes we can tell that in 1973, the rediscovery of the story of the La Pointe Buffalo was just beginning at the Wisconsin Historical Society (the publisher of the magazine). Holzhueter deserves credit for helping to rekindle interest in the chief. However, he made a critical error.
English: Aysh-ke-bah-ke-ko-zhay ojibwa chief (Photo credit: Wikipedia)
In the article he briefly discusses Eshkibagikoonzhe (Flat Mouth), the chief of the Leech Lake or Pillager Ojibwe from northern Minnesota. Roughly the same age as Buffalo, Flat Mouth is as prominent a chief in the history of the upper Mississippi as Buffalo is for the Lake Superior bands. Had Holzhueter investigated further into the life of Flat Mouth, he may have discovered that at the time the bust was carved, the Pillagers had another leader who had risen to prominence, a war chief named Buffalo.
Holzhueter clearly was not aware that there was more than one Buffalo, and thus, he had to invent facts to make the history fit the art. According to the article (and a book published by Holzhueter the next year) the La Pointe Buffalo visited President Pierce in Washington in January of 1855. Buffalo did visit Washington in 1852 in the aftermath of the Sandy Lake Tragedy, but the old chief was nowhere near Washington in 1855. In fact, he was at home on the island in declining health having secured reservations for his people in Wisconsin the previous summer. He would die in September of 1855. The Buffalo who met with Pierce, of course, was the war chief from Leech Lake.
“He wore in his headdress 5 war-eagle feathers“
The Pillager Buffalo was in Washington for treaty negotiations that would transfer most of the remaining Ojibwe land in northern Minnesota to the United States and create reservations at the principal villages. The minutes of the February 1855 negotiations between the Minnesota chiefs and Indian Commissioner George Manypenny are filled with Ojibwe frustration at Manypennyʼs condescending tone. The chiefs, included the powerful young Hole-in-the-Day, the respected elder Flat Mouth, and Buffalo, who was growing in experience and age, though he was still considerably younger than Flat Mouth or the La Pointe Buffalo. The men were used to being called “red children” in communications with their “fathers” in the government, but Manypennyʼs paternalism brought it to a new low. Buffalo used his clothing to communicate to the commissioner that his message of assimilation to white ways was not something that all Ojibwes desired. Manypennyʼs words and Buffaloʼs responses as interpreted by the mix- blooded trader Paul Beaulieu follow:
The commissioner remarked to Buffalo, that if he was a young man he would insist upon his dispensing with his headdress of feathers, but that, as he was old, he would not disturb a custom which habit had endeared to him.
Buffalo repoled ithat the feathered plume among the Chippewas was a badge of honor. Those who were successful in fighting with or conquering their enemies were entitled to wear plumes as marks of distinction, and as the reward of meritorious actions.The commissioner asked him how old he was.
Buffalo said that was a question which he could not answer exactly. If he guessed right, however, he supposed he was about fifty. (He looked, and was doubtless, much
older).Commissioner. I would think, my firend, you were older than that. I would like to philosophise with you about that headdress, and desired to know if he had a farm, a house, stock, and other comforts about him.
Buffalo. I have none of those things which you have mentioned. I live like other members of the tribe.
Commissioner. How long have you been in the habit of painting—thirty years or more?
Buffalo. I can not tell the number of years. It may have been more or it may have been less. I have distinguished myself in war as well as in peace among my people and the whites, and am entitled to the distinction which the practice implies.
Commissioner. While you, my firend, have been spending your time and money in painting your face, how many of your white brothers have started without a dollar in the world and acquired all those things mentioned so necessary to your comfort and independent support. The paint, with the exception of what is now on my friend’s face, has disappeared, but the white persons to whom I alluded by way of contrast are surrounded by all the comforts of life, the legitimate fruits of their well-directed industry. This illustrates the difference between civilized and savage life, and the importance of our red brothers changing their habits and pursuits for those of the white.
Major General Montgomery C. Meigs was a Captain before the Civil War and was in charge of the Capitol restoration, As with Thomas McKenney in the 1820s, Meigs was hoping to capture the look of the “vanishing Indian.” He commissioned the busts of the Leech Lake chiefs during the 1855 Treaty negotiations. (Wikimedia Images)
While Manypenny clearly did not like the Ojibwe way of life or Buffaloʼs style of dress, it did catch the attention of the authorities in charge of building an extension on the U.S. Capitol. Captain Montgomery Meigs, the supervisor, had hired numerous artists and much like Thomas McKenney two decades earlier, was looking for examples of the indigenous cultures that were assumed to be vanishing. On February 17th, Meigs received word from Seth Eastman that the Ojibwe delegation was in town.
The Captain met Bizhiki and described him in his journal:
“He is a fine-looking Indian, with character strongly marked. He wore in his headdress 5 war-eagle feathers, the sign of that many enemies put to death by his hand, and sat up, an old murderer, as proud of his feathers as a Frenchman of his Cross of the Legion of Honor. He is a leading warrior rather than a chief, but he has a good head, one which would not lead one, if he were in the Senate, to think he was not fit to be the companion of the wise of the land.”
Buffalo was paid $5.00 and sat for three days with the skilled Italian sculptor Francis Vincenti. Meigs recorded:
“Vincenti is making a good likeness of a fine bust of Buffalo. I think I will have it put into marble and placed in a proper situation in the Capitol as a record of the Indian culture. 500 years hence it will be interesting.”
Vincenti first formed clay models of both Buffalo and Flat Mouth. The marbles would not be finished until the next year. A bronze replica of Buffalo was finished by Joseph Lassalle in 1859. The marble was put into the Senate wing of the Capitol, and the bronze was placed in the House wing.
Clues in the Marble
The sculptures themselves hold further clues that the man depicted is not the La Pointe Buffalo. Multiple records describe the La Pointe chief as a very large man. In his obituary, recorded the same year the statue was modeled, Morse writes:
Any one would recognize in the person of the Buffalo chief, a man of superiority. About the middle height, a face remarkably grave and dignified, indicating great thoughtfulness; neat in his native attire; short neck, very large head, and the most capacious chest of any human subject we ever saw.
At the time of his death, he was thought to have been over ninety years old. The man in the sculpture is lean and not ninety. In addition, there is another clue that got by Holzhueter even though he printed it in his article. There is a medallion around the neck of the bronze bust that reads, “Beeshekee, the BUFFALO; A Chippewa Warrior from the Sources of the Mississippi…” This description works for a war chief from Leech Lake, but makes no sense for a civil chief and orator from La Pointe.
Another Image of the Leech Lake Bizhiki
Be-She-Kee (Buffalo), Head Chief of the Leech Lake Chippewas (Whitney and Zimmerman St. Paul)
The Treaty of 1855 was signed on February 22, and the Leech Lake chiefs returned to Minnesota. By the outbreak of the Civil War, Flat Mouth had died leaving Buffalo as the most prominent Pillager chief. Indian-White relations in Minnesota grew violent in 1862 as the U.S.- Dakota War (also called the Sioux Uprising) broke out in the southern part of the state. The Gull Lake chief, Hole in the Day, who had claimed the title of head of the Ojibwes, was making noise about an Ojibwe uprising as well. When he tried to use the Pillagers in his plan, Buffalo voiced skepticism and Hole in the Dayʼs plans petered out. In 1863, Buffalo returned to Washington for a new treaty. Ironically, he was still very much alive in the midst of complicated politics in a city where his bust was on display as monument to the vanishing race.
At some point during these years, the Pillager Buffalo had his photograph taken by Whitneyʼs Gallery in St. Paul. Although the La Pointe Buffalo was dead by this time, internet sites will occasional connect it with him even with an original caption that reads “Head Chief of the Leech Lake Chippewas.”
The Verdict
Although it wasn’t the outcome I was hoping for, my research leads me to definitively conclude that the busts in the U.S. Capitol are of Buffalo the Leech Lake war chief. It’s disappointing for our area to lose this Washington connection, but our loss it Leech Lake’s gain. Though less well-known than the La Pointe band’s chief, their chief Buffalo should also be remembered for his role in history.
Not Chief Buffalo from La Pointe: This is Chief Buffalo from Leech Lake.
Not Chief Buffalo from La Pointe: This is Chief Buffalo from Leech Lake.
Not Chief Buffalo from La Pointe: This is Chief Buffalo from Leech Lake.
Sources:
Holzhueter, John O. “Chief Buffalo and Other Wisconsin-Related Art in the National Capitol.” Wisconsin Magazine of History 56.4 (1973): 284-89. Print.
———– Madeline Island & the Chequamegon Region. Madison: State Historical Society of Wisconsin, 1974. 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/>.
Kloss, William, Diane K. Skvarla, and Jane R. McGoldrick. United States Senate Catalogue of Fine Art. Washington, D.C.: U.S. G.P.O., 2002. Print.
Legendary Waters Resort and Casino. Red Cliff Band of Lake Superior Chippewa, 2012. Web. 28 June 2012. <http://www.legendarywaters.com/>.
Minutes of the 1855 Treaty. 1855. MS. Bureau of Indian Affairs, Washington. Gibagdinamaagoom. White Earth Tribal and Community College Et. Al. Web. 28 June 2012. <gibagadinamaagoom.info/images/1855TreatyMinutes.pdf>.
Morse, Richard F. “The Chippewas of Lake Superior.” Collections of the State Historical Society of Wisconsin. Ed. Lyman C. Draper. Vol. 3. Madison: State Historical Society of Wisconsin, 1857. 338-69. Print.
Schenck, Theresa M. William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Treuer, Anton. The Assassination of Hole in the Day. St. Paul, MN: Borealis, 2010. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.
Whitney’s Gallery. Be-she-kee (Buffalo). c.1860. Photograph. Minnesota Historical Society, St. Paul. MHS Visual Resource Database. Minnesota Historical Society, 2012. Web. 28 June 2012. <http://collections.mnhs.org/visualresources/>.
Wolff, Wendy, ed. Capitol Builder: The Shorthand Journals of Montgomery C. Meigs, 1853-1859, 1861. U.S. Government Printing Office, Washington, DC: 2001. Print.
Sandy Lake Letters: Sherman Hall to the Wheelers
July 11, 2013
“Chippewa Indians Fishing on the Ice” (Digitized by New York Public Library from Heroes and hunters of the West : comprising sketches and adventures of Boone, Kenton, Brady, Logan, Whetzel, Fleehart, Hughes, Johnston, etc. Philadelphia : H. C. Peck & Theo. Bliss, 1859.)
On June 9th, I transcribed and posted two letters related to the Sandy Lake Tragedy (the attempted removal of the Lake Superior Ojibwe in the fall of 1850, which claimed as many as 400 innocent lives). The letters, digitized by the Wisconsin Historical Society, were from the Warren Family Papers. One was from missionary Leonard Wheeler to William Warren before the tragedy, and another was from Indian Agent John Watrous to Warren during a second removal attempt a year later.
That post sought to assess how much responsibility Warren and Watrous bear for the 400 deaths. It also touched on the role of the Protestant A.B.C.F.M. missionaries in the region. This post continues those thoughts. This time, we’re looking at two more letters and evaluating one of the missionaries himself.
Both of these letters are from the Wheeler Family Papers, held by the Wisconsin Historical Society at the Ashland Area Research Center. I went directly to the original documents for these, and while I’ve seen them referenced in published works, I believe this is the first time these particular letters have been transcribed or posted online.
The first is from Sherman Hall, the founder of the La Pointe Mission, to his colleague Leonard Wheeler, who operated the satellite mission at Odanah. Hall traveled to Sandy Lake for the annuity payments and sent this letter to Wheeler, who was visiting family back in Massachusetts, after returning to La Pointe.
Lapointe. Dec. 28th 1850
Brother Wheeler:
I wrote you while at Sandy Lake and promised to write again when I should reach Lapointe. That promise I now redeem. I started from Sandy Lake on the fourth inst. and reached home on the 16th having been absent from home just eight weeks. I was never more heartily glad to leave a place than I was Sandy Lake, nor more glad to reach home after an absence. Of course winter here has justly begun. The snow was some ten inches deep on the Savannah Portage. On reaching the East Savannah River we found the ice good and clear of snow and water. This continued to be the case most of the way to the Grand Portage at Fond du Lac. From Fond du Lac to Lapointe the traveling most of the way was hard, and it was not till the seventh day from F. du L. that I reached home. Besides bad traveling I had to carry a pack which I found, when I got home weighed 60 pounds. With this however I found it not difficult to keep up with most of my traveling companions who were much heavier loaded than I. This is my first experience of carrying a heavy pack on a long journey and I am fully satisfied with the experiment. I had no alternative however, bet either to throw away my blankets and clothes, or carry them. Every body was loaded with a heavy pack, and I could employ no one. I however got through well—did not get lame as many others did, nor do I feel any furious[?] by ill effects of my journey since my arrival.
I found the mission family well on my arrival. They had felt somewhat lonesome while so many were absent from this place. Things in the community here are generally in a quiet state at present. I apprehend that there will be considerable pinching for provisions before spring. It has been a very windy and stormy fall. The people have taken but little fish. Many nets have been lost. The traders have but a small quantity of provisions, and if they had the people have but little to buy with. The bay opposite to this island is now principally covered with ice so that the Indians are on the ice some to spear fish. The ice has once broken up since it first closed, and a heavy wind would break it up again, as it is yet very thin, and the weather mild. If the lake is frozen the Inds will probably get considerable fish; but if it should be open they must suffer.
Our Indian meetings are pretty well attended, and I feel that there is ground for encouragement. Simon I think is exerting a good influence. His Catholic friends have tried to draw him back to their church; but seems stable. His oldest brother, who has recently lost his wife, has expressed a wish to hear the word of God. I hope he will yet become a sincere listener.
Our English exercises are attended by a smaller number than formerly since many have left this place. I think however for our own good, as well as on account of others, we ought to keep them up. Mr. Van Tassel has returned to remain here till spring. I have heard nothing from Bad River for some time past. I had formed a design to go there this week, but have been prevented by the state of the ice. I intend going as soon as the ice gets a little stronger. I suppose there are very few Indians there. More are about the Lake.
I heard that Mr. Leihy has lost both his horses which will be a serious inconvenience to him in this mill enterprise I presume.
Mr. Pulsifer has received one letter from you, and by our last mail he heard through his correspondent at Lowell that you had arrived at that place.
I suppose you find some changes have taken place in the wide world during the times you have been shut up in the wilderness. Do you find calls enough to keep you busy? I have been expecting a letter from you. I want to hear what you have to say about the things you see, and how you like visiting, etc.
I have just had a letter from Mr. Ely, who says, “We are [snugly by quarters?] in St. Paul. My home is full of music—am employed as choir leader in Mr. [Mill’s?] (Prs.) church—sing two evenings a week at Stillwater, and the rest of my time is well filled with the private scholars & tuning Pianos, of which there are 7 or 8 at St. Paul.” Perhaps Br. Ely will find this a more lucrative business than cutting and hauling pine logs. I am glad he has found employment.
Our children all attend school except Harriet. Marydoes very well. Please give my regards to your friends at Lowell. I am writing to Mr. Treat by this opportunity. [Wish?] kind regards to Mrs. W. I remain
yours
S. Hall.
The Old Mission Church, La Pointe, Madeline Island. (Wisconsin Historical Society Image ID: 24827)
Harriet Wheeler, pictured about forty years after receiving this letter. (Wisconsin Historical Society: Image ID 36771)“…your note to Harriet” Harriet Hall was Sherman’s oldest daughter, about 19 years old at this time.
Many Ojibwe leaders, including Hole in the Day, blamed the rotten pork and moldy flour distributed at Sandy Lake for the disease that broke out. The speech in St. Paul is covered on pages 101-109 of Theresa Schenck’s William W. Warren: The Life, Letters, and Times of an Ojibwe Leader, my favorite book about this time period. (Photo from Whitney’s Gallery of St. Paul: Wisconsin Historical Society Image ID 27525)
Mary Warren (1835-1925), was a teenager at the time of the Sandy Lake Tragedy. She is pictured here over seventy years later. Mary, the sister of William Warren, had been living with the Wheelers but stayed with Hall during their trip east. (Photo found on University of Connecticut Radio website, scanned from Frances Densmore photos in the Smithsonian Bureau of Ethnology)Lapointe, Feb. 24th 1851.
Mrs. Wheeler,
By our last mail I wrote to Mr Wheeler, and by this I will address a few lines to you. From your note to Harriet I suppose you are happy among your friends. I am glad you are so, and hope you will not only spend your winter pleasantly, but that you will find the present season of relaxation from the severe duties of your station here, the occasion of reconnecting[?] your health and spirits.
I do not feel that the time has yet come when the churches ought to close their efforts to save these Indians. I do not think they are entirely beyond the reach of hope. The prospect however looks dark. But I think the greatest cause of discouragement arises from their character, and not from their present political condition. Generally they do not want to improve their condition. They are satisfied with their ignorance and degradation. All they think of is to supply for their present wants without their own exertions, while they wish to live in idleness and sin. This is the cause of their keeping so much aloof from the influence of the missions. Their minds are dreadfully dark respecting the things of the future world. They seem to have no ideas of happiness superior to that derives from the gratification of the lowest animal appetites and passions. This is the reason why the truths of the gospel so little effect on them. These things present to my mind much stronger grounds of discouragement than their present political difficulties, though those at present are not inconsiderable.
But as stupid as is the conscience, and as dark as is the understanding and the heart, and as much as they are given up to [?]ality and sin, I believe there is a Power that can quicken them into life. My only hope is that He who has made them, and has power to save them, will come and add his blessing to the preaching of his own gospel, and make it to them the power and wisdom of God. Thousands of others as dead in trespasses and sins, have been saved. Why may not they be saved? Come back home and let us try still to do something for them. Tell Christians to remember them and pray for them, that the word of God among them may have free course and be glorified.
It is a time of great scarcity of food among the Indians. There is some one in our houses almost every hour of the day begging for food. Very few get more than a meal a day; many not half of one. I have been told by several individuals, that they have tried three or four days in succession to catch fish, and have been obliged to return to their starving families each night with nothing for them. I am frequently importuned to spare a little provisions till I am obliged to go away out of sight to get rid of their pleading. I have spared the last potatoes I dare let go. Corn we have none. We have but a small quantity of flour over what will be required to sustain our families till we can expect to obtain a new supply. For a long time I have not known fish so scarce as the present winter. That is almost the only dependence of this people. For a month to come there will be many hungry ones. Many of the French and half-breeds are but little better off than the Indians. All we can do is to divide a little morsel with the hungry ones who come to beg. We have not much to give to those who importune for something to carry to their families. But as long as they continue to waste their summers in idleness they must starve in the winter.
The young Hole-in-the-day has been down to St Paul and there made a public speech in which he attributes the sickness at the payment last fall to the bad provisions which were dealt out to the Indians, and imparts much blame to the officers of the government for the way in which they [were with?]. In time they had some flour dealt out to them which was much damaged. But I think there were other causes for the sickness which prevailed besides the bad provisions. I think however that in some [aspects?] the Indians were wronged. Treaty stipulations were not carried out. H is very confident that many of the Indians are not satisfied with the manner in which they have been dealt with, and recent events have not served to strengthen their attachment to the Government.
We had our communion yesterday. I think there is a [?]ably good state of feeling among the native church members at this time. Simon has been frequently sick this winter. But his trials appear to bring nearer to God. He appears to be growing in the knowledge of God and in piety.
You will probably recollect Mo-ko-kun-ens-ish, an Indian with a bunch[?] between his shoulders, married into the family of the Little-current. He is, by profession, a Catholic. About a week ago, he made me a visit, and said his priest had offended him, and he wished to join us. A short time since he lost a child, and when the priest came to bury it, he said he “scolded him” because he had not cleaned away the snow from the gate of the burying yard, and made a better path for him to come to the grave. He told a long story. I suspected his object was to get some provisions of me. I told him we should be happy to see him at our meetings, and told him where and when they would be held. He said he should attend only sometimes he might be obliged to fish to get something to eat, and be occasionally away. I said a few words to him on religious subjects, and he left without asking for anything. The next day he came with a small piece of cloth and asked me to give him provisions for it. I told I had not provisions to trade. He then enquired about meeting. I told him we were to hold one that evening in the school-house. He said he should attend. The evening came, the meeting was held—but he was not there. Nor have we seen him at any other meeting. Such are the methods the heathens & Catholics take to deceive us. We could make many converts with flour and pork, especially at this time.
Yours Truly,
S. Hall
[Written in margins]
All send love though I have not room to write it.
Mary goes to school and is doing very well.
These are the originals of the paragraph about Hole in the Day’s speech in St. Paul. I couldn’t quite decipher all of it. Let me know what you see (Wheeler Family Papers, Personal Correspondence 1851, Wisconsin Historical Society Ashland Area Research Center).
In the June 9th post, we tried to determine how much William Warren and John S. Watrous were at fault for the deaths resulting from the 1850 Sandy Lake removal attempt. In this post, we will do the same for Sherman Hall.
Before we begin, it’s worth reviewing the facts. By 1850, Hall had lived at La Pointe for twenty years. He knew the people who lived here, and he knew the promises the Ojibwe were given at the Treaty of 1842. He was certainly aware of the Ojibwe position on the removal.
Rev. Hall did not order the removal. Compared with the government and Fur Company officials, he was fairly powerless within the Lake Superior region. However, he had a power of a different sort. As the primary voice of the ABCFM in Ojibwe country, he had powerful friends in the eastern states. Many Americans perceived the missionaries as the only neutral voice in the area. Hall admits in the December 28th letter that the Ojibwe were wronged. He could have advocated for their cause in the summer of 1850 as the illegal removal was unfolding. Instead, he largely went along with government efforts.
To his credit, in other letters Hall did blame the government for the failure of the Sandy Lake payment. The best book I’ve encountered about this time period is William W. Warren: The Life, Letters, and Times of an Ojibwe Leader by Theresa Schenck (Nebraska UP, 2007). On page 94, Dr. Schenck quotes a letter from Hall to ABCFM Secretary S.B. Treat. It is dated December 30, and is probably the letter referred to in the letter to Leonard Wheeler above. Hall is honest about Ojibwe feelings on the removal and seems to empathize somewhat. On page 155, Schenck details how the La Pointe mission did eventually turn against government removal efforts later in 1851.
So, it probably seems that I am defending Sherman Hall. Why? Truthfully, it’s because I want to have some balance in this post because, quite frankly, these two letters are some of the most disgusting, horrifying documents I’ve ever read. I felt especially sick typing up the February 24th letter to Harriet Wheeler. For a man who claimed to be “saving” the Ojibwe to be so heartless in the midst of so much suffering is appalling.
Was the mission running low on food? Sure, but doesn’t true Christian charity demand sharing to the last?
Should Hall’s language be judged by the standards of the racist times he lived in? Absolutely, but to say the things he says about human beings, his neighbors of twenty years, is inexcusable in any time period.
Is it possible he was traumatized by his experience at Sandy Lake, and this was a way of dealing with his personal guilt? This is possible. He does seem to be speaking to himself in the letter as much as he is to the Wheelers.
There is a danger in judging too much from just two letters, but I think Hall needs to be held to the same standard as Warren and Watrous were in the June 9th post. He could have spoken out against the removal to begin with. He didn’t. He was an eyewitness to Sandy Lake. He knew what the Ojibwe had been promised, and he saw the consequences of the government breaking those promises. His letters to the Wheelers in Boston could have been used to help right those wrongs by uniting the missions behind the Ojibwe cause. Instead, he chose to blame the people who had been wronged to the point of 400 deaths. For these reasons, I think when we list the villains of Sandy Lake, the Reverend Sherman Hall needs to be among them.
Sources:
Densmore, Frances. Chippewa Customs. Washington: U.S. G.P.O., 1929. Print.
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/>.
Satz, Ronald N. Chippewa Treaty Rights: The Reserved Rights of Wisconsin’s Chippewa Indians in Historical Perspective. Madison, WI: Wisconsin Academy of Sciences, Arts and Letters, 1991. Print.
Schenck, Theresa M. William W. Warren: The Life, Letters, and times of an Ojibwe Leader. Lincoln: University of Nebraska, 2007. Print.
Warren, William W., and Theresa M. Schenck. History of the Ojibway People. St. Paul: Minnesota Historical Society, 2009. Print.
Fun With Maps
June 28, 2013
I’m someone who loves a good historical map, so one of my favorite websites is memory.loc.gov, the digital collections of the Library of Congress. You can spend hours zooming in on neat vintage maps. This post has snippets from eleven of them, stretching from 1674 to 1843. They are full of cool old inaccuracies, but they also highlight important historical trends and eras in our history. This should not be considered an exhaustive survey of the best maps out there, nor is it representative of all the LOC maps. Really, it’s just 11 semi-random maps with my observations on what I found interesting. Click on any map to go to the Library of Congress site where you can browse more of it. Enjoy:
French 1674
Nouvelle decouverte de plusieurs nations dans la Nouvelle France en l’année 1673 et 1674 by Louis Joliet. Joliet famously traveled from the Great Lakes down the Mississippi with the Jesuit Jacques Marquette in 1673.
- Cool trees.
- Baye des Puans: The French called the Ho-Chunk Puans, “Stinky People.” That was a translation of the Ojibwe word Wiinibiigoo (Winnebago), which means “stinky water people.” Green Bay is “green” in summer because of the stinky green algae that covers it. It’s not surprising that the Ho-Chunk no longer wish to be called the Winnebago or Puans.
- 8tagami: The French used 8 in Indian words for the English sound “W.” 8tagami (Odagami) is the Ojibwe/Odawa/Potawatomi word for the Meskwaki (Fox) People.
- Nations du Nord: To the French, the country between Lake Superior and Hudson Bay was the home of “an infinity of nations,” (check out this book by that title) small bands speaking dialects of Ojibwe, Cree, and Assiniboine Sioux.
- The Keweenaw is pretty small, but Lake Superior has generally the right shape.
French 1688
Carte de l’Amerique Septentrionnale by Jean Baptiste Louis Franquelin: Franquelin created dozens of maps as the royal cartographer and hydrographer of New France.
- Lake Superior is remarkably accurate for this time period.
- Nations sous le nom d’Outouacs: “Nations under the name of Ottawas”–the French had a tendency to lump all Anishinaabe peoples in the west (Ojibwe, Ottawa, Potawatomi, etc.) under the name Outouais or Outouacs.
- River names, some are the same and some have changed. Bois Brule (Brule River) in French is “burnt wood” a translation of the Ojibwe wiisakode. I see ouatsicoto inside the name of the Brule on this map (Neouatsicoton), but I’m not 100% sure that’s wiisakode. Piouabic (biwaabik is Ojibwe word for Iron) for the Iron River is still around. Mosquesisipi (Mashkiziibi) or Swampy River is the Ojibwe for the Bad River.
- Madeline Island is Ile. St. Michel, showing that it was known at “Michael’s Island” a century before Michel Cadotte established his fur post.
- Ance Chagoüamigon: Point Chequamegon
French 1703
Carte de la riviere Longue : et de quelques autres, qui se dechargent dans le grand fleuve de Missisipi [sic] … by Louis Armand the Baron de Lahontan. Baron Lahontan was a military officer of New France who explored the Mississippi and Missouri River valleys.
- Lake Superior looks quite strange.
- “Sauteurs” and Jesuits at Sault Ste. Marie: the French called the Anishinaabe people at Sault Ste. Marie (mostly Crane Clan) the Sauteurs or Saulteaux, meaning “people of the falls.” This term came to encompass most of the people who would now be called Ojibwe.
- Fort Dulhut: This is not Duluth, Minnesota, but rather Kaministiquia (modern-day Thunder Bay). It is named for the same person–Daniel Greysolon, the Sieur du Lhut (Duluth).
- Riviere Du Tombeau: “The River of Tombs” at the west end of the Lake is the St. Croix River, which does not actually flow into Lake Superior but connects it to the Mississippi over a short portage from the Brule River.
- Chagouamigon (Chequamegon) is placed much too far to the east.
- The Fox River is gigantic flowing due east rather than north into Green Bay. We see the “Savage friends of the French:” Outagamis (Meskwaki/Fox), Malumins (Menominee), and Kikapous (Kickapoo).
French 1742
Carte des lacs du Canada by Jacques N. Bellin 1742. Bellin was a famous European mapmaker who compiled various maps together. The top map is a detail from the Carte de Lacs. The bottom one is from a slightly later map.
- Of the maps shown so far, this has the best depiction of Chequamegon, but Lake Superior as a whole is much less accurate than on Franquelin’s map from fifty years earlier.
- The mysterious “Isle Phillipeaux,” a second large island southeast of Isle Royale shows prominently on this map. Isle Phillipeaux is one of those cartographic oddities that pops up on maps for decades after it first appears even though it doesn’t exist.
- Cool river names not shown on Franquelin’s map: Atokas (Cranberry River) and Fond Plat “Flat-bottom” (Sand River)
- The region west of today’s Herbster, Wisconsin is lablled “Papoishika.” I did an extensive post about an area called Ka-puk-wi-e-kah in that same location.
- Ici etoit une Bourgade Considerable: “Here there was a large village.” This in reference to when Chequamegon was a center for the Huron, Ottawa (Odawa) and other refugee nations of the Iroquois Wars in the mid-1600s.
- “La Petite Fille”: Little Girl’s Point.
- Chequamegon Bay is Baye St. Charles
- Catagane: Kakagon, Maxisipi: Mashkizibi
- The islands are “The 12 Apostles.”
British 1778
A new map of North America, from the latest discoveries 1778. Engrav’d for Carver’s Travels. In 1766 Jonathan Carver became one of the first Englishmen to pass through this region. His narrative is a key source for the time period directly following the conquest of New France, when the British claimed dominion over the Great Lakes.
- Lake Superior still has two giant islands in the middle of it.
- The Chipeway (Ojibwe), Ottaway (Odawa), and Ottagamie (Meskwaki/Fox) seem to have neatly delineated nations. The reality was much more complex. By 1778, the Ojibwe had moved inland from Lake Superior and were firmly in control of areas like Lac du Flambeau and Lac Courte Oreilles, which had formerly been contested by the Meskwaki.
Dutch 1805
Charte von den Vereinigten Staaten von Nord-America nebst Louisiana by F.L. Gussefeld: Published in Europe.
- The Dutch never had a claim to this region. In fact, this is a copy of a German map. However, it was too cool-looking to pass up.
- Over 100 years after Franquelin’s fairly-accurate outline of Lake Superior, much of Europe was still looking at this junk.
- “Ober See” and Tschippeweer” are funny to me.
- Isle Phillipeau is hanging on strong into the nineteenth century.
American 1805
A map of Lewis and Clark’s track across the western portion of North America, from the Mississippi to the Pacific Ocean : by order of the executive of the United States in 1804, 5 & 6 / copied by Samuel Lewis from the original drawing of Wm. Clark. This map was compiled from the manuscript maps of Lewis and Clark.
- The Chequamegon Region supposedly became American territory with the Treaty of Paris in 1783. The reality on the ground, however, was that the Ojibwe held sovereignty over their lands. The fur companies operating in the area were British-Canadian, and they employed mostly French-Ojibwe mix-bloods in the industry.
- This is a lovely-looking map, but it shows just how little the Americans knew about this area. Ironically, British Canada is very well-detailed, as is the route of Lewis and Clark and parts of the Mississippi that had just been visited by the American, Lt. Zebulon Pike.
- “Point Cheganega” is a crude islandless depiction of what we would call Point Detour.
- The Montreal River is huge and sprawling, but the Brule, Bad, and Ontonagon Rivers do not exist.
- To this map’s credit, there is only one Isle Royale. Goodbye Isle Phillipeaux. It was fun knowing you.
- It is striking how the American’s had access to decent maps of the British-Canadian areas of Lake Superior, but not of what was supposedly their own territory.
English 1811
A new map of North America from the latest authorities By John Cary of London. This map was published just before the outbreak of war between Britain and the United States.
- These maps are starting to look modern. The rivers are getting more accurate and the shape of Lake Superior is much better–though the shoreline isn’t done very well.
- Burntwood=Brule, Donagan=Ontonagon
- The big red line across Lake Superior is the US-British border. This map shows Isle Royale in Canada. The line stops at Rainy Lake because the fate of the parts of Minnesota and North Dakota in the Hudson Bay Watershed (claimed by the Hudson Bay Company) was not yet settled.
- “About this place a settlement of the North West Company”: This is Michel Cadotte’s trading post at La Pointe on Madeline Island. Cadotte was the son of a French trader and an Anishinaabe woman, and he traded for the British North West Company.
- It is striking that a London-made map created for mass consumption would so blatantly show a British company operating on the American side of the line. This was one of the issues that sparked the War of 1812. The Indian nations of the Great Lakes weren’t party to the Treaty of Paris and certainly did not recognize American sovereignty over their lands. They maintained the right to have British traders. America didn’t see it that way.
American 1820
Map of the United States of America : with the contiguous British and Spanish possessions / compiled from the latest & best authorities by John Melish
- Lake Superior shape and shoreline are looking much better.
- Bad River is “Red River.” I’ve never seen that as an alternate name for the Bad. I’m wondering if it’s a typo from a misreading of “bad”
- Copper mines are shown on the Donagon (Ontonagon) River. Serious copper mining in that region was still over a decade away. This probably references the ancient Indian copper-mining culture of Lake Superior or the handful of exploratory attempts by the French and British.
- The Brule-St. Croix portage is marked “Carrying Place.”
- No mention of Chequamegon or any of the Apostle Islands–just Sand Point.
- Isle Phillipeaux lives! All the way into the 1820s! But, it’s starting to settle into being what it probably was all along–the end of the Keweenaw mistakenly viewed from Isle Royale as an island rather than a peninsula.
American 1839 
From the Map of Michigan and part of Wisconsin Territory, part of the American Atlas produced under the direction of U.S. Postmaster General David H. Burr.
- Three years before the Ojibwe cede the Lake Superior shoreline of Wisconsin, we see how rapidly American knowledge of this area is growing in the 1830s.
- The shoreline is looking much better, but the islands are odd. Stockton (Presque Isle) and Outer Island have merged into a huge dinosaur foot while Madeline Island has lost its north end.
- Weird river names: Flagg River is Spencer’s, Siskiwit River is Heron, and Sand River is Santeaux. Fish Creek is the gigantic Talking Fish River, and “Raspberry” appears to be labeling the Sioux River rather than the farther-north Raspberry River.
- Points: Bark Point is Birch Bark, Detour is Detour, and Houghton is Cold Point. Chequamegon Point is Chegoimegon Point, but the bay is just “The Bay.”
- The “Factory” at Madeline Island and the other on Long Island refers to a fur post. This usage is common in Canada: Moose Factory, York Factory, etc. At this time period, the only Factory would have been on Madeline.
- The Indian Village is shown at Odanah six years before Protestant missionaries supposedly founded Odanah. A commonly-heard misconception is that the La Pointe Band split into Island and Bad River factions in the 1840s. In reality, the Ojibwe didn’t have fixed villages. They moved throughout the region based on the seasonal availability of food. The traders were on the island, and it provided access to good fishing, but the gardens, wild rice, and other food sources were more abundant near the Kakagon sloughs. Yes, those Ojibwe married into the trading families clustered more often on the Island, and those who got sick of the missionaries stayed more often at Bad River (at least until the missionaries followed them there), but there was no hard and fast split of the La Pointe Band until long after Bad River and Red Cliff were established as separate reservations.
American 1843
Hydrographical basin of the upper Mississippi River from astronomical and barometrical observations, surveys, and information by Joseph Nicollet. Nicollet is considered the first to accurately map the basin of the Upper Mississippi. His Chequamegon Region is pretty good also.
- You may notice this map decorating the sides of the Chequamegon History website.
- This post mentions this map and the usage of Apakwa for the Bark River.
- As with the 1839 map, this map’s Raspberry River appears to be the Sioux rather than the Miskomin (Raspberry) River.
- Madeline Island has a little tail, but the Islands have their familiar shapes.
- Shagwamigon, another variant spelling
- Mashkeg River: in Ojibwe the Bad River is Mashkizibi (Swamp River). Mashkiig is the Ojibwe word for swamp. In the boreal forests of North America, this word had migrated into English as muskeg. It’s interesting how Nicollet labels the forks, with the White River fork being the most prominent.
That’s all for now folks. Thanks for covering 200 years of history with me through these maps. If you have any questions, or have any cool observations of your own, go ahead and post them in the comments.
Chequamegon History 