Collected & edited by Amorin Mello

Bishop Irenaeus Frederic Baraga
~ Madeline Island Museum

This post features oral legends recorded about two of Bishop Irenaeus Frederick Baraga’s traverses from La Pointe across Lake Superior:

A) to Minnesota’s Cross River by canoe.
B) to Michigan’s Ontonagon River by ice.

In chronological order of publication, the first record was from a German traveloguer, the next two were from Catholic missionaries, and the last two were from Bad River tribal members.

  1. Kitchi-Gami, by Johann Georg Kohl, 1859/1860.
  2. Life and Labors of Bishop Baraga, by Rev. Chrysostom Verwyst, 1896.
  3. Life and Labors of Rt. Rev. Frederick Baraga, by Rev. Verwyst, 1900.
  4. Chippewa Indian Historical Project, by United States WPA, 1936-1942.
  5. Chippewa Indian Historical Project, by United States WPA, 1936-1942.

 


 

Originally published in German as
Kitschi-Gami; Oder, Erzählungen Vom Obern See
by Johann Georg Kohl, 1859.

Translated and republished in English as

Kitch-Gami: Wanderings Round Lake Superior,

By Johann Georg Kohl, 1860,

Pages 180-183.

 

Kohl traveled to La Pointe during the Summer of 1855 where he witnessed Chief Buffalo’s death and the 1855 Annuity Payments.

German traveloguer
Johann Georg Kohl

Dubois was apparently a pseudonym in Kohl’s book.  The true identity of this well-known Voyageur gets revealed in our other records.

Du Roy: “Do you known the summer voyage our most reverend friend, your companion, once made in a birch-bark canoe right across Lake Superior?  Ah! that is a celebrated voyage, which everybody round the lake is acquainted with.  Indeed, there is hardly a locality on the lake which is not connected with the history of his life, either because he built a chapel there, or wrote a pious book, or founded an Indian parish, or else underwent danger and adventures there, in which he felt that Heaven was protecting him.

“The aforesaid summer voyage, which I will tell you here as companion to his winter journey, was as follows:

“He was staying at that time on one of the Islands of the Apostles, and heard that his immediate presence was required at one of the little Indian missions or stations on the northern shore of the lake.  As he is always ready to start at a moment, he walked with his breviary in his hand, dressed in his black robe, and with his gold cross fastened on his breast – he always travels in this solemn garb, on foot or on horseback, on show-shoes or in a canoe – he walked, I say, with his breviary in his hand and his three-corned hat on his head, into the hut of my cousin a well-known Voyageur, and said to him: Dubois, I must cross the lake, direct from here to the northern shore.  Hast thou a boat ready?’

‘My boat is here,’ said my cousin, ‘but how can I venture to go with you straight across the lake?  It is seventy miles, and the weather does not look very promising.  No one ever yet attempted this “traverse” in small boats.  Our passage to the north shore is made along the coast, and we usually employ eight days in it.’

‘Dubois, that is too long; it cannot be.  I repeat it to thee.  I am called.  I must go straight across the lake.  Take thy paddle and “couverte,” and come!’  And our reverend friend took his seat in the canoe, and waited patiently till my obedient cousin (who, I grant, opened his eyes very wide, and shook his head at times) packed up his traps, sprang after him and pushed the canoe on the lake.

“Now you are aware, monsieur, that we Indians and Voyageurs rarely make greater traverses across the lake than fifteen miles from cape to cape, so that we may be easily able to pull our boats ashore in the annoying caprices of our weather and water.  A passage of twenty-five or thirty miles we call a ‘grand traverse,’ and one of seventy miles is a impossibility.  Such a traverse was never made before, and only performed this once.  My cousin, however, worked away obediently and cheerfully, and they were soon floating in their nutshell in the middle of the lake like a loon, without compass and out of sight of land.  Very soon, too, they had bad weather.

“It began to grow stormy, and the water rose in high waves.  My cousin remarked that he had prophesied this, but his pious, earnest passenger read on in his breviary quietly, and only now and then addressed a kind word of encouragement to my cousin, saying that he had not doubted his prophecy about the weather, but he replied to it that he was called across the lake, and God would guide them both to land.

“They toiled all night through the storm and waves, and, as the wind was fortunately with them, they moved along very rapidly, although their little bark danced like a feather on the waters.  The next morning they sighted the opposite shore.  But how?  With a threatening front.  Long rows of dark rocks on either side, and at their base a white stripe, the dashing surf of the terribly excited waves.  There was no opening in there, no haven, no salvation.

‘We are lost, your reverence,’ my cousin said, ‘for it is impossible for me to keep the canoe balanced in those double and triple breakers; and a return is equally impossible, owing to the wind blowing so stiffly against us.’

‘Paddle on, dear Dubois – straight on.  We must get through, and a way will offer itself.’

“My cousin shrugged his shoulder, made his last prayers, and paddled straight on, he hardly knew how.  Already they heard the surf dashing near them; they could no longer understand what they said to each other, owing to the deafening noise, and my cousin slipped his couverte from his shoulders, so as to be ready for a swim, when, all at once, a dark spot opened out in the white edge of the surf, which soon widened.  At the same time the violent heaving of the canoe relaxed, it glided on more tranquilly, and entered in perfect safety the broad mouth of a stream, which they had not seen in the distance, owing to the rocks that concealed it.

‘Did I not say, Dubois, that I was called across, that I must go, and that thou wouldst be saved with me?  Let us pray!’ So the man of God spoke to the Voyageur after they had stepped ashore, and drawn their canoe comfortably on the beach.  They then went into the forest, cut down a couple of trees, and erected a cross on the spot where they landed, as a sign of their gratitude.

“Then they went on their way to perform their other duties.  Later, however, a rich merchant, a fur trader, came along the same road, and hearing of this traverse, which had become celebrated, he set his men to work, and erected at his own expense, on the same spot, but on a higher rock, a larger and more substantial cross, which now can be seen a long distance on the lake, and which the people call ‘the Cross of —–‘s Traverse.’

 


 

LIFE AND LABORS OF BISHOP BARAGA

A short sketch of the life and labors of Bishop Baraga

The Great Indian Apostle of the Northwest.

By Rev. Chrysostom Verwyst O.S.F. of Ashland, Wis.

 

Father John Chebul arrived on Lake Superior at the Sault in October 1859 to assist his fellow Slovanian Bishop Baraga.  Chebul spent the winter at Ontonagon with miners before arriving at La Pointe in May 1860.

On another occasion Father Baraga went to Ontonagon from La Pointe.  We will relate the incident as told to the writer by Rev. John Cebul, of Newberry, Mich.  He was well acquainted with Bishop Baraga, being a fellow countryman who had been sent to La Pointe in 1860, where he labored amongst the Chippewas of that island and Bayfield, Bad River Reserve, Superior and other places, for about thirteen years, being universally loved and esteemed by all.  He says:

Baraga’s faithful man from the island is identified as two different men in these stories.
Cadotte point, about 20 or 30 miles from Ontonagon appears to be near the Porcupine Mountains.

Bishop Baraga was intending to go on the ice to Ontonagon.  He was accompanied by a man from the island.  The reason they took to the ice was because it was much nearer and the walking a great deal better than on the main land.  During March and April the ice on Lake Superior becomes honey-combed and rotten.  If a strong wind blows, it cracks and moves from the shore if the wind blows from the land. Such fields of ice does not notice that he is in danger till he comes to the edge of the ice and then to his horror discovers a large expanse of open water between him and the mainland.  Should the ice float out towards the middle of the lake or break up, he is lost.  Father Baraga and his companion had traveled on the ice for some time, thinking all was right.  All at once they came to the edge of the ice and saw it was impossible to reach land, as the wind had driven the ice from the shore out into the Lake.  His companion became greatly alarmed.  Father Baraga remained calm, praying, no doubt, fervently to Him who alone could save them.  Finally the wind changed and drove the cake of ice on which they were floating to the shore.  They landed at Cadotte point, about 20 or 30 miles from Ontonagon, having been carried by the wind on their ice raft about sixty miles.  “See,” said the good priest to his companion, “we have traveled a great distance and yet have not labored.”  It seems the good God wanted to save the saintly missionary a long and painful walk, by giving him a ride of sixty miles on a cake of ice.

 


 

Life and labors of Rt. Rev. Frederic Baraga
by P. Chrysostomus Verwyst, 1900,
pages 219-222.

CHAPTER XXXVI. Wonderful Escape of Father Baraga, When Crossing Lake Superior In A Small Sail Boat.  His Adventure On A Floating Field Of Ice.

Louis Gaudin was one of several legendary children born to Jean Baptiste Gaudin, Sr. and Awenishen (a sister of Hole-in-the-day):
– Antoine Gordon
– Elizabeth (Gordon) Belanger
– Louison Gordon, Sr.
– Harriet (Gordon) Lemon
– John Baptiste Gordon, Jr.
– Angelique Gordon
– Joseph Gordon
Louison Gordon, Sr. (1814-1899) married Julia Brebant, whose sisters were married to Henry Bresette and Judge John W. Bell.
Wizon is an objibwecized form of the francophone name Louison.

Undated photo from the Gordon Museum thought to be a brother of Antoine Gordon:
possibly Louis Gordon?

Chippewa Entrepreneur
Antoine Gordon
~ Noble Lives of a Noble Race (pg. 207) published by the St. Mary’s Industrial School in Odanah, 1909.

We learn from F. Baraga’s letter, written in October, 1845, that he intended to go to Grand Portage, Minn., the next fall to build a church there.  It is, therefore, highly probable that he made that trip in the fall of 1846.  He first went to La Pointe, where, no doubt, he spent some time attending to the spiritual wants of the good people.  He then engaged a half-breed Indian, named Louis Gaudin, to go with him to Grand Portage.  They had but a small fishing boat with a mast and sail, without keel or centre-board.  Such a boat might do on a river or small lake, but would be very unsafe on a large lake, where it would easily founder or be driven lake a cork before the wind.  The boat was but eighteen feet long.  When they started from La Pointe, the people laughed at them for attempting to make the journey.  They said it would take them a month to make the voyage, as they would have to keep close to the shore all the way, going first west some seventy miles to the end of the lake and then, doubling, turn northward, coasting along the northern shore of Lake Superior.  this would make the distance about two hundred miles, perhaps even more.

However, Father Baraga and his guide set out on their perilous journey.  At Sand Island they awaited a favorable wind to cross the lake, which is about forty miles wide at that place.  By so doing they would save from eight to one hundred miles, but would expose themselves to great danger, as a high wind might arise, whilst they were out on the open lake, and engulf their frail bark.

They set sail on an unusually calm day. Father Baraga steered and Louis rowed the boat.  Before they got midway a heavy west wind arose and the lake grew very rough.  They were constantly driven leeward and when they finally reached the north shore they were at least thirty miles east of their intended landing place, having made a very perilous sail of seventy miles during that day.

While in the height of the storm, in mid-ocean, it might be said, Louis became frightened and exclaimed in Chippewa to the Father, who was lying on his back in the boat, reciting his office in an unconcerned manner: “Nosse, ki ga-nibomin, gananbatch” – Father, perhaps we are going to perish!”  The Father answered quietly: “Kego segisiken, Wizon” (Chippewa for Louis) – “Don’t be afraid, Wizon; the priest will not die in the water.  If he died here in the water the people on the other shore, whither we are going, would be unfortunate.”

When nearing the north shore the danger was even greater than out on the open water, for there were huge breakers ahead.  Louis asked the Father whither to steer, and, as if following a certain inspiration, F. Baraga told him to steer straight ahead for the land.  Through a special disposition of Divine Providence watching over the precious life of the saintly missionary, they passed through the breakers unharmed and ran their boat into the mouth of a small river, heretofore unnamed, but now called Cross River.

1859 PLSS detail of trees at the mouth of “Cross River”.

Full of gratitude for their miraculous escape, they at once proceeded to erect a cross.  Hewing a tree in a rough manner, they cut off the top as far up as they could reach, and taking a shorter piece, they nailed it cross-wise to the tree.  “Wizon,” said the Father, “let us make a cross here that the Christian Indians may know that the priest coming from La Pointe landed here.”  The cross was, it is true, unartistic, but it was emblem of their holy faith and it gave the name, Tchibaiatigo-Sibi, “Cross River,” to the little stream where they landed.

They arrived none too soon.  Ascending an eminence and looking out on the immense lake they saw that the storm was increasing every moment; high waves with white caps, which would surely have engulfed their little bark.  They landed about six o’clock in the evening.  Having spent the night there, they continued their journey next day, and in two days arrived at Grand Portage, having made the whole journey in three days.  May we not think with Louis Gaudin that their safe passage across the stormy lake, and their deliverance from a watery grave, was due to a special intervention of Divine Providence in favor of the saintly missionary?

In 1667 Father Claude Allouez, S. J., then stationed at the mission of the Holy Ghost at the head of Chequamegon Bay, made the voyage across the lake from Sand Island.  He made the voyage in a birch-canoe with three Indians.  He remarks that they paddled their canoe all day as hard as they could without intermission, for fear of losing any of the beautiful calm weather they had.  It took them twelve hours to make the trip across.  The Father was then on his way to visit some Christian Indians residing at Lake Nipigon – “Animibigong” in Chippewa.  For the particulars of this journey we refer the reader to “Missionary Labors of Fathers Marquette, Allouez, and Menard in the Lake Superior Region.”

The following narrative is not to be found in any of Baraga’s published letters, but the writers has it from the mouth of trustworthy persons, among whom is Father Chebul, a countryman of F. Baraga, who was stationed at Bayfield for many years.  We will give the account, as we have it from Rev. F. Chebul.

Francois Newago, Sr. is the man named Newagonfrom Madeline Island, as his children were still young teenagers then.

One time F. Baraga was going to Ontonagon in company with an Indian half-breed in the month of March or April.  At that season of the year the ice, though thick, becomes honey-combed and rotten.  Some say that Baraga’s companion was a man named Newagon.  They went on the ice at La Pointe Island.  As the walking on the sandy beach would have been very fatiguing and long, they determined to make straight for Ontonagon over the ice.  By so doing they would not only have better walking, but also shorten their way a great deal.

A strong southwest wind was blowing at the time, and the ice, becoming detached from the shore, began drifting lakeward.  After they had traveled for some time, they became aware of what hat happened, for they could see the blue waters between them and the shore.  Newagon became greatly alarmed, for almost certain death stared them in the face.  Had the wind continued blowing in the same direction, the ice would have been driven far out into the lake and broken up into small fragments.  They would surely have perished.

To encourage the drooping spirit of his companion, F. Baraga kept telling him that they would escape all right and that they must trust in God, their loving Father and Protector.  He also sang Chippewa hymns to divert Newagon’s attention and calm his excitement.  Finally the wind shifted and blew the field of ice back towards the shore.

1847 PLSS detail of brownstone points, village, cross, and trailhead at the mouth of Iron River.

Cadotte Point, near Union Bay
appears to be located at what is now Silver City at the mouth of Iron River and eastern trailhead to the Porcupine Mountains.
Michel Cadotte, Sr. ran a trading post by the Old French Fort on Madeline Island around 1800 and smaller stations scattered along the Wisconsin / Michigan shoreline of Lake Superior.  Cadotte first worked for the British North West Company and later the American Fur Company after The War of 1812.

They landed near Cadotte Point, near Union Bay, a short distance from Ontonagon, which they reached that same day.  “See,” said the missionary to his companion, “we have traveled a great distance and have worked little.”  The distance from La Pointe to Ontonagon is about sixty or seventy miles by an air line.  Had they been obliged to walk the whole distance around the bend of the lake, it would probably have taken them two or three days of very hard and fatiguing traveling.  So what at first seemed to threaten certain death was used by God’s fatherly providence to shorten and facilitate the saintly priest’s journey.

 


 

United States. Works Progress Administration:

Chippewa Indian Historical Project Records 1936-1942  

(Northland Micro 5; Micro 532)

 

Reel 1, Envelop 3, Item 5

BISHOP BARAGA’S TRIP TO ONTONAGON

As related by William Obern to John Teeple.

 

William Henry Obern’s grandparents were
Francois Belanger, Sr.
and Elizabeth (Gordon) Belanger.  The Belanger Settlement was founded by their son Frank Belanger, Jr. and Elizabeth (Morrow) Belanger.

The journey I am about to describe is taken from the many experiences of Bishop Baraga, which were related to me by my grandfather.  It deals with a journey made at an almost impossible time for ice travel on any of the Great Lakes, and portrays the important part the elements can play in a man’s life, for good or bad, for weal or for woe, as well as Bishop Baraga’s unfaltering confidence in Divine Providence.

Baraga’s guide Louis Gordon was Obern’s great-uncle.

The season of the year in which this incident took place was in the spring – along in April.  Bishop Baraga and his faithful guide, Louis Gordon, started from LaPointe enroute to Ontonagon, Michigan, a distance of some eighty or ninety miles from LaPointe, straight across as the crow flies over the frozen water of Lake Superior.  Dogs were used to a very large extent in those days for the purpose of transportation.

On account of the prevailing soft weather, the ice on the lake was not very solid, and with the right kind of wind, a general break-up was apt to occur at any time.  In this instance, when the Bishop and his guide were about ten miles from LaPointe a south-west wind began to blow, increasing in velocity with each passing hour.  The ice broke away from the shore, and began drifting outward into the open waters of Lake Superior, carrying its passengers with it.  The guide, seeing the danger, suggested to the Bishop that they land on one of the islands, but the Bishop told him not to worry and to keep going in the direction of Ontonagon; that with the help of God they would reach their destination in safety.

With the coming of night the wind increased, and the two travelers were drifting out into the open waters with considerable speed.  Soon the mainland was lost to view, and the guide knew that to remain on the ice mean ultimate death by freezing or drowning, but it was too late to do anything now.  They had passed up the opportunity of getting off.

The missionary told Louis to look out for the dogs, and after taking a lunch, he wrapped himself up and went to sleep.  He advised the guide to do likewise.  The guide wrapped himself up, but he did not sleep.  He kept constant vigil; about midnight the wind changed, coming from the opposite direction.

The guide woke Bishop Baraga, telling him that the wind had changed.  The priest asked his guide from what direction it was blowing, and upon being told that it was coming from the north-east remarked, “It is just what I hoped for and suspected.”  He again told his guide to lie down and go to sleep, but the guide fearing that the plate of ice they were on might break up, would not sleep.  They began to drift back almost in the same direction they had come, and when daylight came the outline of the Porcupine Mountains could be plainly seen in the distance.  They were traveling at a very high rate of speed, and about mid afternoon they landed on the south shore of Lake Superior, one mile from Ontonagon, their destination.

“There,” said the bishop after they got off the ice and stepped on to the mainland, “this is just what I expected.”

At the time of this narrative, Ontonagon was a small settlement of Indians with but a few white men, who were engaged in the fur trade with the Indians and represented the American Fur Company.

* According to the description furnished by the guide, the piece of ice they were on was about one hundred by two hundred feet.

 


 

United States. Works Progress Administration:

Chippewa Indian Historical Project Records 1936-1942  

(Northland Micro 5; Micro 532)

 

Reel 1, Envelop 3, Item 6

Cross River

ORIGIN OF THE NAME

Related by William Obern

To John Teeple.

 

The story I am about to relate deals with an incident of one of the many experiences of Bishop Baraga.  The narrative was related to me by my grandmother, Elizabeth Bellanger, who before her marriage was Elizabeth Gordon.  She was a blood relative of Father Philip Gordon. The Gordon family consisted of the parents; sons, John, Louis and Antoine, and daughters My grandmother (Elizabeth) and Angelique.

Louis Gordon acted as the guide and all-around servant of Bishop Baraga, the missionary priest.  The latter had a very large territory to cover; the northern and southern shores of Lake Superior, thence to the Dakotas and down to the waters known as Chippewa River, which emptied into the Mississippi below St. Paul.

Louis Gordon, the guide, (my grand-uncle) told of many of the experiences he had on these trips with Bishop Baraga.  In speaking of my grand-uncle, Louis Gordon, I wish to state first, upon my honor as a gentleman, that he was a Christian in every sense of the word; he never took a drink of intoxicating liquor in his life; and never used profane language.

The stories related to me by my grandmother I well remember, and coming from a man like my grand-uncle, I believe them.

One day Bishop Baraga and his guide, Louis Gordon, started from LaPointe, on the western end of Lake Superior, near the place now known as Bayfield, on the shore of the lake, and about twenty-five miles from the present city of Ashland.  At the time of this incident there were no white settlements to speak of at the western end of Lake Superior and the “head of the lakes” region.  Bayfield, Washburn, Ashland, Superior and Duluth did not exist in those days.  There were few white men among the Indians, and those few represented the American Fur Company.  A few, mostly Frenchmen, had in former years settled in Minnesota and Wisconsin.

As formerly stated the trip started from LaPointe.  It was to be made by water, and the boat used by the missionary and his guide, from the description given, could not have been more than 16 or 18 feet long.  It was just large enough to accommodate the Bishop and his guide and to take care of their camping equipment, and although small, it came out the victor in many storms, proving itself quite seaworthy.  These voyagers had a make-shift sail, which furnished them power when the wind was fair, probably a blanket which was raised on a pole; but in calm weather, or when the seas became too rough, the craft was usually propelled with oars.  Wind and weather conditions in those days controlled lake travel largely, and when the lake became too rough and the seas too choppy, the voyageurs usually made a landing in some bay or stream outlet.

In this instance, the missionary and his guide were headed for Grand Marias, on the north shore of Lake Superior, a distance of fifty or fifty-five miles from the group of islands known as “Apostle Islands.”  Leaving LaPointe, it was necessary for them to cross Lake Superior, traveling directly North.  In the event of a severe storm, there is, of course, no place for shelter in the open waters of Lake Superior, and when once started it was necessary for them to continue their voyage until they reached Grand Marias, the point of their destination.

When the Bishop and his guide were about to leave the Apostle Islands, Louis Gordon, the guide, said to Bishop Baraga: “No-say,” (meaning father in Chippewa), “it would not be safe for us to cross the lake in this small boat today.  The wind is from the south-west, and it is getting stronger.  The lake will become very rough, the seas high, and I am afraid we may perish if we venture out in this wind.  We had better not leave this island today, or else follow the south shore around to the end of the lake, so we can find a place to land should the seas become too rough.”

Bishop Baraga replied, “My son, have faith in God.  Across that lake my Indians are waiting they must be expecting me, and it is my duty to get there as soon as possible.  It would be a waste of time for us to go along the south shore, then along the north shore from the St. Louis River to Grand Marias, when we can cross here and save many miles of hard rowing and precious time.  We will trust in God and make the crossing in safety.”

So, Louis Gordon, having unbounded faith in the Bishop, obeyed him, and they began their voyage across the lake, notwithstanding the fact that the wind was increasing in fury and the seas becoming higher and rougher with each passing moment.  After they got into the open waters, the guide had considerable difficulty in manning the boat and keeping it from being swamped by the breaking seas.  He stood up, and turning to Bishop Baraga said, “No-say, we will never reach the shore.”  The Bishop was sitting at the stern of the boat, reciting his breviary.  “Louis,” he said, “do not lose faith in God; fear not, He is with us.”   The guide was kept busy in keeping the boat in its course, and bailing it out, to prevent it from being filled as the white caps would break over it.  He headed it to a point west of Grand Marias in order that he might be better able to ride the crest of the seas, praying and hoping that when they reached the shore, which he hoped would be before dark, they would find a place to land in safety.

I wish to state here that I have seen the north shore of Lake Superior.  After leaving Duluth, going east along the north shore, one will find a very rugged shore, ledges of rock from 20 to 200 feet in height standing perpendicularly along the shore line.  In these rock ledges are great caves that have been fashioned by angry waves of Lake Superior during centuries.  To fully appreciate this story it is well for the reader to know a little concerning the dangers of Lake Superior.  Salt-water sailors who have been on the five oceans prefer to be on the ocean in a storm rather than on Lake Superior.  The fact that Lake Superior is more dangerous than the oceans is conceded by sailors generally, particularly in the fall of the year.  In the ocean, the billows are longer with great spaces between them; while on Lake Superior they are short, choppy, and heavy; and create much more hazard.

Night overtook the missionary and the guide before they reached the north shore; the wind became stronger and the billows higher.  The only light they had to guide them was the distant glimmer of the stars, and the guide was able to keep his course by keeping his craft nosed in the direction of the North Star.

After many hours of hard pulling on the oars, the guide knew that they were reaching the shore because he was familiar with the shoreline, and knew that the noise which was all but deafening was created by the breakers dashing against the rock-bound shore.

The guide said to his companion, “No-say, we are nearing the shore, but I am sure we are many miles from Grand Marias.  There is no river known in this region and on account of the precipitous formation of the shore line, we have no place to land in safety in this storm.”  Bishop Baraga answered, “My son, do as I say, and we will make a landing in safety.”  The guide obeyed.  His hand were blistered; his strength was leaving his body, but he managed to keep up his struggle against the angry seas.  The back-wash created by the billows dashing against the perpendicular rocks of the shore-line made conditions more perilous.  The guide said, “Father, there is nothing but certain death ahead of us.  We cannot survive this storm.”  The noise was so great that it was impossible for the two voyagers to hear each other without shouting, though they were only fifteen or sixteen feet apart; but the Bishop simply said, “Louis, keep going straight ahead.”

Much water had entered their little boat, and it was coming in faster now that they were nearing the ledges of rocks, and the seas, augmented by the back-wash, were becoming rougher, so that destruction seemed imminent.  Then amid the tumult and tossing of the boat upon the choppy seas, the boat was suddenly driven from the rough sea into tranquil waters, seemingly guided by some supernatural power.  The guide knew that the craft was not being directed by his efforts, and that they were nearing the shore with each sweep of the waves.  To his amazement, the boat grounded, and by feeling the depth of the water with his oar he knew that they were in shallow water, but he was unable to determine whether they were in a cave or at the mouth of some stream.

“Father,” Louis cried delightedly, “it seems to me that we are in a cave or at the mouth of some stream, because by feeling around with my oar I can feel a current coming from the land direction.”  The missionary then told him to take out their bundle, and light the lantern so that they could see where they were and explore their surroundings.

After lighting the lantern, they made a survey of their surroundings and found that they were at the mouth of a large stream.  They climbed out of the river and to higher ground, and there made their camp for the night.

Cross River Historical Marker
Photo by Brian Finstad, 2024.

The following morning, Bishop Baraga told his guide that they would stay there that day, that they would construct and erect a cross in token of thanksgiving to God for his help and guidance to safety.  So, all that day they worked.  They cut down some large cedar trees and erected a large cedar cross, which they set up on the shore at the mouth of the stream.  The next morning Bishop Baraga and his guide went down to the site of the cross they had erected, and again offered thanks to God for their safe deliverance.  The missionary told his guide: “Hereafter this stream shall be known as “Cross River”.  It has been thus known from that time on.

About twenty or twenty-five years ago, a large number of people from Duluth, Superior, and other towns and cities in the Lake Superior region, regardless of creed, made a trip to Cross River and erected a substantial cross there in place of the old cedar cross set up by Bishop Baraga and his guide, Louis Gordon, in thanksgiving to God for the wonderful guidance and loving care of his servants who landed safely at the mouth of this stream after such a perilous voyage.

Louison Gordon, Sr. moved from La Pointe to Red Cliff later in life.

Bishop Baraga stopped at Superior on their way back from the North Shore.  They did not venture another lake-crossing.  This zealous Lake Superior Chippewa Indian Missionary died at Marquette, Michigan, on January 19, 1868.

Cross River Historical Marker
Photo by Brian Finstad, 2024.

By Amorin Mello

Report and Collections of the State Historical Society of Wisconsin. For the years 1877, 1878 and 1879. Volume VIII., pages 224-226.

Historical Sites on Chequamegon Bay was originally published in Collections of the State Historical Society of Wisconsin: Volume XIII, by Reuben Gold Thwaites, 1895, pages 426-440.

HISTORIC SITES ON CHEQUAMEGON BAY.1

BY CHRYSOSTOM VERWYST, O.S.F.

Reverend Chrysostome Verwyst, circa 1918. ~ Wisconsin Historical Society

Reverend Chrysostome Verwyst, circa 1918.
~ Wisconsin Historical Society

One of the earliest spots in the Northwest trodden by the feet of white men was the shore of Chequamegon Bay.  Chequamegon is a corrupt form of Jagawamikong;2 or, as it was written by Father Allouez in the Jesuit Relation for 1667, Chagaouamigong.  The Chippewas on Lake Superior have always applied this name exclusively to Chequamegon Point, the long point of land at the entrance of Ashland Bay.  It is now commonly called by whites, Long Island; of late years, the prevailing northeast winds have caused Lake Superior to make a break through this long, narrow peninsula, at its junction with the mainland, or south shore, so that it is in reality an island.  On the northwestern extremity of this attenuated strip of land, stands the government light-house, marking the entrance of the bay.

William Whipple Warren (c. 1851) ~ Wikimedia.org

William Whipple Warren, circa 1851.
~ Commons.Wikimedia.org

Castoroides (giant beaver) were abundant around the Great Lakes util their extinction around 10,000 years ago.

W. W. Warren, in his History of the Ojibway Nation3, relates an Indian legend to explain the origin of this name.  Menabosho, the great Algonkin demi-god, who made this earth anew after the deluge, was once hunting for the great beaver in Lake Superior, which was then but a large beaver-pond.  In order to escape his powerful enemy, the great beaver took refuge in Ashland Bay.  To capture him, Menabosho built a large dam extending from the south shore of Lake Superior across to Madelaine (or La Pointe) Island.  In doing so, he took up the mud from the bottom of the bay and occasionally would throw a fist-full into the lake, each handful forming an island, – hence the origin of the Apostle Islands.  Thus did the ancient Indians, the “Gété-anishinabeg,” explain the origin of Chequamegon Point and the islands in the vicinity.  His dam completed, Menabosho started in pursuit of the patriarch of all the beavers ; he thinks he has him cornered.  But, alas, poor Menabosho is doomed to disappointment.  The beaver breaks through the soft dam and escapes into Lake Superior.  Thence the word chagaouamig, or shagawamik (“soft beaver-dam”), – in the locative case, shagawamikong (“at the soft beaver-dam”).

Reverend Edward Jacker ~ FindAGrave.com

Reverend Edward Jacker
~ FindAGrave.com

Rev. Edward Jacker, a well-known Indian scholar, now deceased, suggests the following explanation of Chequamegon:  The point in question was probably first named Jagawamika (pr. shagawamika), meaning “there are long, far-extending breakers;” the participle of this verb is jaiagawamikag (“where there are long breakers”).  But later, the legend of the beaver hunt being applied to the spot, the people imagined the word amik (a beaver) to be a constituent part of the compound, and changed the ending in accordance with the rules of their language, – dropping the final a in jagawamika, making it jagawamik, – and used the locative case, ong (jagawamikong), instead of the participial form, ag (jaiagawamikag).4

The Jesuit Relations apply the Indian name to both the bay and the projection of land between Ashland Bay and Lake Superior.  our Indians, however, apply it exclusively to this point at the entrance of Ashland Bay.  It was formerly nearly connected with Madelaine (La Pointe) Island, so that old Indians claim a man might in early days shoot with a bow across the intervening channel.  At present, the opening is about two miles wide.  The shores of Chequamegon Bay have from time immemorial been the dwelling-place of numerous Indian tribes.  The fishery was excellent in the bay and along the adjacent islands.  The bay was convenient to some of the best hunting grounds of Northern Wisconsin and Minnesota.  The present writer was informed, a few years ago, that in Douglas county alone 2,500 deer had been killed during one short hunting season.5  How abundant must have been the chase in olden times, before the white had introduced to this wilderness his far-reaching fire-arms!  Along the shores of our bay were established at an early day fur-trading posts, where adventurous Frenchmen carried on a lucrative trade with their red brethren of the forest, being protected by French garrisons quartered in the French fort on Madelaine Island.

Reverend Henry Blatchford, born as Francois Decarreaux, Jr., was a grandson of Chief Waabojiig from the La Pointe Band.

From Rev. Henry Blatchford, an octogenarian, and John B. Denomie (Denominé), an intelligent half-breed Indian of Odanah, near Ashland, the writer has obtained considerable information as to the location of ancient and modern aboriginal villages on the shores of Chequamegon Bay.  Following are the Chippewa names of the rivers and creeks emptying into the bay, where there used formerly to be Indian villages:

Charles Whittlesey documented the pictographs of Bad River.

Charles Whittlesey documented several pictographs along the Bad River.

Mashki-Sibi (Swamp River, misnamed Bad River): Up this river are pictured rocks, now mostly covered with earth, on which in former times Indians engraved in the soft stone the images of their dreams, or the likenesses of their tutelary manitous.  Along this river are many maple-groves, where from time immemorial they have made maple-sugar.

Makodassonagani-Sibi (Bear-trap River), which emptties into the Kakagon.  The latter seems in olden times to have been the regular channel of Bad River, when the Bad emptied into Ashland Bay, instead of Lake Superior, as it now does.  Near the mouth of the Kakagon are large wild-rice fields, where the Chippewas annually gather, as no doubt did their ancestors, great quantities of wild rice (Manomin).  By the way, wild rice is very palatable, and the writer and his dusky spiritual children prefer it to the rice of commerce, although it does not look quite so nice.

Bishigokwe-Sibiwishen is a small creek, about six miles or so east of Ashland.  Bishigokwe means a woman who has been abandoned by her husband.  In olden times, a French trader resided at the mouth of this creek.  He suddenly disappeared, – whether murdered or not, is not known.  His wife continued to reside for many years at their old home, hence the name.

Nedobikag-Sibiwishen is the Indian name for Bay City Creek, within the limits of Ashland.  Here Tagwagané, a celebrated Indian chief of the Crane totem, used occasionally to reside.  Warren6 gives us a speech of his, at the treaty of La Pointe in 1842.  This Tagwagané had a copper plate, an heirloom handed down in his family from generation to generation, on which were rude indentations and hieroglyphics denoting the number of generations of that family which had passed away since they first pitched their lodges at Shagawamikong and took possession of the adjacent country, including Madelaine Island.  From this original mode of reckoning time, Warren concludes that the ancestors of said family first came to La Pointe circa A. D. 1490.

Detail of Isle de la Ronde from Carte des lacs du Canada by Jacques-Nicolas Bellin, 1744. ~ Wisconsin Historical Society

Detail of “Ici était une bourgade considerable” from Carte des lacs du Canada by Jacques-Nicolas Bellin, 1744.
~ Wisconsin Historical Society

Metabikitigweiag-Sibiwishen is the creek between Ashland and Ashland Junction, which runs into Fish Creek a short distance west of Ashland.  At the junction of these two creeks and along their banks, especially on the east bank of Fish Creek, was once a large and populous Indian village of Ottawas, who there raised Indian corn.  It is pointed out on N. Bellin’s map (1744)7, with the remark, Ici était une bourgade considerable (“here was once a considerable village”).  We shall hereafter have occasion to speak of this place.  The soil along Fish Creek is rich, formed by the annual overflowage of its water, leaving behind a deposit of rich, sand loam.  There a young growth of timber along the right bank between the bay and Ashland Junction, and the grass growing underneath the trees shows that it was once a cultivated clearing.  It was from this place that the trail left the bay, leading to the Chippewa River country.  Fish Creek is called by the Indians Wikwedo-Sibiwishen, which means “Bay Creek,” from wikwed, Chippewa for bay; hence the name Wikwedong, the name they gave to Ashland, meaning “at the bay.”

"Asaph Whittlesey dressed for his journey from Ashland to Madison, Wisconsin, to take up his seat in the state legislature. Whittlesey is attired for the long trek in winter gear including goggles, a walking staff, and snowshoes." Circa 1860. ~ Wisconsin Historical Society

Whittlesey Creek (National Wildlife Refuge) was named after Asaph Whittlesey, brother of Charles Whittlesey.  Photo of Asaph, circa 1860.
~ Wisconsin Historical Society

According to Blatchford, there was formerly another considerable village at the mouth of Whittlesey’s Creek, called by the Indians Agami-Wikwedo-Sibiwishen, which signifies “a creek on the other side of the bay,” from agaming (on the other side of a river, or lake), wikwed (a bay), and sibiwishen (a creek).  I think that Fathers Allouez and Marquette had their ordinary abode at or near this place, although Allouez seems also to have resided for some time at the Ottawa village up Fish Creek.

A short distance from Whittlesey’s Creek, at the western bend of the bay, where is now Shore’s Landing, there used to be a large Indian village and trading-post, kept by a Frenchman.  Being at the head of the bay, it was the starting point of the Indian trail to the St. Croix country.  Some years ago the writer dug up there, an Indian mound.  The young growth of timber at the bend of the bay, and the absence of stumps, indicate that it had once been cleared.  At the foot of the bluff or bank, is a beautiful spring of fresh water.  As the St. Croix country was one of the principal hunting grounds of the Chippewas and Sioux, it is natural there should always be many living at the terminus of the trail, where it struck the bay.

From this place northward, there were Indian hamlets strung along the western shore of the bay.  Father Allouez mentions visiting various hamlets two, three, or more (French) leagues away from his chapel.  Marquette mentions five clearings, where Indian villages were located.  At Wyman’s place, the writer some years ago dug up two Indian mounds, one of which was located on the very bank of the bay and was covered with a large number of boulders, taken from the bed of the bay.  In this mound were found a piece of milled copper, some old-fashioned hand-made iron nails, the stem of a clay pipe, etc.  The objects were no doubt relics of white men, although Indians had built the mound itself, which seemed like a fire-place shoveled under, and covered with large boulders to prevent it from being desecrated.

Robert Dundas Boyd, nephew of President John Quincy Adams, married into the Cadotte family of the La Pointe Band.

Boyd’s Creek is called in Chippewa, Namebinikanensi-Sibiwishen, meaning “Little Sucker Creek.”  A man named Boyd once resided there, married to an Indian woman.  He was shot in a quarrel with another man.  One of his sons resides at Spider Lake, and another at Flambeau Farm, while two of his grand-daughters live at Lac du Flambeau.

John Bono was the owner of the Bayfield Exchange hotel.

Further north is Kitchi-Namebinikani-Sibiwishen, meaning “Large Sucker Creek,” but whites now call it Bonos Creek.  These two creeks are not far apart, and once there was a village of Indians there.  It was noted as a place for fishing at a certain season of the year, probably in spring, when suckers and other fish would go up these creeks to spawn.

Peter B. Vanderventer married into the Lamoreaux family of the La Pointe Band.

At Vanderventer’s Creek, near Washburn, was the celebrated Gigito-Mikana, or “council-trail,” so called because here the Chippewas once held a celebrated council; hence the Indian name Gigito-Mikana-Sibiwishen, meaning “Council-trail Creek.”  At the mouth of this creek, there was once a large Indian village.

There used also to be a considerable village between Pike’s Bay and Bayfield.  It was probably there that the celebrated war chief, Waboujig, resided.

There was once an Indian village where Bayfield now stands, also at Wikweiag (Buffalo Bay), at Passabikang, Red  Cliff, and on Madelaine Island.  The writer was informed by John B. Denomie, who was born on the island in 1834, that towards Chabomnicon Bay (meaning “Gooseberry Bay”) could long ago be seen small mounds or corn-hills, now overgrown with large trees, indications of early Indian agriculture.  There must have been a village there in olden times.  Another ancient village was located on the southwestern extremity of Madelaine Island, facing Chequamegon Point, where some of their graves may still be seen.  It is also highly probable that there were Indian hamlets scattered along the shore between Bayfield and Red Cliff, the most northern mainland of Wisconsin.  There is now a large, flourishing Indian settlement there, forming the Red Cliff Chippewa reservation.  There is a combination church and school there at present, under the charge of the Franciscan Order.  Many Indians also used to live on Chequamegon Point, during a great part of the year, as the fishing was good there, and blueberries were abundant in their season.  No doubt from time immemorial Indians were wont to gather wild rice at the mouth of the Kakagon, and to make maple sugar up Bad River.

We thus see that the Jesuit Relations are correct when they speak of many large and small Indian villages (Fr. bourgades) along the shores of Chequamegon Bay.  Father Allouez mentions two large Indian villages at the head of the bay – the one an Ottawa village, on Fish Creek; the other a Huron, probably between Shore’s Landing and Washburn.  Besides, he mentions smaller hamlets visited by him on his sick-calls.  Marquette says that the Indians lived there in five clearings, or villages.  From all this we see that the bay was from most ancient times the seat of a large aboriginal population.  Its geographical position towards the western end of the great lake, its rich fisheries and hunting grounds, all tended to make it the home of thousands of Indians.  Hence it is much spoken of by Perrot, in his Mémoire, and by most writers on the Northwest of the last century.  Chequamegon Bay, Ontonagon, Keweenaw Bay, and Sault Ste. Marie (Baweting) were the principal resorts of the Chippewa Indians and their allies, on the south shore of Lake Superior.

"Front view of the Radisson cabin, the first house built by a white man in Wisconsin. It was built between 1650 and 1660 on Chequamegon Bay, in the vicinity of Ashland. This drawing is not necessarily historically accurate." ~ Wisconsin Historical Society

“Front view of the Radisson cabin, the first house built by a white man in Wisconsin. It was built between 1650 and 1660 on Chequamegon Bay, in the vicinity of Ashland. This drawing is not necessarily historically accurate.”
~ Wisconsin Historical Society

The first white men on the shores of Chequamegon Bay were in all probability Groseilliers and Radisson.  They built a fort on Houghton Point, and another at the head of the bay, somewhere between Whittlesey’s Creek and Shore’s Landing, as in some later paper I hope to show from Radisson’s narrative.8  As to the place where he shot the bustards, a creek which led him to a meadow9, I think this was Fish Creek, at the mouth of which is a large meadow, or swamp.10

After spending six weeks in the Sioux country, our explorers retraced their steps to Chequamegon Bay, arriving there towards the end of winter.  They built a fort on Houghton Point.  The Ottawas had built another fort somewhere on Chequamegon Point.  In travelling towards this Ottawa fort, on the half-rotten ice, Radisson gave out and was very sick for eight days; but by rubbing his legs with hot bear’s oil, and keeping them well bandaged, he finally recovered.  After his convalescence, our explorers traveled northward, finally reaching James Bay.

The next white men to visit our bay were two Frenchmen, of whom W. W. Warren says:11

“One clear morning in the early part of winter, soon after the islands which are clustered in this portion of Lake Superior, and known as the Apostles, had been locked in ice, a party of young men of the Ojibways started out from their village in the Bay of Shag-a-waum-ik-ong [Chequamegon], to go, as was customary, and spear fish through holes in the ice, between the island of La Pointe and the main shore, this being considered as the best ground for this mode of fishing.  While engaged in this sport, they discovered a smoke arising from a point of the adjacent island, toward its eastern extremity.

“The island of La Pointe was then totally unfrequented, from superstitious fears which had but a short time previous led to its total evacuation by the tribe, and it was considered an act of the greatest hardihood for any one to set foot on its shores.  The young men returned home at evening and reported the smoke which they had seen arising from the island, and various were the conjectures of the old people respecting the persons who would dare to build a fire on the spirit-haunted isle.  They must be strangers, and the young men were directed, should they again see the smoke, to go and find out who made it.

“Early the next morning, again proceeding to their fishing-ground, the young men once more noticed the smoke arising from the eastern end of the unfrequented island, and, again led on by curiosity, they ran thither and found a small log cabin, in which they discovered two white men in the last stages of starvation.  The young Ojibways, filled with compassion, carefully conveyed them to their village, where being nourished with great kindness, their lives were preserved.

“These two white men had started from Quebec during the summer with a supply of goods, to go and find the Ojibways who every year had brought rich packs of beaver to the sea-coast, notwithstanding that their road was barred by numerous parties of the watchful and jealous Iroquois.  Coasting slowly up the southern shores of the Great Lake late in the fall, they had been driven by the ice on to the unfrequented island, and not discovering the vicinity of the Indian village, they had been for some time enduring the pangs of hunger.  At the time they were found by the young Indians, they had been reduced to the extremity of roasting and eating their woolen cloth and blankets as the last means of sustaining life.

“Having come provided with goods they remained in the village during the winter, exchanging their commodities for beaver skins.  They ensuing spring a large number of the Ojibways accompanied them on their return home.

“From close inquiry, and judging from events which are said to have occurred about this period of time, I am disposed to believe that this first visit by the whites took place about two hundred years ago [Warren wrote in 1852].  It is, at any rate, certain that it happened a few years prior to the visit of the ‘Black-gowns’ [Jesuits] mentioned in Bancroft’s History, and it is one hundred and eighty-four years since this well-authenticated occurrence.”

So far Warren; he is, however, mistaken as to the date of the first black-gown’s visit, which was not 1668 but 1665.

Claude Allouez ~ National Park Service

Portrayal of Claude Allouez
~ National Park Service

The next visitors to Chequamegon Bay were Père Claude Allouez and his six companions in 1665.  We come now to a most interesting chapter in the history of our bay, the first formal preaching of the Christian religion on its shores.  For a full account of Father Allouez’s labors here, the reader is referred to the writer’s Missionary Labors of Fathers Marquette, Allouez, and Ménard in the Lake Superior Region.  Here will be given merely a succinct account of their work on the shores of the bay.  To the writer it has always been a soul-inspiring thought that he is allowed to tread in the footsteps of those saintly men, who walked, over two hundred years ago, the same ground on which he now travels; and to labor among the same race for which they, in starvation and hardship, suffered so much.

In the Jesuit Relation for 1667, Father Allouez thus begins the account of his five years’ labors on the shores of our bay:

“On the eight of August of the year 1665, I embarked at Three Rivers with six Frenchmen, in company with more than four hundred Indians of different tribes, who were returning to their country, having concluded the little traffic for which they had come.”

Marquis Alexandre de Prouville de Tracy ~ Wikipedia.org

Marquis Alexandre de Prouville de Tracy
~ Wikipedia.org

His voyage into the Northwest was one of the great hardships and privations.  The Indians willingly took along his French lay companions, but him they disliked.  Although M. Tracy, the governor of Quebec, had made Father Allouez his ambassador to the Upper Algonquins, thus to facilitate his reception in their country, nevertheless they opposed him accompanying them, and threatened to abandon him on some desolate island.  No doubt the medicine-men were the principal instigators of this opposition.  He was usually obliged to paddle like the rest, often till late in the night, and that frequently without anything to eat all day.

“On a certain morning,” he says, “a deer was found, dead since four or five days.  It was a lucky acquisition for poor famished beings.  I was offered some, and although the bad smell hindered some from eating it, hunger made me take my share.  But I had in consequence an offensive odor in my mouth until the next day.  In addition to all these miseries we met with, at the rapids I used to carry packs as large as possible for my strength; but I often succumbed, and this gave our Indians occasion to laugh at me.  They used to make fun of me, saying a child ought to be called to carry me and my baggage.”

August 24, they arrived at Lake Huron, where they made a short stay; then coasting along the shores of that lake, they arrived at Sault Ste. Marie towards the beginning of September.  September 2, they entered Lake Superior, which the Father named Lake Tracy in acknowledgement of the obligations which the people of those upper countries owed to the governor.  Speaking of his voyage on Lake Superior, Father Allouez remarks:

“Having entered Lake Tracy, we were engaged the whole month of September in coasting along the south shore.  I had the consolation of saying holy mass, as I now found myself alone with our Frenchmen, which I had not been able to do since my departure from Three Rivers. * * * We afterwards passed the bay, called by the aged, venerable Father Ménard, Sait Theresa [Keweenaw] Bay.”

Speaking of his arrival at Chequamegon Bay, he says:

“After having traveled a hundred and eighty leagues on the south shore of Lake Tracy, during which our Saviour often deigned to try our patience by storms, hunger, daily and nightly fatigues, we finally, on the first day of October, 1665, arrived at Chagaouamigong, for which place we had sighed so long.  It is a beautiful bay, at the head of which is situated the large village of the Indians, who there cultivate fields of Indian corn and do not lead a nomadic life.  There are at this place men bearing arms, who number about eight hundred; but these are gathered together from seven different tribes, and live in peacable community.  This great number of people induced us to prefer this place to all others for our ordinary abode, in order to attend more conveniently to the instruction of these heathens, to put up a chapel there and commence the functions of Christianity.”

Further on, speaking of the site of his mission and its chapel, he remarks:

“The section of the lake shore, where we have settled down, is between two large villages, and is, as it were, the center of all the tribes of these countries, because the fishing here is very good, which is the principal source of support of these people.”

To locate still more precisely the exact site of his chapel, he remarks, speaking of the three Ottawa clans (Outaouacs, Kiskakoumacs, and Outaoua-Sinagonc):

“I join these tribes [that is, speaks of them as one tribe] because they had one and the same language, which is the Algonquin, and compose one of the same village, which is opposite that of the Tionnontatcheronons [Hurons of the Petun tribe] between which villages we reside.”

But where was that Ottawa village?  A casual remark of Allouez, when speaking of the copper mines of Lake Superior, will help us locate it.

“It is true,” says he, “on the mainland, at the place where the Outaouacs raise Indian corn, about half a league from the edge of the water, the women have sometimes found pieces of copper scattered here and there, weighing ten, twenty or thirty pounds.  It is when digging into the sand to conceal their corn that they make these discoveries.”

Detail of Fish Creek Slough (T47N R5W).

Detail of Fish Creek from Township 47 North Range 5 West.
~ Wisconsin Public Land Survey Records

Allouez evidently means Fish Creek.  About a mile or so from the shore of the bay, going up this creek, can be seen traces of an ancient clearing on the left-hand side, where Metabikitigweiag Creeek empties into Fish Creek, about half-way between Ashland and Ashland Junction.  The writer examined the locality about ten years ago.  This then is the place where the Ottawas raised Indian corn and had their village.  In Charlevoix’s History of New France, the same place is marked as the site of an ancient large village.  The Ottawa village on Fish Creek appears to have been the larger of the two at the head of Chequamegon Bay, and it was there Allouez resided for a time, until he was obliged to return to his ordinary dwelling place, “three-fourths of a league distant.”  This shows that the ordinary abode of Father Allouez and Marquette, the site of their chapel, was somewhere near Whittlesey’s Creek or Shore’s Landing.  The Huron village was most probably along the western shore of the bay, between Shore’s Landing and Washburn.

Detail of Ashland City, LaPointe County (T47N R4W).

Detail of Ashland next to an ancient large village (unmarked) in Township 47 North Range 4 West.
~ Wisconsin Public Land Survey Records

Father Allouez did not confine his apostolic labors to the two large village at the head of the bay.  He traveled all over the neighborhood, visiting the various shore hamlets, and he also spent a month at the western extremity of Lake Superior – probably at Fond du Lac – where he met with some Chippewas and Sioux.  In 1667 he crossed the lake, most probably from Sand Island, in a frail birch canoe, and visited some Nipissirinien Christians at Lake Nepigon (Allimibigong).  The same year he went to Quebec with an Indian flotilla, and arrived there on the 3d of August, 1667.  After only two days’ rest he returned with the same flotilla to his far distant mission on Chequamegon Bay, taking along Father Louis Nicholas.  Allouez contained his missionary labors here until 1669, when he left to found St. Francis Xavier mission at the head of Green Bay.  His successor at Chequamegon Bay was Father James Marquette, discoverer and explorer of the Mississippi.  Marquette arrived here September 13, 1669, and labored until the spring of 1671, when he was obliged to leave on account of the war which had broken out the year before, between the Algonquin Indians at Chequamegon Bay and their western neighbors, the Sioux.


1 – See ante, p. 419 for map of the bay. – ED.

2 – In writing Indian names, I follow Baraga’s system of orthography, giving the French quality to both consonants and vowels.

3 – Minn. Hist. Colls., v. – ED.

4 – See ante, p. 399, note. – ED.

5 – See Carr’s interesting and exhaustive article, “The Food of Certain American Indians,” in Amer. Antiq. Proc., x., pp. 155 et seq. – ED.

6 – Minn. Hist. Colls., v. – ED.

7 – In Charlevoix’s Nouvelle France.  – ED.

8 – See Radisson’s Journal, in Wis. Hist. Colls., xi.  Radisson and Groseilliers reached Chequamegon Bay late in the autumn of 1661. – ED.

9 – Ibid., p. 73: “I went to the wood some 3 or 4 miles.  I find a small brooke, where I walked by ye sid awhile, wch brought me into meddowes.  There was a poole, where weare a good store of bustards.” – ED.

10 – Ex-Lieut. Gov. Sam. S. Fifield, of Ashland, writes me as follows:

“After re-reading Radisson’s voyage to Bay Chewamegon, I am satisfied that it would by his description be impossible to locate the exact spot of his camp.  The stream in which he found the “pools,” and where he shot fowl, is no doubt Fish Creek, emptying into the bay at its western extremity.  Radisson’s fort must have been near the head of the bay, on the west shore, probably at or near Boyd’s Creek, as there is an outcropping of rock in that vicinity, and the banks are somewhat higher than at the head of the bay, where the bottom lands are low and swampy, forming excellent “duck ground” even to this day.  Fish Creek has three outlets into the bay, – one on the east shore or near the east side, one central, and one near the western shore; for full two miles up the stream, it is a vast swamp, through which the stream flows in deep, sluggish lagoons.  Here, in the early days of American settlement, large brook trout were plenty; and even in my day many fine specimens have been taken from these “pools.”  Originally, there was along these bottoms a heavy elm forest, mixed with cedar and black ash, but it has now mostly disappeared.  An old “second growth,” along the east side, near Prentice Park, was evidently once the site of an Indian settlement, probably of the 18th century.

“I am of the opinion that the location of Allouez’s mission was at the mouth of Vanderventer’s Creek, on the west shore of the bay, near the present village of Washburn.  It was undoubtedly once the site of a large Indian village, as was the western part of the present city of Ashland.  When I came to this locality, nearly a quarter of a century ago, “second growth” spots could be seen in several places, where it was evident that the Indians had once had clearings for their homes.  The march of civilization has obliterated these landmarks of the fur-trading days, when the old French voyageurs made the forest-clad shores of our beautiful bay echo with their boat songs, and when resting from their labors sparked the dusky maidens in their wigwams.”

Rev. E. P. Wheeler, of Ashland, a native of Madelaine Island, and an authority on the region, writes me:

“I think Radisson’s fort was at the mouth of Boyd’s Creek, – at least that place seems for the present to fulfill the conditions of his account.  it is about three or four miles from here to Fish Creek valley, which leads, when followed down stream, to marshes ‘meadows, and a pool.’  No other stream seems to have the combination as described.  Boyd’s Creek is about four miles from the route he probably took, which would be by way of the plateau back from the first level, near the lake.  Radisson evidently followed Fish Creek down towards the lake, before reaching the marshes.  This condition is met by the formation of the creek, as it is some distance from the plateau through which Fish Creek flows to its marshy expanse.  Only one thing makes me hesitate about coming to a final decision, – that is, the question of the age of the lowlands and formations around Whittlesey Creek.  I am going to go over the ground with an expert geologist, and will report later.  Thus far, there seems to be no reason to doubt that Fish Creek is the one upon which Radisson hunted.”  – ED.

11 – Minn. Hist. Colls., v., pp. 121, 122, gives the date as 1652. – ED.

By Amorin Mello

Vincent Roy Jr

Portrait of Vincent Roy, Jr., from “Short biographical sketch of Vincent Roy,” in Life and Labors of Rt. Rev. Frederic Baraga, by Chrysostom Verwyst, 1900, pages 472-476.

Miscellaneous materials related to Vincent Roy,

1861-1862, 1892, 1921

Wisconsin Historical Society

“Miscellaneous items related to Roy, a fur trader in Wisconsin of French and Chippewa Indian descent including a sketch of his early years by Reverend T. Valentine, 1896; a letter to Roy concerning the first boats to go over the Sault Ste. Marie, 1892; a letter to Valentine regarding an article on Roy; an abstract and sketch on Roy’s life; a typewritten copy of a biographical sketch from the Franciscan Herald, March 1921; and a diary by Roy describing a fur trading journey, 1860-1861, with an untitled document in the Ojibwe language (p. 19 of diary).”


 

St. Agnes’ Church

205 E. Front St.
Ashland, Wis., June 27 1903

Reuben G. Thwaites

Sec. Wisc. 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. 

 


 

~ Biographical Sketch – Vincent Roy. ~

~ J. Apr. 2. 1896 – Superior, Wis. ~

 

I.

Vincent Roy was born August 29, 1825, the third child of a family of eleven children.  His father Vincent Roy Sen. was a halfblood Chippewa, so or nearly so was his mother, Elisabeth Pacombe.1

Three Generations:
I. Vincent Roy
(1764-1845)
II. Vincent Roy, Sr.
(1795-1872)
III. Vincent Roy, Jr.
(1825-1896)

His grandfather was a french-canadian who located as a trader for the American Fur Company first at Cass Lake Minn, and removed in 1810 to the bank of Rainy River at its junction with Little Fork, which is now in Itasca Co. Minn.2  At this place Vincent saw at first the light of the world and there his youth passed by.  He had reached his twentieth year, when his grandfather died, who had been to him and all the children an unmistakable good fortune.

‘I remember him well,’ such are Vincent’s own words when himself in his last sickness.3  ‘I remember him well, my grandfather, he was a well-meaning, God-fearing frenchman.  He taught me and all of us to say our prayers and to do right.  He prayed a great deal.  Who knows what might have become of us, had he not been.’

The general situation of the family at the time is given by Peter Roy thus:4

“My grandfather must have had about fifty acres of land under cultivation.  About the time I left the place (1839) he used to raise quite a lot of wheat, barley, potatoes and tobacco – and had quite a lot of stock, such as horses, cattle, hogs and chickens.  One winter about twenty horses were lost; they strayed away and started to go back to Cass Lake, where my grandfather first commenced a farm.  The horses came across a band of Indians and were all killed for food. – When I got to be old enough to see what was going on my father was trading with the Bois Forte bands of Chippewa Indians.  he used to go to Mackinaw annually to make his returns and buy goods for a year’s supply.”

This trading of the Roys with the Indians was done in commission from the American Fur Company; that is they were conducting one of the many trading posts of this Company.  What is peculiar is that they were evidently set up to defeat the hostile Hudson Bay Company, which had a post at Fort St. Francis, which was across the river, otherwise within sight.  Yet, the Roys appear to have managed things peaceably, going at pleasure to the Fort at which they sold the farm-products that were of no use to themselves.

 

II.  

LaPointe – School – Marriage

Grandfather Roy died and was buried on the farm in 1845.  Soon after, the family broke away from the old homestead and removed to LaPointe, where a boy had been placed at school already 6 or 7 years before.5

“About the year 1838 or 1839,” says Peter Roy,6 “my father took me down to LaPointe, it then being the headquarters of the American Fur Company.  He left me with my uncle Charles LaRose. (Mr. LaRose was married to his mother’s sister.)  At that time my uncle was United States interpreter for Daniel P. Bushnell, U.S. Indian Agent.  I went to the missionary school (presbyterian), which was under the charge of Rev. Sherman Hall.  Grenville T. Sprout was the teacher.”

1839 official register la pointe agency

Officers | Where employed | Where born | Compensation
~ “War Department – Indian Agencies,” Official Register of the United States, 1839

The family was acting on wise principles.  Where they lived church and school were things unknown and would remain such for yet an indefinite future.  The children were fast growing from under the care of their parents; yet, they were to be preserved to the faith and to civilization.  It was intended to come more in touch with either.  LaPointe was then a frontier-town situated on Madaline Island; opposite to what is now Bayfield Wis.  Here Father Baraga had from upwards ten years attended the spiritual wants of the place.

1843 view of La Pointe

“View of La Pointe,” circa 1842.
~ Wisconsin Historical Society

Our Vincent came, of course, along etc. etc. with the rest.  Here for the first time in his life, he came within reach of a school which he might have attended.  He was however pretty well past school age.  The fact is he did not get to see the inside of a school a ten months and may be, much less, as there is an opinion he became an employ for salary in 1845, which was the year of his arrival.7  But with his energy of will made up for lack of opportunity.  More than likely his grandfather taught him the first rudiments, upon which he kept on building up his store of knowledge by self-instruction.

‘At any spare moment,’ it is said,8 ‘he was sure to be at some place where he was least disturbed working at some problem or master some language lesson.  He acquired a good control of the English language; his native languages – French and Ojibway – were not neglected, & he nibbled even a little at Latin, applying the knowledge he acquired of that language in translating a few church hymns into his native Ojibway.  Studying turned into a habit of life with him.  When later on he had a store of his own, he drew the trade of the Scandinavians of that locality just because he had picked up quite a few words of their language.  Having heard a word he kept repeating it half loud to himself until he had it well fixed on his memory and the stock laid up in this manner he made use of in a jovial spirit as soon as often as an opportunity was open for it.’

"Boardwalk leading to St. Joseph's Catholic Church in La Pointe." Photograph by Whitney and Zimmerman, circa 1870. ~ Wisconsin Historical Society

“Boardwalk leading to St. Joseph’s Catholic Church in La Pointe.” Photograph by Whitney and Zimmerman, circa 1870.
~ Wisconsin Historical Society

About three years after his coming to LaPointe, Vincent chose for his life’s companion Elisabeth Cournoyer.  The holy bond of matrimony between them was blessed by Reverend Otto Skolla in the LaPoint catholic church, August 13th, 1848.  They did not obtain the happiness to see children born to them.  Yet, they lived with each other nearly 48 years and looking back over those years there appears nothing which could not permit their marriage to be called a happy one.  Their home had a good ordinary measure of home sunshine in which, in a way, children came yet to do their share and have their part.

 

III.  

His occupation.

Vincent was employed in the interest of the fur trade with little intermission up to the forty third year of his life and thereafter until he retired from business he was engaged in keeping a general store.

“Lapointe was a quiet town in the early days and many Indians lived there. The government pay station was there and the Indians received certain monies from the government.”
The Austrians, a fine Jewish family, established a store and maintained a good Indian trade.”
“Knowing the Indians lack of providing for the future, the Austrians always laid in extra supplies for the winter and these were doled out when necessary.”
~ Tales of Bayfield Pioneers by Eleanor Knight, 2008.

Mr. and Mrs. Julius Austrian were among the first settlers. Splendid people they were and especially kind to the Indians. It was their custom to lay in extra supplies of flour and corn meal for they knew the Indians would be begging for them before the winter was over. On this particular occassion the winter had been extra cold and long. Food supplies were running low. The Indians were begging for food every day and it was hard to refuse them. The flour was used up and the corn meal nearly so. Still Mrs. Austrian would deal it out in small quantities. Finally they were down to the last sack, and then to the last panful. She gave the children half of this for their supper, but went to bed without tasting any herself. About midnight she was awakened by the cry of ‘Steamboat! Steamboat!’ And looking out the window she saw the lights of the North Star approaching the dock. She said that now she felt justified in going downstairs and eating the other half of the corn bread that was left.”
~ The Lake Superior Country in History and in Story by Guy M. Burnham, 1930, pg. 288.

It was but natural that Vincent turned to the occupation of his father and grandfather.  There was no other it may have appeared to him to choose.  He picked up what was lying in his way and did well with it.  From an early age he was his father’s right hand and business manager.9  No doubt, intelligent and clever, as he was, his father could find no more efficient help, who, at the same time, was always willing and ready to do his part.  Thus he grew up.  By the time the family migrated south, he was conversant with the drift of the indian trade knowing all its hooks and crooks; he spoke the language of the indians and had their confidence; he was swift a foot and enduring against the tear and wear in frontier life; and there was no question but that he would continue to be useful in frontier business.

Leopold and Austrian (Jews) doing a general merchandize and fur-trading business at LaPointe were not slow in recognizing ‘their man.’  Having given employment to Peter Roy, who by this time quit going to school, they also, within the first year of his arrival at this place, employed Vincent to serve as handy-man for all kind of things, but especially, to be near when indians from the woods were coming to trade, which was no infrequent occurrence.  After serving in that capacity about two years, and having married, he managed (from 1848 to 1852) a trading post for the same Leopold and Austrian;10 at first a season at Fond du Lac, Minn., then at Vermillion Lake, and finally again at Fond du Lac.11  Set up for the sole purpose to facilitate the exchange trade carried on with the indians, those trading-posts, nothing but log houses of rather limited pretensions, were nailed up for the spring and summer to be reopened in the fall.  Vincent regularly returned with his wife to LaPointe.  A part of the meantime was then devoted to fishing.12

A Dictionary of the Otchipwe Language, Explained in English was published by Bishop Frederic Baraga in 1853.

It was also in these years that Vincent spent a great deal of the time, which was at his disposal, with Father Frederic Baraga assisting him in getting up the books of the Ojibway language, which that zealous man has left.13

In the years which then followed Vincent passed through a variety of experience.

 

IV.  

His first Visit to Washington, D.C. – The Treaty of LaPointe.

Read Chief Buffalo Really Did Meet The President on Chequamegon History for more context about this trip.

At the insistence 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:14

“He (Buffalo) and the other old men of the tribe, his advisors, 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 a sale of their land might keep them alive yet for a while.  The sire 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.”

Ashland, Wisconsin, is named in honor of Henry Clay’s Estate.

They went by way of the lakes.  Arriving at Washington, they found the City and the capitol in a barb of morning and business suspended.15  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.

Henry C. Gilbert ~ Branch County Photographs

Henry C. Gilbert
~ Branch County Photographs

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 LaPointe 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 northwest Michigan, north east Wisconsin and an adjoining part of Minnesota, and, whilst it was understood that the reserves, at L’Anse Michigan, Odanah, and Courte Oreille Wisconsin and Fond du Lac 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.

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,16 ‘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.’  

Julius Austrian‘s capitalization of the Mixed Blood clause from the 1854 Chippewa Treaty will be published on Chequamegon History.

A clause was inserted in the treaty (art. 2. n. 7.) 17 by which heads of families and single persons over twenty one years of age 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 advantage 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 it is very likely time, judging from what was the case when later on he made the same trip a second time.

 

V.  

The small-pox.

During the two years the Lake Superior indians waited for the United States to settle their claims, important events transpired in which Vincent took part.  In the fall of 1853 those indians were visited by the smallpox which took an epidemic run among them during the following winter.  The first case of that disease appeared in the Roy family and it is made a circumstance somewhat interesting in the way it is given.18  Vincent and his oldest brother John B. were on some business to Madison, Wisconsin.  Returning they went around by way of St. Paul Minnesota to see their brother Peter Roy who was at the time acting representative of a northern district, at the Minnesota territorial legislation which had then, as it seems, convened in extra session.  On the evening previous to their departure from St. Paul, John B. paid a short visit to a family he knew from Madaline Island.  In the house in which that family lived a girl had died about a year before of small-pox, but no one was sick there now at the time of the visit.  If John B.’s subsequent sickness should have to be attributed to infection, it was certainly a peculiar case.  The two brothers started home going by way of Taylor’s Falls, up the St. Croix river on the Wisconsin side, till Yellow Lake river, then through the woods to what is now Bayfield where they crossed over to Madaline Island.  John B. began feeling sick the second day of the journey.  Vincent remembered ever after the anxiety which he experienced on that homeward journey.19  It costed him every effort to keep the energies of his brother aroused.  Had the same been allowed to rest as he desired he had inevitably perished in the woods.  All strengths was however spent and the sick man lay helpless when the boat which carried them from the mainland touched Madaline Island.  Willing hands lifted him from the boat and carried him to his house.  His sickness developed into a severe case of small-pox of which he finally recovered.  The indians of whom the settlement was chiefly made up did not as yet understand the character of that disease which was all the more dangerous with them for their exposed way of living.  Before they were aware of it they were infected.  General sickness soon prevailed.  Deaths followed.  Some fled in dismay from the settlement, but it may be said only to carry the angel of death to other habitations and to die after all.

Several members of the Roy family were laid up with the sickness, none of them died though.20  Vincent had been in close contact with his brother while yet on the road and had been more than any attending his brother and other members of the family in their sickness, yet he passed through the ordeal unscathed.  The visitation cased with the return of spring.

 

VI.  

Superior.

Vincent had barely emerged from the trouble just described when it was necessary for him to exert himself in another direction.  A year or so previously he had taken up a claim of land at the headwaters of Lake Superior and there was improvement now on foot for that part of the country, and danger for his interests.21

Vincent Roy Jr. storage building, circa 1933. The following is a statement by John A. Bardon of Superior accompanying the photography, "Small storehouse building erected by the late Vincent Roy at Old Superior. The timbers are 4' x 8'. After the one mile dike across Superior Bay had served its purpose, it was allowed to gradually go to pieces. The timbers floating in the Bay for a while were a menace to navigation. You would find them drifting when least expected. The U.S. War Department caused the building of this dike from the end of Rice's Point, straight across to Minnesota Point to prevent the waters of the St. Louis River being diverted from the natural entry at Superior, to the newly dug canal, across Minnesota Point in Duluth. The contention was that, if the waters of the St. Louis were diverted, the natural entrance at Superior would become shoaled from lack of the rivers scouring current. However, when the piers were extended into 18 feet of water at both the old entrance and the Duluth Canal, it was found that the currents of the river had no serious effect. The dike was never popular and was always in the way of the traffic between Superior and Duluth. Several openings were made in it to allow the passage of smaller boats. It was finally condemned by the Government Engineers as a menace to navigation. This all happened in the early 70's. This building is now the only authentic evidence of the dike. It is owned by the Superior and Douglas County Historical Society. The writer is the man in the picture." ~ Wisconsin Historical Society

Vincent Roy Jr. storage building, circa 1933.
The following is a statement by John A. Bardon of Superior accompanying the photography, “Small storehouse building erected by the late Vincent Roy [Jr] at Old Superior. The timbers are 4′ x 8′. After the one mile dike across Superior Bay had served its purpose, it was allowed to gradually go to pieces. The timbers floating in the Bay for a while were a menace to navigation. You would find them drifting when least expected. The U.S. War Department caused the building of this dike from the end of Rice’s Point, straight across to Minnesota Point to prevent the waters of the St. Louis River being diverted from the natural entry at Superior, to the newly dug canal, across Minnesota Point in Duluth. The contention was that, if the waters of the St. Louis were diverted, the natural entrance at Superior would become shoaled from lack of the rivers scouring current. However, when the piers were extended into 18 feet of water at both the old entrance and the Duluth Canal, it was found that the currents of the river had no serious effect. The dike was never popular and was always in the way of the traffic between Superior and Duluth. Several openings were made in it to allow the passage of smaller boats. It was finally condemned by the Government Engineers as a menace to navigation. This all happened in the early 70’s. This building is now the only authentic evidence of the dike. It is owned by the Superior and Douglas County Historical Society. The writer is the man in the picture.”
~ Wisconsin Historical Society

Detail of Superior City townsite at the head of Lake Superior from 1854 Plat Map of Township 49 North Range 14 West.

Read more about Vincent Roy, Jr.’s town-site at Superior City here on Chequamegon History.

The ship canal at Sault St Marie was in course of construction and it was evidently but a question of days that boats afloat on Lakes Huron and Michigan would be able to run up and unload their cargo for regions further inland somewhere on the shore at the further end of Lake Superior, at which a place, no doubt, a city would be built.  The place now occupied by the city of Superior was suitable for the purposes in view but to set it in order and to own the greatest possible part of it, had become all at the same time the cherished idea of too many different elements as that developments could go on smoothly.  Three independent crews were struggling to establish themselves at the lower or east end of the bay when a fourth crew approached at the upper or west end, with which Vincent, his brother Frank, and others of LaPointe had joined in.22  As this crew went directly to and began operations at the place where Vincent had his property it seems to have been guided by him, though it was in reality under the leadership of Wm. Nettleton who was backed by Hon. Henry M. Rice of St. Paul.23  Without delay the party set to work surveying the land and “improving” each claim, as soon as it was marked off, by building some kind of a log-house upon it.  The hewing of timber may have attracted the attention of the other crews at the lower end about two or three miles off, as they came up about noon to see what was going on. The parties met about halfway down the bay at a place where a small creek winds its way through a rugged ravine and falls into the bay.  Prospects were anything but pleasant at first at the meeting; for a time it seemed that a battle was to be fought, which however did not take place but the parceling out of ‘claims’ was for the time being suspended.  This was in March or April 1854.  Hereafter some transacting went on back the curtain, and before long it came out that the interests of the town-site of Superior, as far as necessary for efficient action, were united into a land company of which public and prominent view of New York, Washington, D.C. and other places east of the Mississippi river were the stockholders.  Such interests as were not represented in the company were satisfied which meant for some of them that they were set aside for deficiency of right or title to a consideration.  The townsite of the Superior of those days was laid out on both sides of the Nemadji river about two or three miles into the country with a base along the water edge about half way up Superior bay, so that Vincent with his property at the upper end of the bay, was pretty well out of the way of the land company, but there were an way such as thought his land a desirable thing and they contested his title in spite of his holding it already for a considerable time.  An argument on hand in those days was, that persons of mixed blood were incapable of making a legal claim of land.  The assertion looks more like a bugaboo invented for the purpose to get rid of persons in the way than something founded upon law and reason, yet at that time some effect was obtained with it.  Vincent managed, however, to ward off all intrusion upon his property, holding it under every possible title, ‘preemption’ etc., until the treaty of LaPointe in the following September, when it was settled upon his name by title of United States scrip so called, that is by reason of the clause,as said above, entered into the second article of that treaty.

The subsequent fate of the piece of land here in question was that Vincent held it through the varying fortune of the ‘head of the lake’ for a period of about thirty six years until it had greatly risen in value, and when the west end was getting pretty much the more important complex of Superior, an English syndicate paid the sum of twenty five thousand dollars, of which was then embodied in a tract afterwards known as “Roy’s Addition”.

 

VII.

– On his farm – in a bivonac – on the ice.

Superior was now the place of Vincent’s home and continued to be it for the remaining time of his life.  The original ‘claim’ shanty made room for a better kind of cover to which of course the circumstances of time, place, and means had still prescribed the outlines.24  Yet Vincent is credited with the talent of making a snug home with little.  His own and his wife’s parents came to live with him.  One day the three families being all seated around a well filled holy-day table, the sense of comfort called forth a remark of Vincent’s mother to her husband:25

“Do you remember, man,” she said, “how you made our Vincent frequently eat his meals on the ground apart from the family-table; now see the way he repays you; there is none of the rest of the children that could offer us as much and would do it in the way he does.”

It was during this time of his farming that Vincent spent his first outdoor night all alone and he never forgot it.26  It was about June.  Spring had just clothed the trees with their full new foliage.  Vincent was taking a run down to Hudson, Wisconsin, walking along the military wagon road which lead from Superior to St. Paul.  Night was lowering when he came to Kettle river.  Just above the slope he perceived a big bushy cedar tree with its dense branches like an inscrutable pyramid set off before the evening light and he was quickly resolved to have his night’s quarters underneath it.  Branches and dry leaves being gathered for a bed, his frugal meal taken he rolled up in the blanket carried along for such purposes, and invited sleep to come and refresh his fatigued mortality.  Little birds in the underbrush along the bank had twittered lower and lower until they slept, the frogs were bringing their concert to a close, the pines and cedars and sparse hardwood of the forest around were quiet, the night air was barely moving a twig; Vincent was just beginning to forget the world about him, when his awakening was brought on upon a sudden.  An unearthly din was filling the air about him.  As quick as he could extricate himself from his blanket, he jumped to his feet.  If ever his hair stood up on end, it did it now; he trembled from head to foot.  His first thoughts as he afterwards said, were, that a band of blood-thirsty savages had discovered his whereabouts and were on the point to dispatch him.  In a few moments, everything around was again dead silence.  He waited, but he heard nothing save the beating of his own heart.  He had no other weapon than a muzzle-loaded pistol which he held ready for his defense.  Nothing coming in upon him, he walked cautiously from under his shelter, watching everything which might reveal a danger.  He observed nothing extraordinary.  Facing about he viewed the tree under which he had tried to sleep.  There! – from near the top of that same tree now, as if it had waited to take in the effect of its freak and to ridicule all his excitement, a screeching owl lazily took wing and disappeared in the night.  The screeching of this bird with its echo in the dead of night multiplied a hundred times by an imagination yet confused from sleep had been the sole cause of disturbance.  Vincent used to say that never in his life he had been so upset as on this night and though all had cleared up as a false alarm, he had had but little sleep when at daybreak he resumed his journey.

Another adventure Vincent had in one of these years on the ice of Lake Superior.27  All the family young and old had been on Bass Island near Bayfield for the purpose of making maple-sugar.  That meant, they had been some three weeks in March-April at work gathering day and night the sap tapped from maple-trees and boiling down to a mass which they stored in birch bark boxed of fifty to hundred and fifty pounds each.  At the end of the season Vincent got his horse and sleigh and put aboard the product of his work, himself, his wife and two young persons, relatives of his wife, followed; they were going home to Superior on the ice of the lake along the shore.  When they came however towards Siskowit bay, instead of following the circuit of the shore, they made directly for Bark Point, which they saw standing out before them.  This brought them out on a pretty big field of ice and the ice was not to be trusted so late in spring as it was now.  Being almost coming in upon the point they all at once noticed the ice to be moving from shore – a split was just crossing through ahead of them.  No time was to be lost.  With a providential presence of mind, Vincent whipped his horse, which seemed to understand the peril of the situation; with all the speed it could gather up in a few paces it jumped across the gap.  The sleigh shooting over the open water struck the further ice edge with a thump yet without harm  – they were safe.

By pressure of other ice wedging in at a distance or from the hold which wind and wave get upon it, a considerable area of ice may, sometimes in spring, break loose with a report as that of a cannon and glide apart some ten feet right out upon the start.  That it happened different this time and that our travelers did not drift out into the lake with a cake of ice however large yet, any thawing away or breaking up under them, was their very good fortune.

 

 VIII.

– Superior’s short-lived prosperity – V. at his old profession – a memorable tour.

Built circa 1857, photographed circa 1930. "The trading post was owned by Vincent Roy. The Roy family was prominent in the early history of the Superior area. The father, Frank Roy, and the sons, Vincent and Peter, signed the 1854 treaty." ~ Wisconsin Historical Society

Built circa 1857, photographed circa 1930.
“The trading post was owned by Vincent Roy [Jr]. The Roy family was prominent in the early history of the Superior area.”
~ Wisconsin Historical Society

Vincent was too near Superior as not to feel the pulsation of her life and to enter into the joys and sorrows of already her infant days.28  The place had fast donned the appearance of a city; streets were graded, lines of buildings were standing, trades were at work.  Indeed, a printing office was putting out at convenient intervals printed matter for the benefit of the commonwealth at home and abroad; then was a transfer of real-estate going on averaging some thousand dollars a week, town lots selling at two to three hundred dollars each; and several stores of general merchandise were doing business.

The scarcity of provision the first winter was but an incident, the last boat which was to complete the supply being lost in a gale.  It did not come to severe suffering and great was the joy, when a boat turned up in spring especially early.

In short, the general outlook had great hopes on the wing for the place, but its misgivings came.  Its life blood ceased to flow in the financial crisis of September 1857, as the capital which had pushed it was no more forthcoming.  It was a regular nor’easter that blew down the young plant, not killing it outright but stunting its growth for many, many years to come.  The place settled down to a mere village of some hundred inhabitants, doing duty of course as county seat but that was not saying much as the whites stood in that part of the country all the way to pretty well up in the eighties.

~ Superior Chronicle, July 7th, 1860.

~ The Superior Chronicle, July 7th, 1860.

About 1856 Vincent embarked again in the profession of his youth, the fur trade.  Alexander Paul who did business in “The Superior Outfit” on Second Street, engaged his services.  After a few years the business passed into the hands of Peter E. Bradshaw; which however did not interfere with Vincent.  He was required to give all his attention to fur and peltry; first to getting them in, then to sorting them and tending to them until they were set off in the east.  His employers had trading posts along the north shore at Grand Marais and Grant Portage, about the border line at the Lakes Basswood, Vermillion and Rainy, then at Lower Red Lake, at Mud Lake east of Leech Lake and at Cross Lake about thirty miles north of Crow Wing Minnesota.  A tour of inspection of these posts was necessary on the average in the fall to see what was needed to be sent out, and in the spring to get home the peltries which had been obtained.29  One tour in which Vincent, Mr. P Bradshaw, Francis Blair, and one or two others, made up the party, was regarded especially memorable.  It was undertaken early in spring, perhaps in February since the calculation was to find brook and lake yet passable on the ice.  The party set out with the usual train of three dogs harnessed to a toboggan which carried as long as the dogs did not give out, the most necessary luggage; to wit, a blanket for each the men to roll up in at night and the supply of food consisting in a packet of cornmeal with a proportionate amount of tallow for the dogs and bacon for the men to add, the Canadian snowshoes being carried in hand any way as long and wherever they would be but an incumbrance to the feet.  Their way led them along the wagon road to Kettle river, then across the country passing Mille lac Lake to Crow Wing, then northward to touch their posts of Cross and Mud Lake, moving nearly always on the ice in that region of lakes in which the Mississippi has its beginning.  After leaving the Mud Lake post a swamp of more than a day in crossing was to be traversed to reach the Red Lake post.  They were taking the usual trail but this time they were meeting more than usual inconvenience.  They had been having a few days soft weather and here where the water would not run off they found themselves walking knee-deep in the slush, to increase their annoyance it set in drizzling.  Still they trudged along till about mid-afternoon when they halted.  The heavens scowling down in a gray threatening way, all around snow, from which looked forth, an occasional tuft of swamp grass, otherwise shrubby browse with only at places dwarfed pine and tamarack, were sticks of an arm’s thickness and but thinly scattered, they were in dread of the night and what it might bring them in such dismal surrounding.  They were to have a fire and to make sure of it, they now began to gather sticks at a place when they were to be had, until they had a heap which they thought would enable them to keep up a fire till morning.  The next thing and not an easy one was to build a fire.  They could not proceed on their usual plan of scraping away the snow and set it up around as a fortification against the cold air, it would have been opening here a pit of clear water.  So they began throwing down layers of sticks across each other until the pile stood in pierform above water and snow and furnished a fire-place.  Around the fire they built a platform of browse-wood and grass for themselves to lie upon.  But the fire would not burn well and the men lay too much exposed.  Luckily the heavens remained clouded, which kept up the temperature.  A severe cold night easily have had serious results in those circumstances.  The party passed a very miserable night, but it took an end, and no one carried any immediate harm from it.

Next morning, the party pushed forward on its way and without further adventure reached the Red Lake post.  Thence they worked their way upwards to the Lake of the Woods, then down the Rainy Lake River and along Rainy Lake, up Crane Lake, to Pelican Lake, and finally across Vermillion Lake to the Vermillion post, about the spot where Tower, Minn. now stands.  Thence back to Superior, following the water courses, chiefly the St. Louis river.  The distance traveled, if it is taken in a somewhat straight line, is from five to six hundred miles, but for the party it must have been more judging from the meandering way it went from lake to lake and along the course of streams.  That tour Messrs. Bradshaw required for their business, twice a year; once in the winter, to gather in the crops of furs of the year and again in the fall to furnish the posts with provision and stock in trade and the managing there lay chiefly upon Mr. Roy.  As to the hardships on these tours, dint of habit went far to help them endure them.  Thus Mr. Bradshaw remarked yet in 1897 – he did not remember that he or any of his employees out on a trip, in the winter, in the open air, day and night, ever they had to be careful or they get a cold then.

“As any who have tried snowshoes will know, there is a trick to using them. The novice will spread his legs to keep the snowshoes from scraping each other, but this awkward position, like attempting too great a distance before conditioning oneself to the strain, will cause lameness. Such invalids, the old voyageur type would say, suffer fromMal de raquette.’
~ Forest & Outdoors, Volume 42, by the Canadian Forestry Assocation, 1946, page 380.

Not infrequently a man’s ingenuity came into action and helped to overcome a difficulty.  An instance in case happened on the above or a similar tour.  Somewhere back of Fond du Lac, Minn, notwithstanding the fact that they were approaching home, one of the men declared himself incapable of traveling any longer, being afflicted most severely with what the “courreurs du bois” called “mal de la raquette.”  This was a trouble consequent to long walks on snow shoes.  The weight and continual friction of the snow-shoe on the forefoot would wear this so much that blood oozed from it and cramps in foot and leg set in.  In this unpleasant predicament, the man was undismayed, he advised his companions to proceed and leave him to his fate, as he would still find means to take care of himself.  So he was left.  After about a week some anxiety was felt about the man and a search-party set out to hunt him up.  Arriving at his whereabouts, they found their man in somewhat comfortable circumstances, he had built for himself a hut of the boughs of trees and dry grass and have lived on rabbits which he managed to get without a gun.  So far from being in need of assistance, he was now in a condition to bestow such for it being about noon and a rabbit on the fire being about ready to be served he invited his would-be-rescuers to dinner and after he had regaled them in the best manner circumstances permitted, he returned home with them all in good spirits.

The following incidents shows how Mr. Roy met an exigency.  Once at night-fall he and the men had pitched for a night’s stay and made preparations for supper.  No game or fish was at hand.  A brook flowed near by but there was nothing in the possession of the crew to catch a fish with.  But Roy was bent upon making the anyway scant fare more savory with a supply of fish, if it could be.  Whilst the rest made a fire, he absented himself and in a very short time he returned with a couple of fish fresh from the water and sufficiently large to furnish a dish for all.  He had managed to get them out from the brook with no other contrivance than the forked twig of a tree.

The following trip of Mr. Roy is remembered for the humorous incidents to which it gave occasion.  One summer day probably in August and in the sixties, a tourist party turned up at Superior.  It consisted of two gentlemen with wives and daughters, some six or seven persons.  They were from the east, probably New York and it was fairly understood that it was the ambition of the ladies to pose as heroines, that had made a tour through the wild west and had seen the wild indian in his own country.  The Bradshaws being under some obligation to these strangers detailed Roy and a few oarsmen to take them by boat along the north shore to Fort William, where they could take passage on a steamer for the continuation of their journey.

Now the story goes that Roy sent word ahead to some family at Grand Marais, Minn. or thereabouts that his crew would make a stop at their house.  The unusual news, however, spread and long before Roy’s boat came in sight, not only the family, which was to furnish hospitality, was getting ready, but also their friends; men, women and children, in quite a number, had come gathering in from the woods, each ready for something, if no more, at least to show their wild indian faces.

Maple sugar in a birch bark container. ~ Minnesota Historical Society

Maple sugar in a birch bark container.
~ Minnesota Historical Society

When Roy and the gentlemen and ladies in his custody had arrived and were seated at table, the women and girls busied themselves in some way or another in order to make sure not to miss seeing, what was going on, above all how the strange ladies would behave at table.  The Indian woman, who had set the table, had put salt on it – simply enough it is said for the boiled eggs served; – but what was peculiar, was that the salt was not put in salt-dishes, but in a coffee cup or bowl.  If sugar was on the table, it was maple-sugar, which any Indian of the country could distinguish from salt, but the ladies at the table were not so versed in the customs of the country through which they were travelling, they mistaking the salt for sugar, reached for it and put a tea-spoonful of it into their tea or coffee.  A ripple of surprise ran over the numerous spectators, the features of the older ones relaxing somewhat from their habitual rigor and a half-suppressed titter of the younger being heard – possibly in their judgement, the strange ladies of the city in the east were the less civilized there.  In fact, the occurrence was never forgotten by those who witnessed it.

Proceeding on their journey, one night Roy and those in his custody had not been able to take their night’s rest at a human habitation and had chanced to pitch their tents on a high embankment of the lake.  During the night the wind arose and blew a gale from the lake, so strong that the pegs of the tents, in which the ladies were lodged, pulled up and the canvass blew away.  When the ladies were thus on a sudden aroused from sleep and without a tent out in the storm they screamed for their life for Roy to come to their aid.  The men helped along with Roy to set up the tent again.  Roy often afterwards amusingly referred to this that the ladies had not screamed for their husbands or fathers, but for Roy.  The ladies gave later on their reasons for acting thus.  Not knowing the real cause of what was transpiring, they in their freight thought the wild Indians were now indeed upon them that they were on the point of being carried off into the woods.  In such a peril they of course thought of Roy as the only one who could rescue them.  After the excitement things were soon explained and set aright and the ladies with their husbands and fathers arrived safely at Fort William and took passage in due season on an east-bound steamer.

A Friend of Roy.

 


 

Sources of Inform:tion

boyz

“Top: Frank Roy, Vincent Roy, E. Roussin, Old Frank D.o., Bottom: Peter Roy, Jos. Gourneau (Gurnoe), D. Geo. Morrison.” The photo is labelled Chippewa Treaty in Washington 1845 by the St. Louis Hist. Lib and Douglas County Museum, but if it is in fact in Washington, it was probably the Bois Forte Treaty of 1866, where these men acted as conductors and interpreters (Digitized by Mary E. Carlson for The Sawmill Community at Roy’s Point).

1 His journal and folks.

2 Pet. Roy’s sketch.

3 Mr. Roy to V.

4 P. R.’s sketch

5 Mr. Geo. Morrison says, the place was in those days always called Madelaine Island.

~ The Superior Chronicle, July 7, 1860.

~ The Superior Chronicle, July 7, 1860.

6 P. Roy’s sketch.

7 His wife.

8 His folks.

9 Cournoyer.

10 Mrs. Roy.

11 See foot-note.

12 Mrs. Roy.

13 Fr. Eustachius said smthng to this effect.

14 Mr. Roy to V.

15 Cournoyer or Mr. Roy to V.

16 Cournoyer.

17 The Treaty doc.t

18 by Geo. Morrison & others.

19 Mr. Roy to V.

20 The family.

21 Mr. Roy to V.

22 Mr. Roy to V.

23 History of Superior as to the substce.

Vincent Cournoyer was Vincent Roy Jr’s brother-in-law.  The Roy brothers, Cournoyer, Morrison, and La Fave were all Mixed-Blood members of the Lake Superior Chippewa, and elected officials in Douglas County, Wisconsin.

24 The family.

25 Cournoyer.

26 Mr Roy to V. – His family also.

27 Mr. Roy to V. – His family also.

28 History aS subst.e

29 Mr. J. Bradshaw and J. La Fave.

 


 

Father Valentine wishes his name to be suppressed in this communication and hence signs himself as above: “A Friend of Roy.”

Fr. Chrysostom Verwyst O.F.M.

 

Reverend Chrysostome Verwyst

Reverend Chrysostome Verwyst, circa 1918. ~ Wisconsin Historical Society