1838 more Petitions from La Pointe to the President
April 16, 2023
Collected & edited by Amorin Mello
Letters Received by the Office of Indian Affairs:
La Pointe Agency 1831-1839
National Archives Identifier: 164009310
O.I.A. Lapointe W.692.
Governor of Wisconsin
Mineral Pt. 15 Oct. 1838.
Encloses two communications
from D. P. Bushnell; one,
to speech of Jean B. DuBay, a half
breed Chippewa, delivered Aug. 15, ’38,
on behalf of the half breeds then assembled,
protesting against the decision
of the U.S. Court on the subject of the
murder of Alfred Aitkin by an Ind,
& again demanding the murderer;
with Mr Bushnell’s reply: the other,
dated 14 Aug. 1838, being a Report
in reference to the intermeddling of
any foreign Gov’t or its officers, with
the Ind’s within the limits of the U.S.
[Sentence in light text too faint to read]
12 April 1839.
Rec’d 17 Nov 1838.
See letter of 7 June 39 to Hon Lucius Lyon
Ans’d 12 April, 1839
W Ward
Superintendency of Indian Affairs
for the Territory of Wisconsin
Mineral Point Oct 15, 1838.
Sir:
I have the honor to enclose herewith two communications from D. P. Bushnell Esq, Subagent of the Chippewas at La Pointe; the first, being the Speech of Jean B. DuBay, a half breed Chippewa, on behalf of the half-breeds assembled at La Pointe, on the 15th august last, in relation to the decision of the U.S. Court on the subject of the murder of Alfred Aitkin by an Indian; the last, in reference to the intermeddling of any foreign government, or the officers thereof, with the Indians within the limits of the United States.
Very respectfully
Your obed’t serv’t.
Henry Dodge
Sup’t Ind. Affs.
Hon. C. A. Harris
Com of Ind. Affairs.
D. P. Bushnell Aug. 14, 1838
W692
Subagency
La Pointe Aug 14th 1838
Sir
I have the honor to acknowledge the receipt of your communication dated 7 ultimo enclosing an extract from a Resolution of the House of the Representatives of the 19th of March, 1838. No case of intermeddling by any foreign government on the officers, or subject thereof with the Indians under my charge or any others, directly , or indirectly, has come to my knowledge. It is believed that the English government has been in the Habit of distributing presents at a point on Lake Huron below Drummonds Island to the Chippewa for a series of years.
The Indians from this region, until recently, visited that place for their share of the annual distribution. But the Treaty made last summer between them and the United States, and the small distribution of presents that has been made within the Last Year, under the direction of our government, have had the effect to permit any of them from visiting, the English Territory this year. These Indians have generally manifested a desire to live upon terms of friendship with the American people. All of the Chiefs from the region of Lake Superior have expressed a desire to visit the seat of Gov’t where none of them have yet been. There is no doubt, but such a visit with the distribution of a few presents among them would be productive: of much good, and render their attachment to our Gov’t still stronger.
Very Resp’y
yr ms ob sev’t
D. P. Bushnell.
I. O. A.
To
His Excellency Henry Dodge
Ter, Wisconsin Sup’t Ind Affs
Half breed Speech
Speech of Jean B. DuBay,
a half breed Chippewa, on behalf of the half breeds assembled in a numerous body at the United States Sub Indian Agency office at La Pointe, on the 15th day of August 1838.
Father. We have come to you for the purpose of speaking on the subject of the murder that was committed two years ago by an Indian on one of our Brothers. I allude to Alfred Aitken. We have always considered ourselves Subject to the Laws of the United States and have consequently relied upon their protection. But it appears by the decision of the United Sates court in this case. “That it was an Indian Killed an Indian, on Indian ground, and died not therefore come under its jurisdiction,” that we have hitherto laboured under a delusion, and that a resort to the laws can avail nothing. We come therefore to you, at the agent of the Government here, to tell you that we have councilled with the Indians and, have declared to them and we have solemnly pledged ourselves in your presence, to each other, that we will enforce in the Indian Country, the Indian Law, Blood for Blood.
We pay taxes, and in the Indian Country are held amenable to the Laws, but appeal to them in vain for protection. Sir we will protect ourselves. We take the case into our own hands. Blood shall be shed! We will have justice and who can be answerable for the consequences? Our brother was a gentlemanly young man. He was educated at a Seminary in Louville in the State of New York. He was dear to us. We remember him as the companion of our childhood. The voice of his Blood now cries to us from the ground for vengence! But the stain left by his you shall be washed out by one of a deeper dye!
For injuries committed upon the persons or property of whites, although within the Indian Country we are still willing to be held responsible to the Laws of the United States, notwithstanding the decision of a United States Court that we are Indians. And for like injuries committed upon us by whites we will appeal to the same tribunal.
Sir our attachments to the American Government and people was great. But they have cast us off. The Half breeds muster strong on the northwestern frontier & we Know no distinction of tribes. In one thing at least we are all united. We might muster into the service of the United States in case of a war and officered by Americans would compose in frontier warfare a formidable corps. We can fight the Indian or white man, in his own manner, & would pledge ourselves to Keep peace among the different Indian tribes.
Sir we will do nothing rashly. We once more ask from your hands the murder of Mr. Aitken. We wish you to represent our case to the President and we promise to remain quiet for one year, giving ample time for his decision to be made Known. Let the Government extend its protection to us and we will be found its staunchest friends. If it persists in abandoning us the most painful consequences may ensue.
Sir we will listen to your reply, and shall be Happy to avail ourselves of your advice.
Reply of the Subagent.
My friends, I have lived several years on the frontier & have Known many half breeds. They have to my Knowledge paid taxes, & held offices under State, Territorial, and United States authorities, been treated in every respect by the Laws as American Citizens; and I have hitherto supposed they were entitled to the protection of the Laws. The decision of the court is this case, if court is a virtual acknowledgement of your title to the Indians as land, in common with the Indians & I see no other way for you to obtain satisfaction then to enforce the Indian Law. Indeed your own safety requires it. in the meantime I think the course you have adopted, in awaiting the results of this appeal is very proper, and cannot injure your cause although made in vain. At your request I will forward the words of your speaker, through the proper channel to the authorities at Washington. In the event of your being compelled to resort to the Indian mode of obtaining satisfaction it is to be hoped you will not wage an indiscriminate warfare. If you punish the guilty only, the Indians can have no cause for complaint, neither do I think they will complain. Any communication that may be made to me on this subject I will make Known to you in due time.
O.I.A. Lapointe. D.333.
Hon. Ja’s D. Doty.
New York. 25 March, 1839
Encloses Petition, dated
20 Dec. last, of Michel Nevou & 111
others, Chippewa Half Breeds, to the
President, complaining of the delay
in the payment of the sum granted
them, by Treaty of 29 July, 1837,
protesting against its payments on the
St Croix river, & praying that it be
paid at La Pointe on Lake Superior.
Recommends that the payment
be made at this latter place,
for reasons stated.
Rec’d 28 March, 1839.
Ans 29 Mch 1839.
(see over)
Mr Ward
D.100 3 Mch 28
Mch 38, 1839.
Indian Office.
The within may be
an [?] [?] [?] –
[guest?]. in fact will be
in accordance with [?]
[lat?] opinions and not of
the department.
W. Ward
New York
March 25, 1839
The Hon.
J.R. Pointsett
Secy of War
Sir,
I have the honour to submit to you a petition from the Half-breeds of the Chippewa Nation, which has just been received.
It must be obvious to you Sir, that the place from which the Indian Trade is prosecuted in the Country of that Nation is the proper place to collect the Half Breeds to receive their allowance under the Treaty. A very large number being employed by the Traders, if they are required to go to any other spot than La Pointe, they must lose their employment for the season. Three fourths of them visit La Pointe annually, in the course of the Trade. Very few either live or are employed on the St. Croix.
As an act of justice, and of humanity, to them I respectfully recommend that the payment be made to them under the Treaty at La Pointe.
I remain Sir, with very great respect
Your obedient Servant.
J D Doty
[D333-39.LA POINTE]
Hon.
J. D. Doty
March 29, 1839
Recorded in N 26
Page 192
[WD?] OIA
Mch 29, 1839
Sir
I have the honor to acknowledge the receipt of your letter of the 25th with the Petition of the Chippewa half breeds.
It is only necessary for me to observe his reply that it had been previously determined that the appropriation for them should be distributed at Lapointe, & the instructions with be given accordingly.
Very rcy
Hon.
J.D. Doty
New York
D100
D.333.
To the President of the United States of America
The Petition of the Half Breeds of the Chippewa nation respectfully shareth.
That we, Half Breeds of the Chippewa Nation, have recently learned, that the payment of the sum granted to the Chippewa Half Breeds, by virtue of the Treaty of 29th July 1837, has been deferred to next Spring, and, that the St Croix River has been selected as the place of payment.
That the delay in not having received our share of the above grant to the Chippewa Half Breeds, last summer, has caused us much loss, by keeping us from our regular vocations for several months, and by leaving many of us without means of support during winter, and that the arrangement of having the payment made next spring on the St Croix, will oblige us to perform a long and expensive Journey, leaving our families in our absence without any means of subsistance, and depriving us of all chance of being employed either in the Indian Trade or at fishing, by which means alone, we are able to earn our daily bread.
Your Petitioners with great deference and implicit submission to the pleasure of the President of the United States, respectfully pray, that an alteration may be made in the place assigned for payment and that Lapointe on Lake Superior may be fixed upon as the place of payment that place being the annual rendezvous of the Chippewa Half Breeds and the Chippewa Indians Traders, by whom we are employed.
And your Petitioners as in duty bound shall ever pray &c. &c.
Lake Superior Lapointe Dec. 20th 1838
Michel Neveu X his mark
Louis Neveu X his mark
Newel Neveu X his mark
Alexis Neveu X his mark
Joseph Danis X his mark
Benjamin Danis X his mark
Jean Bts Landrie Sen’r X his mark
Jean Bts Landrie Jun’r X his mark
Joseph Landrie X his mark
Jean Bts Trotercheau X his mark
George Trotercheau X his mark
Jean Bts Lagarde X his mark
Jean Bts Herbert X his mark
Antoine Benoit X his mark
Joseph Bellaire Sen’r X his mark
Joseph Bellaire Jun’r X his mark
Francois Bellaire X his mark
Vincent Roy X his mark
Jean Bts Roy X his mark
Francois Roy X his mark
Vincent Roy Jun’r X his mark
Joseph Roy X his mark
Simon Sayer X his mark
Joseph Morrison Sen’r X his mark
Joseph Morrison Jun’r X his mark
Geo. H Oakes
William Davenporte X his mark
Robert Davenporte X his mark
Joseph Charette X his mark
Chas Charette X his mark
George Bonga X his mark
Peter Bonga X his mark
Francois Roussain X his mark
Jean Bts Roussain X his mark
Joseph Montreal Maci X his mark
Joseph Montreal Larose X his mark
Paul Beauvier X his mark
Michel Comptories X his mark
Paul Bellanger X his mark
Joseph Roy Sen’r X his mark
John Aitkins X his mark
Alexander Aitkins X his mark
Alexis Bazinet X his mark
Jean Bts Bazinet X his mark
Joseph Bazinet X his mark
Michel Brisette X his mark
Augustin Cadotte X his mark
Joseph Gauthier X his mark
Isaac Ermatinger X his mark
Alexander Chaboillez X his mark
Michel Bousquet X his mark
Louis Bousquet X his mark
Antoine Cournoyer X his mark
Francois Bellanger X his mark
John William Bell, Jun’r
Jean Bts Robidoux X his mark
Robert Morin X his mark
Michel Petit Jun X his mark
Joseph Petit X his mark
Michel Petit Sen’r X his mark
Pierre Forcier X his mark
Jean Bte Rouleaux X his mark
Antoine Cournoyer X his mark
Louis Francois X his mark
Francois Lamoureaux X his mark
Francois Piquette X his mark
Benjamin Rivet X his mark
Robert Fairbanks X his mark
Benjamin Fairbanks X his mark
Antoine Maci X his mark
Joseph Maci X his mark
Edward Maci X his mark
Alexander Maci X his mark
Joseph Montreal Jun. X his mark
Peter Crebassa X his mark
Ambrose Davenporte X his mark
George Fairbanks X his mark
Francois Lemieux X his mark
Pierre Lemieux X his mark
Jean Bte Lemieux X his mark
Baptist St. Jean X his mark
Francis St Jean X his mark
Francis Decoteau X his mark
Jean Bte Brisette X his mark
Henry Brisette X his mark
Charles Brisette X his mark
Jehudah Ermatinger X his mark
Elijah Eramtinger X his mark
Jean Bte Cadotte X his mark
Charles Morrison X his mark
Louis Cournoyer X his mark
Jack Hotley X his mark
John Hotley X his mark
Gabriel Lavierge X his mark
Alexis Brebant X his mark
Eunsice Childes
Etienne St Martin X his mark
Eduard St Arnaud X his mark
Paul Rivet X his mark
Louisan Rivet X his mark
John Fairbanks X his mark
William Fairbanks X his mark
Theodor Borup
James P Scott
Bazil Danis X his mark
Alexander Danis X his mark
Joseph Danis X his mark
Souverain Danis X his mark
Frances Dechonauet
Joseph La Pointe X
Joseph Dafault X his mark
Antoine Cadotte X his mark
Signed in Presnce of
John Angus
John Wood
John William Bell Sen’r
Antoine Perinier
Grenville T. Sproat
Jay P. Childes
C. La Rose
Chs W. Borup
James P. Scott
Henry Blatchford
1837 Petitions from La Pointe to the President
January 29, 2023
Collected & edited by Amorin Mello
Letters Received by the Office of Indian Affairs:
La Pointe Agency 1831-1839
National Archives Identifier: 164009310
O. I. A. La Pointe J171.
Hon Geo. W. Jones
Ho. of Reps. Jany 9, 1838
Transmits petition dated 31st Augt 1837, from Michel Cadotte & 25 other Chip. Half Breeds, praying that the amt to be paid them, under the late Chip. treaty, be distributed at La Pointe, and submitting the names of D. P. Bushnell, Lyman M. Warren, for the appt of Comsr to make the distribution.
Transmits it, that it may receive such attention as will secure the objects of the petitioners, says as the treaty has not been satisfied it may be necessary to bring the subject of the petition before the Comsr Ind Affrs of the Senate.
Recd 10 Jany 1838
file
[?] File.
House of Representatives Jany 9th 1838
Sir
I hasten to transmit the inclosed petition, with the hope, that the subject alluded to, may receive such attention, as to secure the object of the petitioners. As the Chippewa Treaty has not yet been ratified it may be necessary to bring the subject of the petition before the Committee of Indian Affairs of the Senate.
I am very respectfully
Your obt svt
Geo W. Jones
C. A. Harris Esqr
Comssr of Indian Affairs
War Department
To the President of the United States of America
The humble petition of the undersigned Chippewa Half-Breeds citizens of the United Sates, respectfully Shareth:

Bizhiki (Buffalo), Dagwagaane (Two Lodges Meet), and Jechiikwii’o (Snipe, aka Little Buffalo) signed the 1837 Treaty of St Peters for the La Pointe Band.
That, your petitioners having lately heard that a Treaty had been concluded between the Government of the United Sates and the Chippewa Indians at St Peters, for the cession of certain lands belonging to that tribe:
ARTICLE 3.
“The sum of one hundred thousand dollars shall be paid by the United States, to the half-
breeds of the Chippewa nation, under the direction of the President. It is the wish of the
Indians that their two sub-agents Daniel P. Bushnell, and Miles M. Vineyard, superintend
the distribution of this money among their half-breed relations.”
That, the said Chippewa Indians X, having a just regard to the interest and welfare of their Half Breed brethren, did there and then stipulate; that, a certain sum of money should be paid once for all unto the said Half-Breeds, to satisfy all claim they might have on the lands so ceded to the United States.
That, your petitioners are ignorant of the time and place where such payment is to be made.
That the great majority of the Half-Breeds entitled to a distribution of said sum of money, are either residing at La Pointe on Lake Superior, or being for the most part earning their livelihood from the Traders, are consequently congregated during the summer months at the aforesaid place.
Your petitioners humbly solicit their father the President, to take their case into consideration, and not subject them to a long and costly journey in ordering the payments to be made at any inconvenient distance, but on the contrary they trust that in his wisdom he will see the justice of their demand in requiring he will be pleased to order the same to be distributed at Lapointe agreeable to their request.
Your petitioners would also intimate that, although they are fully aware that the Executive will make a judicious choice in the appointment of the Commissioners who will be selected to carry into effect the Provisions of said Treaty, yet, they would humbly submit to the President, that they have full confidence in the integrity of D. P. Bushnell Esqr. resident Indian Agent for the United States at this place and Lyman M Warren Esquire, Merchant.
Your petitioners entertain the flattering hope, that, their petition will not be made in vain, and as in duty bound will ever pray.
La Pointe, Lake Superior,
Territory of Wisconsin 31st August 1837
Michel Cadotte
Michel Bosquet X his mark
Seraphim Lacombe X his mark
Joseph Cadotte X his mark
Antoine Cadotte X his mark
Chs W Borup for wife & Children
A Morrison for wife & children
Pierre Cotte
Henry Cotte X his mark
Frances Roussan X his mark
James Ermatinger for wife & family
Lyman M Warren for wife & family
Joseph Dufault X his mark
Paul Rivet X his mark for wife & family
Charles Chaboullez wife & family
George D. Cameron
Alixis Corbin
Louis Corbin
Jean Bste Denomme X his mark and family
Ambrose Deragon X his mark and family
Robert Morran X his mark ” “
Jean Bst Couvillon X his mark ” “
Alix Neveu X his mark ” “
Frances Roy X his mark ” “
Alixis Brisbant X his mark ” “
Signed in presence of G. Pauchene
John Livingston
O.I.A. La Pointe W424.
Governor of Wisconsin
Mineral Pt. Feby 19, 1838
Transmits the talk of “Buffalo,” a Chip. Chief, delivered at the La Pointe SubAgt, Dec. 9, 1837, asking that the am. due the half-breeds under the late Treaty, be divided fairly among them, & paid them there, as they will not go to St Peters for it, &c.
Says Buffalo has great influence with his tribe, & is friendly to the whites; his sentiments accord with most of those of the half-breeds & Inds in that part of the country.
File
Recd 13 March 1838
[?] File.
Superintendency of Indian Affairs
for the Territory of Wisconsin
Mineral Point, Feby 19, 1838
Sir,
I have the honor to inclose the talk of “Buffalo,” a principal chief of the Chippewa Indians in the vicinity of La Pointe, delivered on the 9th Dec’r last before Mr Bushnell, sub-agent of the Chippewas at that place. Mr. Bushnell remarks that the speech is given with as strict an adherence to the letter as the language will admit, and has no doubt the sentiments expressed by this Chief accord with those of most of the half-breeds and Indians in that place of the Country. The “Buffalo” is a man of great influence among his tribe, and very friendly to the whites.
Very respectfully,
Your obed’t sevt.
Henry Dodge
Supt Ind Affs
Hon C. A. Harris
Com. of Ind. Affairs
Subagency
Lapointe Dec 10 1837
Speech of the Buffalo principal Chief at Lapointe
Father I told you yesterday I would have something to say to you today. What I say to you now I want you to write down, and send it to the Great American Chief that we saw at St Peters last summer, (Gov. Dodge). Yesterday, I called all the Indians together, and have brought them here to hear what I say; I speak the words of all.
ARTICLE 1.
“The said Chippewa nation cede to the United States all that tract of country included
within the following boundaries:
[…]
thence to and along the dividing ridge between the waters of Lake Superior and those of the Mississippi
[…]“
Father it was not my voice, that sold the country last summer. The land was not mine; it belonged to the Indians beyond the mountains. When our Great Father told us at St Peters that it was only the country beyond the mountains that he wanted I was glad. I have nothing to say about the Treaty, good, or bad, because the country was not mine; but when it comes my time I shall know how to act. If the Americans want my land, I shall know what to say. I did not like to stand in the road of the Indians at St Peters. I listened to our Great Father’s words, & said them in my heart. I have not forgotten them. The Indians acted like children; they tried to cheat each other and got cheated themselves. When it comes my time to sell my land, I do not think I shall give it up as they did.
What I say about the payment I do not say on my own account; for myself I do not care; I have always been poor, & don’t want silver now. But I speak for the poor half breeds.
There are a great many of them; more than would fill your house; some of them are very poor They cannot go to St Peters for their money. Our Great Father told us at St Peters, that you would divide the money, among the half breeds. You must not mind those that are far off, but divide it fairly, and give the poor women and children a good share.
Father the Indians all say they will not go to St Peters for their money. Let them divide it in this parts if they choose, but one must have ones here. You must not think you see all your children here; there are so many of them, that when the money and goods are divided, there will not be more than half a Dollar and a breech cloth for each one. At Red Cedar Lake the English Trader (W. Aitken) told the Indians they would not have more than a breech cloth; this set them to thinking. They immediately held a council & their Indian that had the paper (The Treaty) said he would not keep it, and would send it back.
It will not be my place to come in among the first when the money is paid. If the Indians that own the land call me in I shall come in with pleasure.
ARTICLE 4.
“The sum of seventy thousand dollars shall be applied to the payment, by the United States, of certain claims against the Indians; of which amount twenty eight thousand dollars shall, at their request, be paid to William A. Aitkin, twenty five thousand to Lyman M. Warren, and the balance applied to the liquidation of other just demands against them—which they acknowledge to be the case with regard to that presented by Hercules L. Dousman, for the sum of five thousand dollars; and they request that it be paid.“
We are afraid of one Trader. When at St Peters I saw that they worked out only for themselves. They have deceived us often. Our Great Father told us he would pay our old debts. I thought they should be struck off, but we have to pay them. When I heard our debts would be paid, it done my heart good. I was glad; but when I got back here my joy was gone. When our money comes here, I hope our Traders will keep away, and let us arrange our own business, with the officers that the President sends here.
Father I speak for my people, not for myself. I am an old man. My fire is almost out – there is but little smoke. When I set in my wigwam & smoke my pipe, I think of what has past and what is to come, and it makes my heart shake. When business comes before us we will try and act like chiefs. If any thing is to be done, it had better be done straight. The Indians are not like white people; they act very often like children. We have always been good friends to the whites, and we want to remain so. We do not [even?] go to war with our enemies, the Sioux; I tell my young men to keep quiet.
Father I heard the words of our Great Father (Gov. Dodge) last summer, and was pleased; I have not forgotten what he said. I have his words up in my heart. I want you to tell him to keep good courage for us, we want him to do all he can for us. What I have said you have written down; I [?] you to hand him a copy; we don’t know your ways. If I [?] said any thing [?] dont send it. If you think of any thing I ought to say send it. I have always listened to the white men.
O.I.A. Lapointe, B.458
D. P. Bushnell
Lapointe, March 8, 1838
At the request of some of the petitioners, encloses a petition dated 7 March 1838, addressed to the Prest, signed by 167 Chip. half breeds, praying that the amt stipulated by the late Chip. Treaty to be paid to the half breeds, to satisfy all claims they ma have on the lands ceded by this Treaty, may be distributed at Lapointe.
Hopes their request will be complied with; & thinks their annuity should likewise be paid at Lapointe.
File
Recd 2nd May, 1838
Subagency
Lapointe Mch 6 1838
Sir
I have the honor herewith to enclose a petition addressed to the President of the United States, handed to me with a request by several of the petitioners that I would forward it. The justice of the demand of these poor people is so obvious to any one acquainted with their circumstances, that I cannot omit this occasion to second it, and to express a sincere hope that it will be complied with. Indeed, if the convenience and wishes of the Indians are consulted, and as the sum they receive for their country is so small, these should, I conciev, be principle considerations, their annuity will likewise as paid here; for it is a point more convenient of access for the different bands, that almost any other in their own country, and one moreover, where they have interests been in the habit of assembling in the summer months.
I am sir, with great respect,
your most obt servant,
D. P. Bushnell
O. I. A.
C. A. Harris Esqr.
Comr Ind. Affs
To the President of the United States of America
The humble petition of the undersigned Chippewa Half-Breeds citizens of the United States respectfully shareth
That your petitioners having lately heard, that a Treaty has been concluded between the Government of the United States and the Chippewa Indians at St Peters for the cession of certain lands belonging to that tribe;
That the said Chippewa Indians having a just regard to the interest and wellfare of their Half-Breed brethern, did there and then stipulate, that a certain sum of money should be paid once for all unto the said Half-Breeds, to satisfy all claims, they might have on the lands so ceded to the United States;
That your petitioners are ignorant of the time and place, where such payment is to be made; and
That the great majority of the Half-Breeds entitled to a portion of said sum of money are either residing at Lapointe on Lake Superior, or being for the most part earning their livelihood from the Traders, are consequently congregated during the summer months at the aforesaid place;
Your petitioners therefore humbly solicit their Father the President to take their case into consideration, and not subject them to a long and costly journey on ordering the payment to be made at any convenient distance, but on the contrary, they wish, that in his wisdom he will see the justice of this petition and that he will be pleased to order the same to be distributed at Lapointe agreeably to their request.
Your petitioners entertain the flattering hope, that their petition will not be made in vain and as in duly bound will ever pray.
Half Breeds of Folleavoine Lapointe Lac Court Oreilles and Lac du Flambeau
Georg Warren
Edward Warren
William Warren
Truman A Warren
Mary Warren
Michel Cadott
Joseph Cadotte
Joseph Dufault
Frances Piquette X his mark
Michel Bousquet X his mark
Baptiste Bousquet X his mark
Jos Piquette X his mark
Antoine Cadotte X his mark
Joseph Cadotte X his mark
Seraphim Lacombre X his mark
Angelique Larose X her mark
Benjamin Cadotte X his mark
J Bte Cadotte X his mark
Joseph Danis X his mark
Henry Brisette X his mark
Charles Brisette X his mark
Jehudah Ermatinger
William Ermatinger
Charlotte Ermatinger
Larence Ermatinger
Theodore Borup
Sophia Borup
Elisabeth Borup
Jean Bte Duchene X his mark
Agathe Cadotte X her mark
Mary Cadotte X her mark
Charles Cadotte X his mark
Louis Nolin _ his mark
Frances Baillerge X his mark
Joseph Marchand X his mark
Louis Dubay X his mark
Alexis Corbin X his mark
Augustus Goslin X his mark
George Cameron X his mark
Sophia Dufault X her mark
Augt Cadotte No 2 X his mark
Jos Mace _ his mark
Frances Lamoureau X his mark
Charles Morrison
Charlotte L. Morrison
Mary A Morrison
Margerike Morrison
Jane Morrison
Julie Dufault X her mark
Michel Dufault X his mark
Jean Bte Denomme X his mark
Michel Deragon X his mark
Mary Neveu X her mark
Alexis Neveu X his mark
Michel Neveu X his mark
Josette St Jean X her mark
Baptist St Jean X his mark
Mary Lepessier X her mark
Edward Lepessier X his mark
William Dingley X his mark
Sarah Dingley X her mark
John Hotley X his mark
Jeannette Hotley X her mark
Seraphim Lacombre Jun X his mark
Angelique Lacombre X her mark
Felicia Brisette X her mark
Frances Houle X his mark
Jean Bte Brunelle X his mark
Jos Gauthier X his mark
Edward Connor X his mark
Henry Blanchford X his mark
Louis Corbin X his mark
Augustin Cadotte X his mark
Frances Gauthier X his mark
Jean Bte Gauthier X his mark
Alexis Carpentier X his mark
Jean Bte Houle X his mark
Frances Lamieux X his mark
Baptiste Lemieux X his mark
Pierre Lamieux X his mark
Michel Morringer X his mark
Frances Dejaddon X his mark
John Morrison X his mark
Eustache Roussain X his mark
Benjn Morin X his mark
Adolphe Nolin X his mark
Half-Breeds of Fond du Lac
John Aitken
Roger Aitken
Matilda Aitken
Harriet Aitken
Nancy Scott
Robert Fairbanks
George Fairbanks
Jean B Landrie
Joseph Larose
Paul Bellanges X his mark
Jack Belcour X his mark
Jean Belcour X his mark
Paul Beauvier X his mark
Frances Belleaire
Michel Comptois X his mark
Joseph Charette X his mark
Chl Charette X his mark
Jos Roussain X his mark
Pierre Roy X his mark
Joseph Roy X his mark
Vincent Roy X his mark
Jack Bonga X his mark
Jos Morrison X his mark
Henry Cotte X his mark
Charles Chaboillez
Roderic Chaboillez
Louison Rivet X his mark
Louis Dufault X his mark
Louison Dufault X his mark
Baptiste Dufault X his mark
Joseph Dufault X his mark
Chs Chaloux X his mark
Jos Chaloux X his mark
Augt Bellanger X his mark
Bapt Bellanger X his mark
Joseph Bellanger X his mark
Ignace Robidoux X his mark
Charles Robidoux X his mark
Mary Robidoux X her mark
Simon Janvier X his mark
Frances Janvier X his mark
Baptiste Janvier X his mark
Frances Roussain X his mark
Therese Rouleau X his mark
Joseph Lavierire X his mark
Susan Lapointe X her mark
Mary Lapointe X her mark
Louis Gordon X his mark
Antoine Gordon X his mark
Jean Bte Goslin X his mark
Nancy Goslin X her mark
Michel Petit X his mark
Jack Petit X his mark
Mary Petit X her mark
Josette Cournoyer X her mark
Angelique Cournoyer X her mark
Susan Cournoyer X her mark
Jean Bte Roy X his mark
Frances Roy X his mark
Baptist Roy X his mark
Therese Roy X her mark
Mary Lavierge X her mark
Toussaint Piquette X his mark
Josette Piquette X her mark
Susan Montreille X her mark
Josiah Bissel X his mark
John Cotte X his mark
Isabelle Cotte X her mark
Angelique Brebant X her mark
Mary Brebant X her mark
Margareth Bell X her mark
Julie Brebant X her mark
Josette Lefebre X her mark
Sophia Roussain X her mark
Joseph Roussain X his mark
Angelique Roussain X her mark
Joseph Bellair X his mark
Catharine McDonald X her mark
Nancy McDonald X her mark
Mary Macdonald X her mark
Louise Landrie X his mark
In presence of
Chs W Borup
A Morrison
A. D. Newton
Lapointe 7th March 1838
Wheeler Papers: Bad River’s Missing Creek
October 3, 2018
By Amorin Mello
This is one of several posts on Chequamegon History featuring the original U.S. General Land Office surveys of the La Pointe (Bad River) Indian Reservation. An earlier post, An Old Indian Settler, features a contentious memoir from Joseph Stoddard contemplating his experiences as a young man working on the U.S. General Land Office’s crew surveying the original boundaries of the Reservation. In his memoir from 1937, Stoddard asserted the following testimony:

Bad River Headman
Joseph Stoddard
“As a Christian, I dislike to say that the field representatives of the United States were grafters and crooks, but the stories related about unfulfilled treaties, stipulations entirely ignored, and many other things that the Indians have just cause to complain about, seem to bear out my impressions in this respect.”
In the winter of 1854 a general survey was made of the Bad River Indian Reservation.
[…]
It did not take very long to run the original boundary line of the reservation. There was a crew of surveyors working on the west side, within the limits of the present city of Ashland, and we were on the east side. The point of beginning was at a creek called by the Indians Ke-che-se-be-we-she (large creek), which is located east of Grave Yard Creek. The figure of a human being was carved on a large cedar tree, which was allowed to stand as one of the corner posts of the original boundary lines of the Bad River Reservation.
After the boundary line was established, the head surveyor hastened to Washington, stating that they needed the minutes describing the boundary for insertion in the treaty of 1854.
We kept on working. We next took up the township lines, then the section lines, and lastly the quarter lines. It took several years to complete the survey. As I grew older in age and experience, I learned to read a little, and when I ready the printed treaty, I learned to my surprise and chagrin that the description given in that treaty was different from the minutes submitted as the original survey. The Indians today contend that the treaty description of the boundary is not in accord with the description of the boundary lines established by our crew, and this has always been a bone of contention between the Bad River Band and the government of the United States.
The mouth of Ke-che-se-be-we-she Creek a.k.a. the townsite location of Ironton is featured in our Barber Papers and Penokee Survey Incidents. Today this location is known as the mouth of Oronto Creek at Saxon Harbor in Iron County, Wisconsin. The townsite of Ironton was formed at Ke-che-se-be-we-she Creek by a group of land speculators in the years immediately following the 1854 Treaty of La Pointe. Some of these speculators include the Barber Brothers, who were U.S. Deputy Surveyors surveying the Reservation on behalf of the U.S. General Land Office. It appears that this was a conflict of interest and violation of federal trust responsibility to the La Pointe Band of Lake Superior Chippewa.
This post attempts to correlate historical evidence to Stoddard’s memoir about the mouth of Ke-che-se-be-we-she Creek being a boundary corner of the Bad River Indian Reservation. The following is a reproduction of a petition draft from Reverend Leondard Wheeler’s papers, who often kept copies of important documents that he was involved with. Wheeler is a reliable source of evidence as he established a mission at Odanah in the 1840s and was intimately familiar with the Treaty and how the Reservation was to be surveyed accordingly.
Wheeler drafted this petition six years after the Treaty occurred; this petition was drafted more than seventy-five years earlier than when Stoddard’s memoir of the same important matter was recorded. The length of time between Wheeler’s petition draft and Stoddard’s memoir demonstrates how long this was (and continued to be) a matter of great contemplation and consternation for the Tribe. Without further ado, we present Wheeler’s draft petition below:
A petition draft selected from the
Wheeler Family Papers:
Folder 16 of Box 3; Treaty of 1854, 1854-1861.
To Hon. C W Thompson
Genl Supt of Indian affair, St Paul, Min-
and Hon L E Webb,
Indian Agent for the Chippewas of Lake Superior

March 30th, 1855 map from the U.S. General Land Office of lands to be withheld from sale for the La Pointe (Bad River) Reservation from the National Archives Microfilm Publications; Microcopy No. 27; Roll 16; Volume 16. The northeast corner of the Reservation along Lake Superior is accurately located at the mouth of Ke-che-se-be-we-she Creek (not labeled) on this map.
The undersigned persons connected with the Odanah Mission, upon the Bad River Reservation, and also a portion of those Chiefs who were present and signed the Treaty of Sept 30th, AD 1854, would most respectfully call your attention to a few Statements affecting the interests of the Indians within the limits of the Lake Superior Agency, with a view to soliciting from you such action as will speedily see one to the several Indian Bands named, all of the benefits guaranteed to them by treaty stipulation.
Under the Treaty concluded at La Pointe Sept 30th, 1854 the United States set apart a tract of Land as a Reservation “for the La Pointe Band and such other Indians as may see fit to settle with them” bounded as follows.
a.k.a.
Ke-che-se-be-we-she
“Ke-che” (Gichi) refers to big, or large.
“se-be” (ziibi) refers to a river.
“we-she” (wishe) refers to rivulets.
Source: Gidakiiminaan Atlas by the Great Lakes Indian Fish & Wildlife Commission
“Beginning on the South shore of Lake Superior a few miles west of Montreal River at the mouth of a creek called by the Indians Ke-she-se-be-we-she, running thence South &c.”

Detail of the Bad River Reservation from GLIFWC’s Gidakiiminaan Atlas. This map clearly shows that the northeast boundary of Bad River Reservation is not located at the true location of Ke-che-se-be-we-she Creek in accordance with the 1854 Treaty. Red highlights added for emphasis of discrepancies.
Your petioners would represent that at the time of the wording of this particular portion of the Treaty, the commissioner on the part of the United States inquired the number of miles between the mouth of the Montreal River and the mouth of the creek referred to, in reply to which, the Indians said “they had no knowledge of distance by miles” and therefore the commissioner assumed the language of “a few miles west of Montreal River” as discriptive of the creek in mind. This however, upon actual examination of the ground, does to the Band the greatest injustice, as the mouth of the creek to which the Indians referred at the time is even less than one mile west of the mouth of the Montreal.*
*This creek at the time was refered to as having “Deep water inside the Bar” sufficient for Boats which is definitive of the creek still claimed as the starting point, and is not descriptive of the most westerly creek.
But White men, whose interests are adverse to those of the Indians now demand that the Reservation boundary commence at an insignificant and at times scarcely visible creek some considerable distance west of the one referred to in the Treaty, which would lessen the aggregate of the Reservation from 3 to 4000 acres.
Your petioners, have for years, desired and solicited a settlement of the matter, both for the good of the Indians and of the Whites, but from lack of interest the administrations in power have paid no attention to our appeals, as is also true of other matters to which we now call your attention.

1861 resurvey of Township 47 North of Range 1 West by Elisha S. Norris for the General Land Office relocating Bad River Reservation’s northeast boundary. Ke-che-se-be-we-she Creek was relocated to what is now Graveyard Creek instead of its true location at the Barber Brother’s Ironton townsite location. Red highlights added for emphasis of discrepancies.
As many heads of families now wish to select (within the portion of Town 47 North of Range 1 West belonging to the Reservation the 80 acre tract assigned to them) we desire that the Eastern Boundary of the Reservation be immediately established so that the subdivisions may be made and and land selected.
Your petioners would further [represent?] that under the 3d Section of the 2nd article of the Treaty referred to the Lac De Flabeau, and Lac Court Orelles Bands are entitled to Reservations each equal to 3 Townships, (See article 3d of Treaty. These Reservations have never been run out, none have any subdivisions been made.) which also were to be subdivided into 80 acre Tracts.
Article 4th promises to furnish each of the Reservations with a Blacksmith and assistant with the usual amount of Stock, where as the Lac De Flambeau Band have never yet had a Blacksmith, though they have repeatedly asked for one.

Wisconsin State Representative
and co-founder of Ashland
Asaph Whittlesey
As the matters have referred to one of vital importance to these several Bands of Indians, we earnestly hope that you will give your influence towards securing to them, all of the benefits named in the Treaty and as the subject named will demand labor entirely outside of the ordinary duties of an Indian Agent, and as it will be important for some one to visit the Reservations Inland, so as to be able to report intelligently upon the actual State of Things, we respectfully suggest that Mr Asaph Whittlesey be specially commissioned (provided you approve of the plan and you regard him as a suitable person to act) to attend to the taking of the necessary depositions and to present these claims, with the necessary maps and Statistics, before the Commissioner of Indian Affairs at Washington, the expense of which must of necessity, be met by the Indian Department.
Mr Whittlesey was present at the making of the Treaty to which we refer, and is well acquainted with the wants of the Indians and with what they of right can claim, and in him we have full confidence.
In addition to the points herein named should you favor this commission, we would ask him to attend to other matters affecting the Indians, upon which we will be glad to confer with you at a proper time.
The undersigned L H Wheeler and Henry Blatchford have no hesitency in saying that the representations here made are full in accordance with their understanding of the Treaty, at the time it was drawn up, they being then present and the latter being one of the Interpreters at the time employed by the General Government.
Most Respectfully Yours
Dated Odanah Wis July 1861
Names of those connected with the Odanah Mission
[None identified on this draft petition]
Names of Chiefs who were signers to the Treaty of Sept 30th 1854
[None identified on this draft petition]
Although this draft was not signed by Wheeler or Blatchford, or by the tribal leadership that they appear to be assisting, Chequamegon History believes it is possible that a signed original copy of this petition may still be found somewhere in national archives if it still exists.
Wheeler Papers: 1854 La Pointe before the Treaty
August 7, 2017
By Amorin Mello
Selected letters from the
Wheeler Family Papers,
Box 3, Folders 11-12; La Pointe County.
Crow-wing, Min. Ter.
Jan. 9th 1854
Brother Wheeler,

Reverend Leonard Hemenway Wheeler ~ In Unnamed Wisconsin by Silas Chapman, 1895, cover image.
Though not indebted to you just now on the score of correspondence, I will venture to intrude upon you a few lines more. I will begin by saying we are all tolerably well. But we are somewhat uncomfortable in some respects. Our families are more subject to colds this winter than usual. This probably may be attributed in part at least to our cold and open houses. We were unable last fall to do any thing more than fix ourselves temporarily, and the frosts of winter find a great many large holes to creep in at. Some days it is almost impossible for us to keep warm enough to be comfortable.
Our prospects for accomplishing much for the Indians here I do not think look more promising than they did last fall. There are but few Indians here. These get drunk every time they can get whiskey, of which there is an abundance nearby. Among the white people here, none are disposed to attend meetings much except Mr. [Welton?]. He and his wife are discontented and unhappy here, and will probably get away as soon as they can. We hear not a word from the Indian Department. Why they are minding us in this manner I cannot tell. But I should like it much better, if they would tell us at once to be gone. I have got enough of trying to do anything for Indians in connection with the Government. We can put no dependence upon any thing they will do. I have tried the experiment till I am satisfied. I think much more could be done with a boarding school in the neighborhood of Lapointe than here And my opinion is, that since things have turned out as they have here, we had better get out of it as soon as we can. With such an agent as we now have, nothing will prosper here. He is enough to poison everything, and will do more moral evil in such a community, as this, than a half a dozen missionaries can do good. My opinion is, that if they knew at Washington how things are and have been managed here, there would be a change. But I do not feel certain of this. For I sometimes am tempted to adopt the opinion that they do not care much there how things go here. But should there be a change, I have little hope that is would would make things materially better. The moral and social improvement of the Indians, I fear, has little to do with the appointment of agents and superintendents. I do not think I ought to remain here very long and keep my family here, as things are now going. If we were not involved with the Government with regard to the school matter, I would advise the Committee to quit here as soon as we can find a place to go to. My health is not very good. The scenes, and labors and attacks of sickness which I have passed through during the past two years have made almost a wreck of my constitution. It might rally under some circumstances. But I do not think it will while I stay here, so excluded from society, and so harassed with cares and perplexities as I have been and as I am likely to be in future, should we go on and try to get up a school. My wife is in no better spirits than I am. She has had several quite ill turns this winter. the children all wish to get away from here, and I do not know that I shall have power to keep them here, even if I am to stay.
But what to do I do not know. The Committee say they do not wish to abandon the Ojibwas. I cannot in future favor the removal of the lake Indians. I believe that all the aid they will receive from the Government will never civilize or materially benifit them. I judge from the manner in which things have been managed here. Our best hope is to do what we can to aid them where they are to live peaceably with the whites, and to improve and become citizens. The idea of the Government sending infidels and heathens here to civilize and Christianize the Indians is rediculous.
I always thought it doubtful whether the experiment we are trying would succeed. In that case it was my intention to remove somewhere below here, and try to get a living, either by raising my potatoes or by trying to preach to white people, or by uniting both. but I do not hardly feel strong enough to begin entirely anew in the wilderness to make me a home. I suppose my family would be as happy at Lapointe, as they would any where in the new and scattered settlements for fifty or a hundred miles below here. And if thought I could support myself then, I might think of going back there. There are our old friends for whose improvement we have laborred so many years. I feel almost as much attachment for them as for my won children. And I do not think they ought to be left like sheep upon the mountains without a shepherd. And if the Board think it best to expend money and labor for the Ojibwas, they had better expend it there than here, as things now are at least. I think we were exerting much much more influence there before we left, then we have here or are likely to exert. I have no idea that the lake Indians will ever remove to this place, or to this region.

Reverend Sherman Hall
~ Madeline Island Museum
What do you think of recommending to the Board to day to exert a greater influence on the people in the neighborhood of Lapointe[?/!] I feel reluctant to give up the Indians. And if I could get a living at Lapointe, and could get there, I should be almost disposed to go back and live among those few for whom I have labored so long, if things turn out here as I expect they will. I have not much funds to being life with now, nor much strength to dig with. But still I shall have to dig somewhere. The land is easier tilled in this region than that about the lake. But wood is more scarce. My family do not like Minesota. Perhaps they would, if they should get out of the Indian country. Edwin says he will get out of it in the spring, and Miles says he will not stay in such a lonesome place. I shall soon be alone as to help from my children. My boys must take care of themselves as soon as they arrive at a suitable age, and will leave me to take care of myself. We feel very unsettled. Our affairs here must assume a different aspect, or we cannot remain here many months longer. Is there enough to do at Lapointe; or is there a prospect that there will soon be business to draw people enough then, to make it an object to try to establish the institution of the gospel there? Write me and let me know your views on such subjects as these.
[Unsigned, but appears to be from Sherman Hall]
Crow-wing Feb. 10th 1854
Brother Wheeler:
I received your letter of jan. 16th yesterday, and consequently did not sleep as much as usual last night. We were glad to hear that you are all well and prosperous. We too are well which we consider a great blessing, as sickness in present situation would be attended with great inconvenience. Our house is exceedingly cold and has been uncomfortable during some of the severe cold weather have had during the last months. Yet we hope to get through the winter without suffering severely. In many respects our missionary spirit has been put to a severer test than at any previous time since we have been in the Indian country, during the past year. We feel very unsettled, and of course somewhat uneasy. The future does not look very bright. We cannot get a word from the Indian Department whether we may go on or not. If we cannot get some answer from them before long I shall be taking measures to retire. We have very little to hope, I apprehend, from all the aid the Government will render to words the civilization and moral and intellectual improvement of the Indians. For missionaries or Indians to depend on them, is to depend on a broken staff.
~ Minnesota Historical Society
“The American Fur Company therefore built a ‘New Fort’ a few miles farther north, still upon the west shore of the island, and to this place, the present village, the name La Pointe came to be transferred. Half-way between the ‘Old fort’ and the ‘New fort,’ Mr. Hall erected (probably in 1832) ‘a place for worship and teaching,’ which came to be the centre of Protestant missionary work in Chequamegon Bay.”
~ The Story of Chequamegon Bay
I do not see that our house is so divided against itself, that it is in any great danger of falling at present. My wife never did wish to leave Lapointe and we have ever, both of us, thought that the station ought not to be abandoned, unless the Indians were removed. But this seemed not to be the opinion of the committee or of our associates, if I rightly understood them. I had a hard struggle in my mind whether to retire wholly from the service of the Board among the Indians, or to come here and make a further experiment. I felt reluctant to leave them, till we had tried every experiment which held out any promise of success. When I remove my family here our way ahead looked much more clear than it does now. I had completed an arrangement for the school which had the approval of Gov. Ramsey, and which fell through only in consequence of a little informality on his part, and because a new set of officers just then coming into power must show themselves a little wiser than their predecessors. Had not any associates come through last summer, so as to relieve me of some of my burdens and afford some society and counsel in my perplexities I could not have sustained the burden upon me in the state of my health at that time. A change of officers here too made quite an unfavorable change in our prospects. I have nothing to reproach myself with in deciding to come here, nor in coming when we did, though the result of our coming may not be what we hoped it would be. I never anticipated any great pleasure in being connected with a school connected in any way with the Government, nor did I suppose I should be long connected with it, even if it prospered. I have made the effort and now if it all falls, I shall feel that Providence has not a work for us to do here. The prospects of the Indians look dark, what is before me in the future I do not know. My health is not good, though relief from some of the pressure I had to sustain for a time last fall and the cold season has somewhat [?????] me for the time being. But I cannot endure much excitement, and of course our present unsettled affairs operate unfavorably upon it. I need for a time to be where I can enjoy rest from everything exciting, and when I can have more society that I have here, and to be employed moderately in some regular business.

Antoine Gordon [Gaudin]
~ Noble Lives of a Noble Race by the St. Mary’s Industrial School (Bad River Indian Reservation), 1909, page 207.

Charles Henry Oakes
~ Findagrave.com
As to your account I have not had time to examine it, but will write you something about it by & by. As to any account which Antoine Gaudin has against me, I wish you would have him send it to me in detail before you pay it. I agreed with Mr. Nettleton to settle with him, and paid him the balance due to Antoine as I had the account. I suppose he made the settlement, when he was last at Lapointe. As to the property at Lapointe, I shall immediately write to Mr. Oakes about it. But I suppose in the present state of affairs, it will be perhaps, a long time before it will be settled so as to know who does own it. It is impossible for me to control it, but you had better keep posession of it at present. I cannot send Edwin [??] through to cultivate the land & take care of it. He will be of age in the spring, and if he were to go there I must hire him. He will probably leave us in the spring. Please give my best regards to all. Write me often.
Yours truly
S. Hall
Crow-wing, Min. Ter.
Feb. 21st 1854
Brother Wheeler,

Paul Hudon Beaulieu
~ FamilySearch.org
I wrote you a few days ago, and at the same time I wrote to Mr. Oakes inquiring whether he had got possession of the Lapointe property. I have not yet got a reply from him, but Mr. Beaulieu tells me that he heard the same report which you mentioned in your letter, and that he inquired of Mr. Oakes about it when he saw him on a recent visit to St. Paul, and finds that it is all a humbug. Oakes has nothing to do with it. Mr. Beaulieu said that the sale of last spring has been confirmed, and that Austrian will hold Lapointe. So farewell to all the inhabitants’ claims then, and to anything being done for the prosperity of the peace for the present, unless it gets out of his hands.
I have written to Austrian to try to get something for our property if we can. But I fear there is not much hope. If he goes back to Lapointe in the spring, do the best you can to make him give us something. I feel sorry for the inhabitants there that they are left at his mercy. He may treat them fairly, but it is hardly to be expected.

Clement Hudon Beaulieu
~ TreatiesMatter.org
As to our affairs here, there has been no particular change in their aspects since I wrote a few days ago. There must be a crisis, I think, in a few weeks. We must either go on or break up, I think, in the spring. We are trying to get a decision. I understand our agent has been threatened with removal if he carries on as he has done. I believe there is no hope of reformation in his case, and we may get rid of him. Perhaps God sent us here to have some influence in some such matters, so intimately connected with the welfare of the Indians. I have never thought I [????] can before I was sent in deciding to come here. Some trials and disappointments have grown out of my coming, but I feel conscious of having acted in accordance with my convictions of duty at this time.
If all falls through, I know not what to do in the future. The Home Missionary Society have got more on their hands now than they have funds to pay, if I were disposed to offer myself to labor under them. I may be obliged to build me a shanty somewhere on some little unoccupied piece of land and try to dig out a living. In these matters the Lord will direct by his providence.
You must be on your guard or some body will trip you up and get away your place. There are enough unprincipled fellows who would take all your improvements and send you and all the Indians into the Lake if they could make a dollar by it. I should not enlarge much, without getting a legal claim to the land. Neither would I advise you to carry on more family than is necessary to keep what team you must have, and to supply your family with milk and vegetables. It will be advantage/disadvantage to you in a pecuniary point of view, it will load you with and tend to make you worldly minded, and give your establishment the air of secularity in the eyes of the world. If I were to go back again to my old field, I would make my establishment as small as I could & have enough to live comfortable. I with others have thought that your tendency was rather towards going to largely into farming. I do not say these things because I wish to dictate or meddle with your affairs. Comparing views sometimes leads to new investigations in regard to duty.
May the Lord bless you and yours, and give you success and abundant prosperity in your labours of love and efforts to Save the Souls around you.
Give my best regards to Mrs. W., the children, Miss S and all.
Yours truly,
S. Hall
I forgot to say that we are all well. Henry and his family have enjoyed better health here, then they used to enjoy at Lapointe.
Feb 27
Brother Wheeler.
My delay to answer your note may require an explanation. I have not had time at command to attend to it conveniently at an earlier period. As to your first questions. I suppose there will be no difference of opinion between us as to the correctness of the following remarks.
- The Gospel requires the members of a church to exercise a spirit of love, meekness and forbearance towards an offending brother. They are not to use unnecessary severity in calling him to account for his errors. Ga. 6:1.
- The Object of Church discipline is, not only to [pursue/preserve?] the Church pure in doctrine & morals, that the contrary part may have no evil thing to say of them; but also to bring the offender to a right State of mind, with regard this offense, and gain him back to duty and fidelity.
- If prejudice exist in the mind of the offender towards his brethren for any reason, the spirit of the gospel requires that he be so approached if possible as to allay that prejudice, otherwise we can hardly expect to gain a candid hearing with him.

Charles William Wulff Borup, M.D. ~ Minnesota Historical Society
I consider that these remarks have some bearing on the case before us. If it was our object to gain over Dr. B. to our views of the Sabbath, and bring him to a right State of mind with regard this Sabbath breaking, the manner of approaching him would have, in my view, much to do with the offence. He may be approached in a Kind and [forbearing?] manner, when one of sternness and dictation will only repel him from you. I think we ought, if possible, and do our duty, avoid a personal quarrel with him. To have brought the subject before the Church & made a public affair of it, before [this/then?] and more private means have been tried to get satisfaction, would, I am sure, have resulted in this. I found from my own interviews with him, that there was hope, if the rest of the brethren would pursue a similar course. I felt pretty sure they would obtain satisfaction. IF they had [commenced?] by a public prosecution before the church, it would only have made trouble without doing any good. The peace of our whole community would have been disturbed. I thought one step was gained when I conversed with him, and another when you met him on the subject. I knew also that prejudices existed both in his mind towards us, & in our minds towards him which were likely to affect the settlement of this affair, and which as I thought, would be much allayed by individuals going to him and speaking face to face on this subject in private. He evidently expected they would do so. Mutual conversations and explanations allay these feelings very much. At least it has been so in my experience.
As to your second question. I do not say that it was Mr. Ely’s duty to open the subject to Doc. Borup at the preparatory lecture. If he had done so, it would have been only a private interview; for there [was?] not enough present to transact business. All I meant to affirm respecting that occasion is, that it afforded a good opportunity to do so, if he wishes, and that Dr. B. expected he would have done so, as I afterwards learnt, if he has any objection to make against his coming to the communion.
As to your third question. I have no complaint to make of the church, that I have urged them to the performance of any “duties“ in this case they have refused to perform.
And now permit me to ask in my turn.
What “duties” have they urged me to perform in this case, which I “have been unwilling, or manifested a reluctance to perform?”
Did you intend by anything which wrote to me or said verbally, to request me to commence a public prosecution of Doc. Borup before the Church?
Will you have the goodness to state in writing, the substance of what you said to me in your study as to your opinion and that of others suspecting my delinquency in maintaining church discipline.
A reply to these questions would be gratefully received.
Your brother in Christ
S. Hall
Crow Wing. March 12th 1854
Brother Wheeler:
Your letter of Feb 17th came to hand by our last mail; and though I wrote you but a short time ago, I will say a few words in relation to one or two topics to which you allude. Shortly after I received your former letter I wrote to Mr. Oakes enquiring about the property at Lapointe. In reply, says that himself and some others purchased Mr. Austrian’s rights at Lapointe of Old Hughes on the strength of a power of attorney which he held. Austrian asserts the power of attorney to be fraudulent, and that they cannot hold the property. Oakes writes as if he did not expect to hold it. Some time ago I wrote to Mr. Austrian on the same subject, and said to him that if I could get our old place back, I might go back to Lapointe. He says in reply —

Julius Austrian
~ Madeline Island Museum
“I should feel much gratified to see you back at Lapointe again, and can hold out to you the same inducements and assurances as I have done to all other inhabitants, that is, I shall be at Lapointe early in the spring and will have my land surveyed and laid out into lots, and then I shall be ready to give to every one a deed for the lot he inhabits, at a reasonable price, not paying me a great deal more than cost trouble, and time. But with you, my dear Sir, will be no trouble, as I have always known you a just and upright man, and have provided ways to be kind towards us, therefore take my assurance that I will congratulate myself to see you back again; and it shall not be my fault if you do not come. If you come to Lapointe, at our personal interview, we will arrange the matter no doubt satisfactory.”

“The property” from the James Hughes Affair is outlined in red. This encompassed the Church at La Pointe (New Fort) and the Mission (Middleport) of Madeline Island. 1852 PLSS survey map by General Land Office.
I suppose Austrian will hold the property and probably we shall never realize anything for our improvements. You must do the best you can. Make your appeal to his honor, if he has any. It will avail nothing to reproach him with his dishonesty. I do not know what more I can do to save anything, or for any others whose property is in like circumstances with ours.
You speak discouragingly of my going back to Lapointe. I do not think the Home Miss. Soc. would send a missionary there only for the few he could reach in the English language. If the people want a Methodist, encourage them to get one. It is painful to me to see the place abandoned to irreligion and vices of every Kind, and the labours I have expended there thrown away. I can hardly feel that it was right to give up the station when we did. If I thought I could support myself there by working one half the time and devoting the rest to ministerial labors for the good of those I still love there, I should still be willing to go back, if could get there & had a shelter for my head, unless there is a prospect of being more useful here. But the land at Lapointe is so hard to subdue that I am discouraged about making an attempt to get a living there by farming. I am not much of a fisherman. There is some prospect that we may be allowed to go on here. Mr. Treat has been to Washington, and says he expects soon to get a decision from the Department. We have got our school farm plowed, and the materials are drawn out of the woods for fencing it. If I have no orders to the contrary, I intend to go on & plant a part of it, enough to raise some potatoes. We may yet get our school established. If we can go ahead, I shall remain here, but if not, I think it is not my duty to remain here another year, as I have the past. In other circumstances, I could do more towards supporting myself and do more good probably.
I have felt much concerned for the people of Lapointe and Bad River on account of the small pox. May the Lord stay this calamity from spreading among you. Write us every mail and tell us all. It is now posted here today that the Old Chief [Kibishkinzhugon?] is dead. I hardly credit the report, though I should suppose he might be one of the first victims of the disease.
I can write no more now. We are all very well now. Give my love to all your family and all others.
Tell Robert how the matters stands about the land. It stands him in how to be on good terms with the Jew just now.
Yours truly,
S. Hall
The snow is nearly all off the ground and the weather for two or three weeks has been as mild as April.
Crow Wing M.H. Apr. 1 1854
Dear Br. & Sr. Wheeler.
I have received a letter from you since I wrote to you & am therfore in your debt in that matter. I have also read your letters to Br. & Sr. Welton I suppose you have received my letter of the 13th of Feb. if so, you have some idea of our situation & I need say no more of that now; & will only say that we are all well as usual & have been during the winter. Mrs. P_ is considerably troubled with her old spinal difficulty. She has got over her labors here last summer * fall. Harriet is not well I fear never will be, because the necessary means are not likely to be used, she has more or less pain in her back & side all the time, but she works on as usual & appears just as she did at LaPointe, if she could be freed from work so as to do no more than she could without injury & pursue uninterruptedly & proper medical course I think she might regain pretty good health. (Do not, any of you, send back these remarks it would not be pleasing to her or the family.) We have said what we think it best to say) –
Br. Hall is pretty well but by no means the vigorous man he once was. He has a slight – hacking cough which I suppose neither he nor his family have hardly noticed, but Mrs. P_ says she does not like the sound of it. His side troubles him some especially when he is a good deal confined at writing. Mr. & Mrs. W_ are in usual health. Henry’s family have gone to the bush. They are all quite well. He stays here to assist br. H_ in the revision & keeps one or two of his children with him. They are now in Hebrews, with the Revision. Henry I suppose still intends to return to Lapointe in the spring. –
Now, you ask, in br. Welton’s letter, “are you all going to break up there in the spring.” Not that I know of. It would seem to me like running away rather prematurely. When the question is settled, that we can do nothing here, then I am willing to leave, & it may be so decided, but it is not yet. We have not had a whisper from Govt. yet. Wherefore I cannot say.
It looks now as if we must stay this season if no longer. Dr. Borup writes to br. Hall to keep up good courage, that all will come out right by & by, that he is getting into favor with Gov. Gorman & will do all he can to help us. (Br. Hall’s custom is worth something you know).

Henry C. Gilbert
~ Branch County Photographs
By advise of the Agent, we got out (last month) tamarack rails enough to fence the school farm (which was broke last summer) of some 80 acres & it will be put up immediately. Our great father turned out the money to pay for the job. These things look some like our staying awhile I tell br H_ I think we had better go as far as we can, without incurring expense to the Board (except for our support) & thus show our readiness to do what we can. if we should quit here I do not know what will be done with us. Br Hall would expect to have the service of the Board I suppose. Should they wish us to return to Bad River we should not say nay. We were much pleased with what we have heard of your last fall’s payment & I am as much gratified with the report of Mr. H. C. Gilbert which I have read in the Annual Report of the Com. of Indian Affairs. He recommends that the Lake Superior Indians be included in his Agency, that they be allowed to remain where they are & their farmers, blacksmith & carpenter be restored to them. If they come under his influence you may expect to be aided in your efforts, not thwarted , by his influence. I rejoice with you in your brightening prospects, in your increased school (day & Sabbath) & the increased inclination to industry in those around you. May the lord add his blessing, not only upon the Indians but upon your own souls & your children, then will your prosperity be permanent & real. Do not despise the day of small things, nor overlook especially neglect your own children in any respect. Suffer them not to form idle habits, teach them to be self reliant, to help themselves & especially you, they can as well do it as not & better too, according to their ability & strength, not beyond it, to fear God & keep his commandments & to be kind to one another (Pardon me these words, I every day see the necessity of what I have said.) We sympathize with you in your situation being alone as you are, but remember you have one friend always near who waits to [commence?] with you, tell Him & all with you from Abby clear down to Freddy.
Affectionately yours
C. Pulsifer
Write when you can.
Crow wing Min. Ter.
April 3d 1854
Brother Wheeler

George E. Nettleton and his brother William Nettleton were pioneers, merchants, and land speculators at what is now Duluth and Superior.
~ Image from The Eye of the North-west: First Annual Report of the Statition of Superior, Wisconsin by Frank Abial Flower, 1890, page 75.
Since I wrote you a few days ago, I have received a letter from Mr. G. E. Nettleton, in which he says, that when he was at Lapointe in December last, he was very much hurried and did not make a full settlement with Antoine. He says further, that he showed him my account, and told him I had settled with him, and that he would see the matter right with Antoine. A. replied that all was right. I presume therefore all will be made satisfactory when Mr. N. comes up in the Spring, and that you will have need to make yourself no further trouble about this matter.
I have also received a short note from Mr. Treat in which he says,
“I have not replied to your letters, because I have been daily expecting something decisive from Washington. When I was there, I had the promise of immediate action; but I have not heard a word from them”.
“I go to Washington this Feb, once more. I shall endeavor to close up the whole business before I return. I intend to wait till I get a decision. I shall propose to the Department to give up the school, if they will indemnify us. If I can get only a part of what we lose, I shall probably quit the concern”.
Thus our business with the Government stood on March the 9th, I have lost all confidence in the Indian Department of our Government under this administration, to say nothing of the rest of it. If the way they have treated us is an index to their general management, I do not think they stand very high for moral honesty. The prospects for the Indians throughout all our territories look dark in the extreme. The measures of the Government in relation to them are not such as will benefit and save many of them. They are opening the floodgates of vice and destruction upon them in every quarter. The most solemn guarantees that they shall be let alone in the possession of domains expressly granted them mean nothing.
Our prospects here look dark. For some time past I have been rather anticipating that we should soon get loose and be able to go on. But all is thrown into the dark again. What I am to do in future to support my family, I do not know. If we are ordered to quit here and turn over the property, it would turn [illegible] out of doors.
Mr. Austrian expects us back to Lapointe in the Spring & Mr. Nettleton proposes to us to go to Fond du Lac, (at the Entry). He says there will be a large settlement then next season. A company is chartered to build a railroad through from the Southern boundary of this territory to that place. It is probable that Company [illegible] will make a grant of land for that purpose. If so, it will probably be done in a few years. That will open the lake region effectually. I feel the need of relaxation and rest before I do anything to get established anywhere.
We are still working away at the Testament, it is hard work, and we make lately but slow progress. There is a prospect that the Bible Society will publish it but it is not fully decided. I wish I could be so situated that I could finish the grammar.
But I suppose I am repeating what I have said more than once before. We are generally in good health and spirits. We hope to hear from by next mail.
Yours truly
S. Hall
What do you think about the settlements above Lapointe and above the head of the Lake?
Detroit July 10th 1854
Rev. Dr. Bro.
At your request and in fulfilment of my promise made at LaPointe last fall so after so long a time I write: And besides “to do good & to communicate” as saith the Apostle “forget not, for with such sacrifices God is well pleased.”
We did not close up our Indian payments of last year until the middle of the following January, the labors, exposures and excitements of which proved too much for me and I went home to New York sick & nearly used up about the last of February & continued so for two months. I returned here about a week ago & am now preparing for the fall pay’ts.
The Com’sr. has sent in the usual amounts of Goods for the LaPointe Indians to Mr. Gilbert & I presume means to require him to make the payment at La P. that he did last fall, although we have received nothing from the Dep’t. on the subject.

“George Washington Manypenny (1808-1892) was the Director of the Bureau of Indian Affairs of the United States from 1853 to 1857.”
~ Wikipedia.org
In regard to the Treaty with the Chipp’s of La Sup’r & the Miss’i, the subject is still before Congress and if one is made this fall it has been more than intimated that Com’r Manypenny will make it himself, either at LaP’ or at F. Dodge or perhaps at some place farther west. Of course I do not speak from authority or any of the points mentioned above, for all is rumour & inference beyond the mere arrival here of the Goods to Mr G’s care.
From various sources I learn that you have passed a severe winter and that much sickness has been among the Indians and that many of them have been taken away by the Small Pox.
This is sad and painful intelligence enough and I can but pray God to bless & overrule all to the goods of his creasures and especially to the Missionaries & their families.
Notwithstanding I have not written before be assured that I have often [???] of and prayed for you and yours and while in [Penn.?] you made your case my own so far as to represent it to several of our Christian brethren and the friends of missions there and who being actuated by the benevolent principles of the Gospel, have sent you some substanted relief and they promise to do more.
The Elements of the political world both here and over the waters seem to be in fearful & [?????] commotion and what will come of it all none but the high & holy one can know. The anti Slavery Excitement with us at the North and the Slavery excitement at the South is augmenting fact and we I doubt not will soon be called upon to choose between Slavery & freedom.
If I do not greatly misjudge the blessed cause of our holy religion is or seems to be on the wane. I trust I am mistaken, but the Spirit of averice, pride, sensuality & which every where prevails makes me think otherwise. The blessed Christ will reign [recenth-den?] and his kingdom will yet over all prevail; and so may it be.
Let us present to him daily the homage of a devout & grateful heart for his tender mercies [tousward?] and see to it that by his grace we endure unto the end that we may be saved.
My best regards to Mrs. W. to Miss Spooner to each of the dear children and to all the friends & natives to each of whom I desire to be remembered as opportunity occurs.
The good Lord willing I may see you again this fall. If I do not, nor never see you again in this world, I trust I shall see and meet you in that world of pure delight where saints immortal reign.
May God bless you & yours always & ever
I am your brother
In faith Hope & Charity
Rich. M. Smith
Rev Leonard H. Wheeler
LaPointe
Lake Superior
Miss. House Boston
Augt’ 31, 1854
Rev. L. H. Wheeler,
Lake Superior
Dear Brother
Yours of July 31 I laid before the Com’sr at our last meeting. They have formally authorized the transfer of Mr & Mrs Pulsifer to the Lake, & also that of Henry Blatchford.

Robert Stuart was formerly an American Fur Company agent and Acting Superintendent on Mackinac Island during the first Treaty at La Pointe in 1842.
~ Wikipedia.org
In regard to the “claims” their feeling is that if the Govt’ will give land to your station, they have nothing to say as to the quantity. But if they are to pay the usual govt’ price, the question requires a little caution. We are clear that we may authorize you to enter & [???] take up so much land as shall be necessary for the convenience of the [mission?] families; but we do not see how we can buy land for the Indians. Will you have the [fondness?] to [????] [????] on these points. How much land do you propose to take up in all? How much is necessary for the convenience of the mission families?
Perhaps you & others propose to take up the lands with private funds. With that we have nothing to do, so long as you, Mr P. & H. do not become land speculators; of which, I presume, there is no danger.
As to the La Pointe property, Mr Stuart wrote you some since, as you know already I doubt not, and replied adversely to making any bargain with Austrian. I took up the opinion of the Com’sr after receiving your letter of July 31, & they think it the wise course. I hope Mr Stewart will get this matter in some shape in due time.
I will write to him in reference to the Bad River land, asking him to see it once if the gov’ will do any thing.
Affectionate regards to Mrs W. & Miss Spooner & all.
Fraternally Yours
S. B. Treat
P.S. Your report of July 31 came safely to hand, as you will & have seen from the Herald.
Historic Sites on Chequamegon Bay
July 25, 2016
By Amorin Mello

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
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, circa 1851.
~ Commons.Wikimedia.org
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
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.
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 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 “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.”

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.
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.
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.
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.

John Baptiste Denomie
~ Noble Lives of a Noble Race, A Series of Reproductions by the Pupils of Saint Mary’s, Odanah, Wisconsin, page 213-217.
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.

Illustration from The Story of Chequamegon Bay, Collections of the State Historical Society of Wisconsin: Volume XIII, 1895, page 419.
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
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.

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
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 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 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.
Photos, Photos, Photos
February 10, 2014
The queue of Chequamegon History posts that need to be written grows much faster than my ability to write them. Lately, I’ve been backed up with mysteries surrounding a number of photographs. Many of these photos are from after 1860, so they are technically outside the scope of this website (though they involve people who were important in the pre-1860 era too.
Photograph posts are some of the hardest to write, so I decided to just run through all of them together with minimal commentary other than that needed to resolve the unanswered questions. I will link all the photos back to their sources where their full descriptions can be found. Here it goes, stream-of-consciousness style:

Ojibwa Delegation by C.M. Bell. Washington D.C. 1880 (NMAI Collections)
This whole topic started with a photo of a delegation of Lake Superior Ojibwe chiefs that sits on the windowsill of the Bayfield Public Library. Even though it is clearly after 1860, some of the names in the caption: Oshogay, George Warren, and Vincent Roy Jr. caught my attention. These men, looking past their prime, were all involved in the politics of the 1850s that I had been studying, so I wanted to find out more about the picture.
As I mentioned in the Oshogay post, this photo is also part of the digital collections of the Smithsonian, but the people are identified by different names. According to the Smithsonian, the picture was taken in Washington in 1880 by the photographer C.M. Bell.
I found a second version of this photo as well. If it wasn’t for one of the chiefs in front, you’d think it was the same picture:
While my heart wanted to believe the person, probably in the early 20th century, who labelled the Bayfield photograph, my head told me the photographer probably wouldn’t have known anything about the people of Lake Superior, and therefore could only have gotten the chiefs’ names directly from them. Plus, Bell took individual photos:

Edawigijig (Edawi-giizhig “Both Sides of the Sky”), Bad River chief and signer of the Treaty of 1854 (C.M. Bell, Smithsonian Digital Collections)

Niizhogiizhig: “Second Day,” (C.M. Bell, Smithsonian Digital Collections)

Kiskitawag (Giishkitawag: “Cut Ear”) signed multiple treaties as a warrior of the Ontonagon Band but afterwards was associated with the Bad River Band (C.M. Bell, Smithsonian Digital Collections).
By cross-referencing the individual photos with the names listed with the group photo, you can identify nine of the thirteen men. They are chiefs from Bad River, Lac Courte Oreilles, and Lac du Flambeau.
According to this, the man identified by the library caption as Vincent Roy Jr., was in fact Ogimaagiizhig (Sky Chief). He does have a resemblance to Roy, so I’ll forgive whoever it was, even if it means having to go back and correct my Vincent Roy post:

Vincent Roy Jr. From C. Verwyst’s Life and Labors of Rt. Rev. Frederic Baraga, First Bishop of Marquette, Mich: To which are Added Short Sketches of the Lives and Labors of Other Indian Missionaries of the Northwest (Digitized by Google Books)

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).
So now that we know who went on the 1880 trip, it begs the question of why they went. The records I’ve found haven’t been overly clear, but it appears that it involved a bill in the senate for “severalty” of the Ojibwe reservations in Wisconsin. A precursor to the 1888 Allotment Act of Senator Henry Dawes, this legislation was proposed by Senator Thaddeus C. Pound of Wisconsin. It would divide the reservations into parcels for individual families and sell the remaining lands to the government, thereby greatly reducing the size of the reservations and opening the lands up for logging.
Pound spent a lot of time on Indian issues and while he isn’t as well known as Dawes or as Richard Henry Pratt the founder of the Carlisle Indian School, he probably should be. Pound was a friend of Pratt’s and an early advocate of boarding schools as a way to destroy Native cultures as a way to uplift Native peoples.
I’m sure that Pound’s legislation was all written solely with the welfare of the Ojibwe in mind, and it had nothing to do with the fact that he was a wealthy lumber baron from Chippewa Falls who was advocating damming the Chippewa River (and flooding Lac Courte Oreilles decades before it actually happened). All sarcasm aside, if any American Indian Studies students need a thesis topic, or if any L.C.O. band members need a new dartboard cover, I highly recommend targeting Senator Pound.
Like many self-proclaimed “Friends of the Indian” in the 1880s, Senator Thaddeus C. Pound of Wisconsin thought the government should be friendly to Indians by taking away more of their land and culture. That he stood to make a boatload of money out of it was just a bonus (Brady & Handy: Wikimedia Commons).
While we know Pound’s motivations, it doesn’t explain why the chiefs came to Washington. According to the Indian Agent at Bayfield they were brought in to support the legislation. We also know they toured Carlisle and visited the Ojibwe students there. There are a number of potential explanations, but without having the chiefs’ side of the story, I hesitate to speculate. However, it does explain the photograph.
Now, let’s look at what a couple of these men looked like two decades earlier:

This stereocard of Giishkitawag was produced in the early 1870s, but the original photo was probably taken in the early 1860s (Denver Public Library).

By the mid 1850s, Akiwenzii (Old Man) was the most prominent chief of the Lac Courte Oreilles Band. This stereocard was made by Whitney and Zimmerman c.1870 from an original possibly by James E. Martin in the late 1850s or early 1860s (Denver Public Library).
Giishkitawag and Akiwenzii are seem to have aged quite a bit between the early 1860s, when these photos were taken, and 1880 but they are still easily recognized. The earlier photos were taken in St. Paul by the photographers Joel E. Whitney and James E. Martin. Their galleries, especially after Whitney partnered with Charles Zimmerman, produced hundreds of these images on cards and stereoviews for an American public anxious to see real images of Indian leaders.
Giishkitawag and Akiwenzii were not the only Lake Superior chiefs to end up on these souvenirs. Aamoons (Little Bee), of Lac du Flambeau appears to have been a popular subject:

Aamoons (Little Bee) was a prominent chief from Lac du Flambeau (Denver Public Library).
As the images were reproduced throughout the 1870s, it appears the studios stopped caring who the photos were actually depicting:
One wonders what the greater insult to Aamoons was: reducing him to being simply “Chippewa Brave” as Whitney and Zimmerman did here, or completely misidentifying him as Na-gun-ub (Naaganab) as a later stereo reproduction as W. M. McLeish does here:

Chief identified as Na-gun-ub (Minnesota Historical Society)
Aamoons and Naaganab don’t even look alike…

Naaganab (Minnesota Historical Society)
…but the Lac du Flambeau and Fond du Lac chiefs were probably photographed in St. Paul around the time they were both part of a delegation to President Lincoln in 1862.

Chippewa Delegation 1862 by Matthew Brady? (Minnesota Historical Society)
Naaganab (seated middle) and Aamoons (back row, second from left) are pretty easy to spot, and if you look closely, you’ll see Giishkitawag, Akiwenzii, and a younger Edawi-giizhig (4th, 5th, and 6th from left, back row) were there too. I can’t find individual photos of the other chiefs, but there is a place we can find their names.
Benjamin Armstrong, who interpreted for the delegation, included a version of the image in his memoir Early Life Among the Indians. He identifies the men who went with him as:
Ah-moose (Little Bee) from Lac Flambeau Reservation, Kish-ke-taw-ug (Cut Ear) from Bad River Reservation, Ba-quas (He Sews) from Lac Courte O’Rielles Reservation, Ah-do-ga-zik (Last Day) from Bad River Reservation, O-be-quot (Firm) from Fond du Lac Reservation, Sing-quak-onse (Little Pine) from La Pointe Reservation, Ja-ge-gwa-yo (Can’t Tell) from La Pointe Reservation, Na-gon-ab (He Sits Ahead) from Fond du Lac Reservation, and O-ma-shin-a-way (Messenger) from Bad River Reservation.
It appears that Armstrong listed the men according to their order in the photograph. He identifies Akiwenzii as “Ba-quas (He Sews),” which until I find otherwise, I’m going to assume the chief had two names (a common occurrence) since the village is the same. Aamoons, Giishkitawag, Edawi-giizhig and Naaganab are all in the photograph in the places corresponding to the order in Armstrong’s list. That means we can identify the other men in the photo.
I don’t know anything about O-be-quot from Fond du Lac (who appears to have been moved in the engraving) or S[h]ing-guak-onse from Red Cliff (who is cut out of the photo entirely) other than the fact that the latter shares a name with a famous 19th-century Sault Ste. Marie chief. Travis Armstrong’s outstanding website, chiefbuffalo.com, has more information on these chiefs and the mission of the delegation.
Seated to the right of Naaganab, in front of Edawi-giizhig is Omizhinawe, the brother of and speaker for Blackbird of Bad River. Finally, the broad-shouldered chief on the bottom left is “Ja-ge-gwa-yo (Can’t Tell)” from Red Cliff. This is Jajigwyong, the son of Chief Buffalo, who signed the treaties as a chief in his own right. Jayjigwyong, sometimes called Little Chief Buffalo, was known for being an early convert to Catholicism and for encouraging his followers to dress in European style. Indeed, we see him and the rest of the chiefs dressed in buttoned coats and bow-ties and wearing their Lincoln medals.
Wait a minute… button coats?… bow-ties?… medals?…. a chief identified as Buffalo…That reminds me of…
This image is generally identified as Chief Buffalo (Wikimedia Commons)
Anyway, with that mystery solved, we can move on to the next one. It concerns a photograph that is well-known to any student of Chequamegon-area history in the mid 19th century (or any Chequamegon History reader who looks at the banners on the side of this page).Noooooo!!!!!!! I’ve been trying to identify the person in The above “Chief Buffalo” photo for years, and the answer was in Armstrong all along! Now I need to revise this post among others. I had already begun to suspect it was Jayjigwyong rather than his father, but my evidence was circumstantial. This leaves me without a doubt. This picture of the younger Chief Buffalo, not his more-famous father.
The photo showing an annuity payment, must have been widely distributed in its day, because it has made it’s way into various formats in archives and historical societies around the world. It has also been reproduced in several secondary works including Ronald Satz’ Chippewa Treaty Rights, Patty Loew’s Indian Nations of Wisconsin, Hamilton Ross’ La Pointe: Village Outpost on Madeline Island, and in numerous other pamphlets, videos, and displays in the Chequamegon Region. However, few seem to agree on the basic facts:
When was it taken?
Where was it taken?
Who was the photographer?
Who are the people in the photograph?
We’ll start with a cropped version that seems to be the most popular in reproductions:

According to Hamilton Ross and the Wisconsin Historical Society: “Annuity Payment at La Pointe: Indians receiving payment. Seated on the right is John W. Bell. Others are, left to right, Asaph Whittlesey, Agent Henry C. Gilbert, and William S. Warren (son of Truman Warren).” 1870. Photographer Charles Zimmerman (more info).
In the next one, we see a wider version of the image turned into a souvenir card much like the ones of the chiefs further up the post:

According to the Minnesota Historical Society “Scene at Indian payment, Wisconsin; man in black hat, lower right, is identified as Richard Bardon, Superior, Wisconsin, then acting Indian school teacher and farmer” c.1871 by Charles Zimmerman (more info).
In this version, we can see more foreground and the backs of the two men sitting in front.

According to the Library of Congress: “Cherokee payments(?). Several men seated around table counting coins; large group of Native Americans stand in background.” Published 1870-1900 (more info).
The image also exists in engraved forms, both slightly modified…

According to Benjamin Armstrong: “Annuity papment [sic] at La Pointe 1852” (From Armstrong’s Early Life Among the Indians)
…and greatly-modified.

Harper’s Weekly August 5, 1871: “Payment of Indian Annuities–Coming up to the Pay Table.” (more info)
It should also be mentioned that another image exists that was clearly taken on the same day. We see many of the same faces in the crowd:
Scene at Indian payment, probably at Odanah, Wisconsin. c.1865 by Charles Zimmerman (more info)
We have a lot of conflicting information here. If we exclude the Library of Congress Cherokee reference, we can be pretty sure that this is an annuity payment at La Pointe or Odanah, which means it was to the Lake Superior Ojibwe. However, we have dates ranging from as early as 1852 up to 1900. These payments took place, interrupted from 1850-1852 by the Sandy Lake Removal, from 1837 to 1874.
Although he would have attended a number of these payments, Benjamin Armstrong’s date of 1852, is too early. A number of secondary sources have connected this photo to dates in the early 1850s, but outside of Armstrong, there is no evidence to support it.
Charles Zimmerman, who is credited as the photographer when someone is credited, became active in St. Paul in the late 1860s, which would point to the 1870-71 dates as more likely. However, if you scroll up the page and look at Giishkitaawag, Akiwenzii, and Aamoons again, you’ll see that these photos, (taken in the early 1860s) are credited to “Whitney & Zimmerman,” even though they predate Zimmerman’s career.
What happened was that Zimmerman partnered with Joel Whitney around 1870, eventually taking over the business, and inherited all Whitney’s negatives (and apparently those of James Martin as well). There must have been an increase in demand for images of Indian peoples in the 1870s, because Zimmerman re-released many of the earlier Whitney images.
So, we’re left with a question. Did Zimmerman take the photograph of the annuity payment around 1870, or did he simply reproduce a Whitney negative from a decade earlier?
I had a hard time finding any primary information that would point to an answer. However, the Summer 1990 edition of the Minnesota History magazine includes an article by Bonnie G. Wilson called Working the Light: Nineteenth Century Professional Photographers in Minnesota. In this article, we find the following:
“…Zimmerman was not a stay-at-home artist. He took some of his era’s finest landscape photos of Minnesota, specializing in stereographs of the Twin Cities area, but also traveling to Odanah, Wisconsin for an Indian annuity payment…”
In the footnotes, Wilson writes:
“The MHS has ten views in the Odanah series, which were used as a basis for engravings in Harper’s Weekly, Aug. 5, 1871. See also Winona Republican, Oct. 12, 1869 p.3;”
Not having access to the Winona Republican, I tried to see how many of the “Odanah series” I could track down. Zimmerman must have sold a lot of stereocards, because this task was surprisingly easy. Not all are labelled as being in Odanah, but the backgrounds are similar enough to suggest they were all taken in the same place. Click on them to view enlarged versions at various digital archives.

Scene at Indian Payment, Odanah Wisconsin (Minnesota Historical Society)

Chippewa Wedding (British Museum)

Domestic Life–Chippewa Indians (British Museum)

Chippewa Wedding (British Museum)
Finally…
So, if Zimmerman took the “Odanah series” in 1869, and the pay table image is part of it, then this is a picture of the 1869 payment. To be absolutely certain, we should try to identify the men in the image.
This task is easier than ever because the New York Public Library has uploaded a high-resolution scan of the Whitney & Zimmerman stereocard version to Wikimedia Commons. For the first time, we can really get a close look at the men and women in this photo.
They say a picture tells a thousand words. I’m thinking I could write ten-thousand and still not say as much as the faces in this picture.
To try to date the photo, I decided to concentrate the six most conspicuous men in the photo:
1) The chief in the fur cap whose face in the shadows.
2) The gray-haired man standing behind him.
3) The man sitting behind the table who is handing over a payment.
4) The man with the long beard, cigar, and top hat.
5) The man with the goatee looking down at the money sitting to the left of the top-hat guy (to the right in our view)
6) The man with glasses sitting at the table nearest the photographer
According to Hamilton Ross, #3 is Asaph Whittlesey, #4 is Agent Henry Gilbert, #5 is William S. Warren (son of Truman), and #6 is John W. Bell. While all four of those men could have been found at annuity payments as various points between 1850 and 1870, this appears to be a total guess by Ross. Three of the four men appear to be of at least partial Native descent and only one (Warren) of those identified by Ross was Ojibwe. Chronologically, it doesn’t add up either. Those four wouldn’t have been at the same table at the same time. Additionally, we can cross-reference two of them with other photos.

Asaph Whittlesey was an interesting looking dude, but he’s not in the Zimmerman photo (Wisconsin Historical Society).

Henry C. Gilbert was the Indian Agent during the Treaty of 1854 and oversaw the 1855 annuity payment, but he was dead by the time the “Zimmerman” photo was taken (Branch County Photographs)
Whittlesey and Gilbert are not in the photograph.
The man who I label as #5 is identified by Ross as William S. Warren. This seems like a reasonable guess, though considering the others, I don’t know that it’s based on any evidence. Warren, who shares a first name with his famous uncle William Whipple Warren, worked as a missionary in this area.
The man I label #6 is called John W. Bell by Ross and Richard Bardon by the Minnesota Historical Society. I highly doubt either of these. I haven’t found photos of either to confirm, but the Ireland-born Bardon and the Montreal-born Bell were both white men. Mr. 6 appears to be Native. I did briefly consider Bell as a suspect for #4, though.
Neither Ross nor the Minnesota Historical Society speculated on #1 or #2.
At this point, I cannot positively identify Mssrs. 1, 2, 3, 5, or 6. I have suspicions about each, but I am not skilled at matching faces, so these are wild guesses at this point:
#1 is too covered in shadows for a clear identification. However, the fact that he is wearing the traditional fur headwrap of an Ojibwe civil chief, along with a warrior’s feather, indicates that he is one of the traditional chiefs, probably from Bad River but possibly from Lac Courte Oreilles or Lac du Flambeau. I can’t see his face well enough to say whether or not he’s in one of the delegation photos from the top of the post.
#2 could be Edawi-giizhig (see above), but I can’t be certain.
#3 is also tricky. When I started to examine this photo, one of the faces I was looking for was that of Joseph Gurnoe of Red Cliff. You can see him in a picture toward the top of the post with the Roy brothers. Gurnoe was very active with the Indian Agency in Bayfield as a clerk, interpreter, and in other positions. Comparing the two photos I can’t say whether or not that’s him. Leave a comment if you think you know.
#5 could be a number of different people.
#6 I don’t have a solid guess on either. His apparent age, and the fact that the Minnesota Historical Society’s guess was a government farmer and schoolteacher, makes me wonder about Henry Blatchford. Blatchford took over the Odanah Mission and farm from Leonard Wheeler in the 1860s. This was after spending decades as Rev. Sherman Hall’s interpreter, and as a teacher and missionary in La Pointe and Odanah area. When this photo was taken, Blatchford had nearly four decades of experience as an interpreter for the Government. I don’t have any proof that it’s him, but he is someone who is easy to imagine having a place at the pay table.
Finally, I’ll backtrack to #4, whose clearly identifiable gray-streaked beard allows us to firmly date the photo. The man is Col. John H. Knight, who came to Bayfield as Indian Agent in 1869.

Col. John H. Knight (Wisconsin Historical Society)
Knight oversaw a couple of annuity payments, but considering the other evidence, I’m confident that the popular image that decorates the sides of the Chequamegon History site was indeed taken at Odanah by Charles Zimmerman at the 1869 annuity payment.
Do you agree? Do you disagree? Have you spotted anything in any of these photos that begs for more investigation? Leave a comment.
As for myself, it’s a relief to finally get all these photo mysteries out of my post backlog. The 1870 date on the Zimmerman photo reminds me that I’m spending too much time in the later 19th century. After all, the subtitle of this website says it’s history before 1860. I think it might be time to go back for a while to the days of the old North West Company or maybe even to Pontiac. Stay tuned, and thanks for reading,





























