pipe of peace with him. They had heard of his fame as a mighty warrior. The occasion was one of great rejoicing to the inhabitants of Mackinaw, and all turned out to witness the gathering. San-ge-man and his warriors appeared in council, dressed in richest furs, their heads decorated with eagle feathers, and tufts of hair of many colors. Among all the chiefs there assembled, for proud and noble bearing none excelled the Ottawa. A fur robe covered with scalp-locks hung carelessly over his left shoulder leaving his right arm free while speaking. As the result of these deliberations the bands became united and thus the territory of the Ottawa chief was enlarged.

It was from this point that he sallied forth every summer in war excursions toward the south, conquering the country along the eastern shore of Lake Michigan, extending his conquests to Grand River, and overrunning the country about the present site of Chicago. It was here that he received reinforcements from his old allies the Ojibwas, and extended his conquests down the Illinois River until he reached the "father of waters."

From this place he went forth to the slaughter of the Iroquois at the Detour, and expelled them from the Island of Mackinaw and Point St. Ignatius. From hence he went armed to wage an unnatural war against his relatives the Ojibwas, and was slain by the noble chief Kau-be-man, and it was to this place that the sad news came back of his fate. Thus much for the Indian history of Old Mackinaw.

Equally romantic is the history of the early missionaries and voyagers to this great centre of the Indian tribes. On the far-off shores of the northwestern lakes the Jesuit Missionaries planted the cross, erected their chapels, repeated their pater nosters and ave marias, and sung their Te Deums, before the cavaliers landed at Jamestown or the Puritans at Plymouth. Among the Ottawas of Saut St. Marie and the Ojibwas and Hurons of Old Mackinaw, these devoted self-sacrificing followers of Ignatius Loyola commenced their ministrations upwards of two hundred years ago. They were not only the first missionaries among the savages of this northwestern wilderness, but they were the first discoverers and explorers of the mighty lakes and rivers of that region. In advance of civilization they penetrated the dense unbroken wilderness, and launched their canoes upon unknown rivers, breaking the silence of their shores with their vesper hymns and matin prayers. The first to visit the ancient seats of heathenism in the old world, they were the first to preach the Gospel among the heathen of the new.(Back to Content)

CHAPTER II.

Indian Spiritualists — Medicine men — Legends — The Spirit-world — Difference between Indian and Modern Spiritualists — Chusco the Spiritualist — Schoolcraft's testimony of — Mode of communicating with spirits — Belief in Satanic agency — Interesting account of Clairvoyance.

The earliest traditions of the various Indian tribes inhabiting this country prove that they have practiced jugglery and all other things pertaining to the secret arts of the old uncivilized nations of the world. Among all the tribes have been found the priests of the occult sciences, and to this day we find Metais, Waubonos, Chees-a-kees and others bearing the common designation of Medicine men. In modern parlance we would call them Professors of Natural Magic, or of Magnetism, or Spiritualism. The difference however between these Indian professors of magic and those of modern date is, that while the latter travel round the country exhibiting their wonderful performances to gaping crowds, at a shilling a head, the former generally shrink from notoriety, and, instead of being anxious to display their marvelous feats, have only been constrained, after urgent entreaty and in particular cases, to exhibit their powers. The Indian magicians have shown more conclusively their power as clairvoyants and spiritualists, than all the rapping, table-tipping mediums of the present day.

Numerous interesting and beautiful Indian legends show their belief in a spiritual world—of a shadowy land beyond the great river. Whether this was obtained by revelations from their spiritual mediums, or derived from a higher source of inspiration, we know not; but most certain it is, that in no belief is the Indian more firmly grounded than that of a spirit-world.

The Indian Chees-a-kees or spiritualists had a different and far more satisfactory mode of communicating with departed spirits than ever modern spiritualists have attained to, or perhaps ever will. Forming, as they did, a connecting link or channel of communication between this world and the world of spirits, they did not affect to speak what the spirit had communicated; or, perhaps, to state it more fully, their organs of speech were not employed by the spirits to communicate revelations from the spirit world; but the spirits themselves spoke, and the responses to inquiries were perfectly audible to them and to all present. In this case all possibility of collusion was out of the question, and the inquirer could tell by the tones of the voice as as well as the manner of the communication, whether the response was genuine or not.

Chusco, a noted old Indian who died on Bound Island several years ago, was a spiritualist. He was converted through the labors of Protestant Missionaries, led for many years an exemplary Christian life, and was a communicant in the Presbyterian Church on the Island up to the time of his death. Mr. Schoolcraft in his "Personal Memoirs," in which he gives most interesting reminiscences, running through a period of thirty years among numerous Indian tribes of the northwest, and who has kindly consented to allow us to make what extracts we may desire from his many interesting works, says that "Chusco was the Ottawa spiritualist, and up to his death he believed that he had, while in his heathen state, communication with spirits". Whenever it was deemed proper to obtain this communication, a pyramidal lodge was constructed of poles, eight in number, four inches in diameter, and from twelve to sixteen feet in height. These poles were set firmly in the ground to the depth of two feet, the earth being beaten around them. The poles being securely imbedded, were then wound tightly with three rows of withes. The lodge was then covered with ap-puck-wois, securely lashed on. The structure was so stoutly and compactly built, that four strong Indians could scarcely move it by their mightiest efforts. The lodge being ready, the spiritualist was taken and covered all over, with the exception of his head, with a canoe sail which was lashed with bois-blanc cords and knotted. This being done, his feet and hands were secured in a like firm manner, causing him to resemble a bundle more than anything else. He would then request the bystanders to place him in the lodge. In a few minutes after entering, the lodge would commence swaying to and fro, with a tremulous motion, accompanied with the sound of a drum and rattle. The spiritualist then commenced chanting in a low, melancholy tone, gradually raising his voice, while the lodge, as if keeping time with his chant, vibrated to and fro with greater violence, and seemed at times as if the force would tear it to pieces.

In the midst of this shaking and singing, the sail and the cords, with which the spiritualist was bound,