The life, history and travels of Kah-ge-ga-gah-bowh, (George Copway) a young Indian chief of the Ojebwa nation

Front matter

RECOMMENDATIONS.

Philadelphia, July 20, 1S47.

Ma.. J. Harmstead : —

Contents

PAGE

Preface, 7

A Word to the Reader, 9

Preface

In presenting my life to the public, I do so with the greatest diffidence, and at the earnest solicitation of numerous friends. I am an Indian, and am well aware of the difficulties I have to encounter to win the favorable notice of the white man. Yet one great object prompts me to persevere, and that is, that I may, in connection with my life, present the present state and prospects of my poor countrymen — feeling that the friends of humanity may still labor and direct their benevolence to those who were once the lords of the land on which the white man lives — and assist in rescuing them from an untimely and unchristian grave.

I have noticed some of our prominent chiefs now living ; the missionaries laboring amongst my people ; the extent of the missionary field ; and an appeal to all who feel interested in the welfare of the Indian race.

If ever I see the day when my people shall become happy and prosperous, I shall then feel great and lasting pleasure, which will more than repay me for the pain, both of body and mind, which I have endured for the last twelve years. My motto is — " My poor People.''''

In all my crooked paths, I have endeavored to mean 7

Vlll PREFACE.

well. I thank my friends for their kind gifts and wishes. Yet still as much, and more, remains to be accomplished. Pray for us — that religion and science may lead us on to intelligence and virtue ; that we may imitate the good white man, who, like the eagle, builds its nest on the top of some high rock — science; that we may educate our children, and turn their minds to God. Help us, O help us to live — and teach us to die a Christian's death, that our spirits may mingle with the blessed

above.

KAH-GE-GA-GAH-BOWH.

A WORD TO THE READER.

It would be presumptuous in one, who has but recentlybeen brought out of a wild and savage state j and who has since received but three years' schooling, to undertake, without any assistance, to publish to the world a work of any kind. It is but a few years since I began to speak the English language. An unexpected opportunity occurred of submitting my manuscript to a friend, who has kindly corrected all serious grammatical errors, leaving the unimportant ones wholly untouched, that my own style may be exhibited as truly as possible. The public and myself are indebted to him for his kind aid, and he has my most sincere thanks. The language, (except in a few short sentences,) the plan, and the arrangement are all my ownj and I am wholly responsible for all the statements, and the remaining defects. My work is now accomplished ; and I am too well aware of the many faults which are still to be found therein. Little could I imagine, that I should have to contend with so many obstacles. All along, have I felt my great deficiency ; and my inadequacy for such an undertaking. I would fain hope, however, that the kind Reader will throw the mantle of

charity over errors of every kind. I am a stranger in a

X A WORD TO THE READER.

strange land I And often, when the sun is sinking in the western sky, I think of my former home j my heart yearns for the loved of other days, and tears flow 'ike the summer rain. How the heart of the wanderer and pilgrim, after long years of absence, beats, and his eyes fill, as he catches a glance at the hills of his nativity, and reflects upon the time when he pressed the lips of a mother, or sister, now cold in death. Should I live, this painful pleasure will yet be mine. " Blessed be the Lord, who hath helped me hitherto.''''

ALIAS

GEORGE COPWAY.

July 1847.

THE LIFE OF KAH-GE-GA-GAH-BOWH,

Chapter I

The Christian will no doubt feel for my poor people, when he hears the story of one brought from that unfortunate race called the Indians. The lover of humanity will be glad to see that that once powerful race can be made to enjoy the blessings of life.

What was once impossible — or rather thought to be — is made possible through my experience. I have made many close observations of men, and things around me ; but, I regret to say, that I do not think I have made as good use of my opportunities as I might have done. It will be seen that I know but little — yet how precious that little ! — I would rather lose my right hand than be deprived of it.

I loved the woods, and the chase. I had the nature for it, and gloried in nothing else. The mind for letters was in me, hut was asleep^ till the dawn of Christianity arose, and awoke the slumbers of the soul into energy and action.

You will see that I served the imaginary gods of my poor blind father. I was out early and late in quest of the favors of the Mon-e-doos (spirits,) who, it w^as said, were numerous — who filled the air ! At early dawn I watched the rising of the palace of the Great Spirit — the sun — who, it w^as said, made the world !

Early as I can recollect, I was taught that it was the gift of the many spirits to be a good hunter and warrior ; and much of my time I devoted in search of their favors. On the mountain top, or along the valley, or the water brook, I searched for some kind intimation from the spirits who made their residence in the noise of the waterfalls.

I dreaded to hear the voice of the angry spirit in the gathering clouds. I looked with anxiety to catch a glimpse of the wings of the Great Spirit, who shrouded himself in roUing white and dark clouds — who, with his wings, fanned the earth, and laid low the tall pines and hemlock in his course — who rode in whirlwinds and tornadoes, and plucked the trees from their woven roots — who chased other gods from his course — who drove the Bad Spirit from the surface of the earth, down to the dark caverns of the deep. Yet he was a kind spirit. My father taught me to call that spirit Ke-shamon-e-doo — Benevolent spirit — for his ancestors taught him no other name to give to that spirit who made the earth, with all its variety and smiling beauty. His benevolence I saw in the running of the streams, for the animals to quench their thirst and the fishes to Uve ; the fruit of the earth teemed wherever I looked. Every thing I saw smilingly said Ke-sha-mon-e-doo nin-ge-ooshe-ig — the Berievolent spirit made me.

Where is he ? My father pointed to the sun. What is his will concerning me, and the rest of the Indian race ? This was a question that I found no one could answer, until a beam from heaven shone on my pathway, which was very dark, when first I saw that there was a true heaven — not in the far-setting sun, where the Indian anticipated a rest, a home for his spirit — but in the bosom of the Highest.

I view my Hfe like the mariner on the wide ocean, without a compass, in the dark night, as he watches the heavens for the north star, which his eye having discovered, he makes his way amidst surging seas, and tossed by angry billows into the very jaws of death, till he arrives safely anchored at port. I have been tossed with hope and fear in this life ; no star-light shone on my way, until the men of God pointed me to a Star in the East, as it rose with all its splendor and glory. P was the Star of Bethlehem. I could now say in the language of the poet —

" Once on the raging seas I rode,

The storm was loud, the night was dark;

The ocean yawned, and rudely blowed

The wind that tossed nny foundering bark."

Yes, I hope to sing some day in the realms of bliss —

*' It was my guide, my light, my all !

It bade my dark foreboding cease; And through the storm and danger's thrall,

It led me to the port of peace."

I have not the happiness of being able to refer to written records in narrating the history of my forefathers; but I can reveal to the world what has long been laid up in my memory ; so that when "I go the way of all the earth," the crooked and singular paths which I have made in the world, may not only be a warning to others, but may inspire them with a trust in God. And not only a warning and a trust, but also that the world may learn that there once lived such a man as Kah-ge-ga-gah-bowh, when they read his griefs and his joys.

My parents were of the Ojebwa nation, who lived on the lake back of Cobourg, on the shores of Lake Ontario, Canada West. The lake was called Rice Lake, where there was a quantity of wild rice, and much game of different kinds, before the whites cleared away the woods, where the deer and the bear then resorted.

My father and mother were taught the religion of their nation. My father became a medicine man in the early part of his life, and always had by him the implements or war, which generally distinguish our head men. He was a good hunter as any in the tribe. Very few brought more furs than he did in the spring. Every spring they returned from their hunting grounds. The Ojebwas each claimed, and claim to this day, hunting grounds, rivers, lakes, and whole districts of country. No one hunted on each other's ground. My father had the northern fork of the river Trent, above Bellmont lake.

My great-grandfather was the first who ventured to settle at Rice Lake, after the Ojebwa nation defeated the Hurons, who once inhabited all the lakes in Western Canada, and who had a large village just on the top of the hill of the Anderson farm, (which was afterwards occupied by the Ojebwas,) and which furnished a magnificent view of the lakes and surrounding country. He was of the Crane tribe, i. e. had a crane for tetein — coat of arms — which now forms the totem of the villagers, excepting those who have since come amongst us from other villages by intermarriage, for there was a law that no one was to marry one of the same totem, for all considered each other as being related. He must have been a daring adventurer — a warrior — for no one would have ventured to go and settle down on the land from which they had just driven the Hurons, whom the Ojebwas conquered and reduced, unless he was a great hero. It is said that he lived about the islands of Rice Lake, secreting himself from the enemy for several years, until some others came and joined him, when they formed a settlement on one of the islands. He must have been a great hunter, for this was one of the principal inducements that made him venture there, for there must have been abundance of game of every kind The Ojebwas are called, here and all around, Massissuagays, because they came from Me-sey Sah-gieng, at the head of Lake Huron, as you go up to Sault St. Marie falls.

Here he lived in jeopardy — with his life in his hand — enduring the unpleasant idea that he lived in the land of bones — amidst the gloom, which shrouded the once happy and populous village of the Hurons ; here their bones lay broad-cast around his wigwam ; where, among these woods once rang the w^ar cry of the Hurons, echoing along the valley of the river Trent, but whose sinewed arms now laid low, with their badges and arms of war, in one common grave, near the residence of Peter Anderson, Esq. Their graves, forming a hillock, are now all that remain of this once powerful nation. Their bones, gun barrels, tomahawks, war spears, large scalping knives, are yet to be found there. This must have taken place soon after the formation of the settlement in Quebec. •

The Crane tribe became the sole proprietors of this part of the Ojebwa land ; the descendants of this tribe will continue to wear the distinguishing sign ; except in a few instances, the chiefs are of this tribe.

My grandfather lived here about this time, and held some friendly intercourse with the whites. My father here learned the manners, customs, and worship of the nation. He, and others, became acquainted with the early settlers, and have ever been friendly with the whites. And I know the day when he used to shake 'he hand of the white man, and, very friendly^ the white man would say, " take some whiskey. "^^ When he saw any hungering for venison, he gave them to eat ; and some, in return for his kindness, have repaid him after they became good and great farmers.

My mother was of the Eagle tribe ; she was a sensible woman ; she was as good a hunter as any of the Indians ; she could shoot the deer, and the ducks flying, as well as they. Nature had done a great deal for her, for she was active ; and she was much more cleanly than the majority of our w^omen in those days. She lived to see the day when most of her children w^ere given up to the Lord in Christian baptism ; while she experienced a change of heart, and the fulness of God in man, for she lived daily in the enjoyment of God's favors. I will speak more of her at a proper time, respecting her life and happy death.

My father still lives ; he is from sixty-five to seventy years old, and is one of the chiefs of Rice Lake Indian Village. He used to love fire-water before he was converted to God, but now lives in the enjoyment of religion, and he is happy without the devil's spittal — whis- Izey. If Christianity had not come, and the grace of God had not taken possession of his heart, his head would soon have been laid low beneath the fallen leaves of the forest, and I, left, in my youthful days, an orphan. But to God be all the praise for his timely deUverance.

The reader will see that I cannot boast of an exalted parentage, nor trace the past history to some renowned warrior in days of yore ; but let the above suffice. My fathers were those who endured much ; who first took possession of the conquered lands of the Hurons.

I was born mnature^s wide domain ! The trees were all that sheltered my infant limbs — the blue heavens all that covered me. I am one of Nature's children ; 1 have always admired her ; she shall be my glory ; her features — her robes, and the wreath about her brow — the seasons — her stately oaks, and the evergreen — her hair — ringlets over the earth, all contribute to my enduring love of her ; and wherever I see her, emotions of pleasure roll in my breast, and swell and burst like waves on the shores of the ocean, in prayer and praise to Him who has placed me in her hand. It is thought great to be born in palaces, surrounded with wealth — but to be born in nature's wide domain is greater still!

I was born sometime in the fall of 1818, near the mouth of the riverTrent, called in our language, Sah-ge-dah-we-

2* ge-wah-noong, while my father and mother were attending the annual distribution of the presents from the government to the Indians. I was the third of our family ; a brother and sister being older, both of whom died. My brother died without the knowledge of the Saviour, but my sister experienced the power of the loving grace of God. One brother, and two step-brothers, are still alive.

I remember the tall trees, and the dark w^oods — the sw^amp just by, where the little wTen sang so melodiously after the going down of the sun in the west — the current of the broad river Trent — the skipping of the fish, and the noise of the rapids a little above. It was here I first saW' the light ; a little fallen down shelter, made of evergreens, and a few dead embers, the remains of the last fire that shed its genial warmth around, were all that marked the spot. When I last visited it, nothing but fur poles stuck in the ground, and they w^ere leaning on account of decay. Is this dear spot, made green by the tears of memory, any less enticing and hallowed than the palaces where princes are born ? I would much more glory in this birth-place, with the broad canopy of heaven above me, and the giant arms of the forest trees for my shelter, than to be born in palaces of marble, stud ed with pillars of gold! Nature will be nature stir w^hile palaces shall decay and fall in ruins. Yes, Niagara will be Niagara a thousand years hence! the rainbow, a wreath over her brow, shall continue as long as the sun, and the flowing of the river! While the work of art, however impregnable, shall in atoms fall.

Our wigwam we always carried with us wherever we went. It was made in the following manner : Poles were cut about fifteen feet long ; three with crotches at the end, which were stuck in the ground some distance apart, the upper ends meeting, and fastened with bark ; and then other poles were cut in circular form and bound round the first, and then covered with plaited reeds, or sewed birch bark, leaving an opening on top for the smoke to escape. The skins of animals formed a covering for a gap, which answered for a door. The family all seated tailor- fashion on mats. In the fall and winter they were generally made more secure, for the purpose of keeping out the rain and cold. The covering of our wigwam was always carried by my mother, whenever we went through the woods. In the summer it was easier and pleasanter to move about from place to place, than in the winter. In the summer we had birch bark canoes, and with these we travelled very rapidly and easily. In the winter every thing was carried upon the back. I have known some Indians to carry a whole deer — not a small one, but a buck. If an Indian could lift up his pack off the ground by means of his arms, it was a good load, not too light nor too heavy. I once carried one hundred and ninety-six weight of flour, tw^elve pounds of shot, five pounds of coffee, and some sugar, about a quarter of a mile, without resting — the flour was in two bags. It felt very heavy. This was since I travelled with the missionaries, in going over one of the portages in the west.

Our summer houses were made like those in gardens among the whites, except that the skeleton is covered with bark.

The hunting grounds of the Indians were secured by right, a law and custom among themselves. No one was allowed to hunt on another^s land, without invitation or permission. If any person was found trespassing on the ground of another, all his things were taken from him, except a handful of shot, pow'der sufficient to serve him in going straight home, a gun, a tomahawk, and a knife ; all the fur, and other things, were taken from him. If he were found a second time trespassing, all his things were taken away from him, except food sufficient to subsist on while going home. And should he still come a third time to trespass on the same, or another man's hunting grounds, his nation, or tribe, are then informed of it, who take up his case. If still he disobey, he is banished from his tribe.

My father's hunting ground was at the head of Crow River, a branch of the River Trent, north of the Prince Edward District, Canada West. There are two branches to this river — one belongs to George Poudash, one of the principal chiefs of our nation ; the other to my father; and the Crow River belongs to another chief by the name of John Crow. During the last war the Indians did not hunt or fish much for nearly six years, and at the end of that time there were large quantities of beaver, otter, minks, lynx, fishes, &c.

These hunting grounds abound with rivers and lakes ; the face of the country is swampy and rocky ; the deer and the bear abound in these woods ; part of the surrendered territory is included in it. In the year 1818, 1,800,000 acres of it were surrendered to the British government. For how much, do you ask ? For

1^2,960 per annum! What a great sum for British generosity !

Much of the back country still remains unsold, and I hope the scales will be removed from the eyes of my poor countrymen, that they may see the robberies perpetrated upon them; before they surrender another foot of territory.

From these lakes and rivers come the best furs that are caught in Western Canada. Buyers of fur get large quantities from here. They are then shipped to New York city, or to England. Whenever fruit is plenty, bears are also plenty, and there is much bear hunting. Before the whites came amongst us, the skins of these animals served for clothing ; they are now sold from three to eight dollars apiece.

My father generally took one or two families with him when he went to hunt ; all were to hunt, and place their gains into one common stock till spring, (for they were often out all winter,) when a division took place.

Chapter II

In the fall we gathered the wild rice, and in the winter w^e were in the interior. Some winters we suffered most severely, on account of the depth of snow, and the cold ; our wigwams were often buried in snow. We not only suffered from the snow and the cold, but from hunger. Our party would be unable to hunt, and being far from the white settlements, we were often in want of food. I will narrate a circumstance of our sufferings, when I come to speak of the actual condition of our people, before Christianity was introduced among us, which, when I think of it, I cannot but bless God for his preserving kindness to us, in sparing us to hear his blessed word.

vSoon after being Christianized, my father and another Indian, by the name of Big John, and myself, went out hunting , my father left his family near the mission station, living in the wigwam. While we were out on the hunting grounds, we found out that some Indians had gone before us on the route up the river, and every day we gained upon them : their tracks were fresh. The river and the lakes were frozen, and we had to walk on the ice. For some days together we did not fire a gun, for fear they would hear it and go from us, where we could not find them. At length we found them by the banks of the river, they were Nah-dooways or Mohawks, from Bay Quinty; they were seven of them, tail fellows. We shook hands with them : they received us kindly. My father had determined to take all they had, if we should overtake them. After they gave us a good dinner of boiled beaver, my father stepped across the fire and ripped open two packs of beaver furs, that were just by him. He said to them " We have only one custom among us, and that is well known to all ; this river, and all that is in it are mine : I have come up the river behind you, and you appear to have killed all before you. This is mine, and this is mine," he said, as he touched with the handle of his tomahawk each of the packs of beaver, otter, and muskrat skins. I expected every moment to see my father knocked down with a tomahawk, but none dared touch him ; he counted the skins and then threw them across the fire-place to us. After this was done, the same thing took place with the guns ; only one w^as left them to use on their way home. He talked to them by signs, and bade them, as the sailors say, " weigh anchor and soon be under way ;" they left, and we took possession of the temporary wigwam they had built. We never saw them afterwards on our hunting grounds, though some of them have been there since.

My father was ever kind and affectionate to me, particularly after the death of my brother, which was occasioned by the going off of a gun, the load passing through the arm, and so fractured it that it soon mortified and caused his death. He believed in persuasion ; I know not that he ever used harsh means, but would talk to me for hours together. As soon as it was dark he would call me to his side and begin to talk, and tell me that the Great Spirit would bless me with a long life if I should love my friends, and particularly the aged He would always take me with him when going any where near, and I learned his movements, for I watched him going through the woods. Often would he tell me that when I should be a man that I must do so, and so, and do as he did, while fording the rivers, shooting the deer, trapping the beaver, etc., etc. I ahvays imitated him while I was a hunter.

My mother was also kind and affectionate ; she seemed to be happy when she saw us enjoying ourselves by her; often she would not eat much for clays together ^ she would leave all for us! She was an industrious woman ; in the spring she made more sugar than any one else ; she was never idle while the season for gathering wild rice lasted.

I was taught early to hunt the deer. It was a part of our father's duty to teach us how to handle the gun as well as the bow and arrow. I was early reminded to hunt for myself; a thirst to excel in hunting began to increase ; no pains were spared, no fatigue was too great, and at all seasons I found something to stimulate me to exertion, that I might become a good hunter. For years I followed my father, observed how he approached the deer, the manner of getting it upon his shoulders to carry it home. The appearance of the sky, the sound of the distant water-falls in the morning, the appearance of the clouds and the winds, were to be noticed. The step, and the gesture, in travelling in search of the deer, were to be observed.

Many a lecture I received when the deer lay bleeding at the feet of my father ; he would give me an account of the nobleness of the hunter's deeds, and said that I should never be in want whenever there was any game, and that many a poor aged man could be assisted by me. *' If you reverence the aged, many will be glad to hear of your Jiame,^^ were the words of my father. " The poor man will say to his children, ' my children, let us go to him, for he is a great hunter, and is kind to the poor, he will not turn us away empty.' The Great Spirit, who has given the aged a long life, will bless you. You must never laugh at any suffering object, for you know not how soon you may be in the same conaition : never kill any game needlessly." Such was his language when we were alone in the woods. Ah! the3 were lessons directed from heaven.

In the spring but few deer were killed, because the) were not in good order, the venison being poor, and the skin so thin, that it was no object to kill them. To hunt deer in the summer was my great delight, which 1 did in the following manner : — During the day I looked for their tracks, as they came on the shore of the lake or river during the night ; they came there to feed. If they came on the bank of the river, I lighted pitch pine, and the current of the river took the canoe along the shore. My lantern was so constructed that the light could not fall on one spot, but sweep along the shore. The deer could see the light, but were not alarmed by it, and continued feeding on the weeds. In this way, I have approached so close that I could have reached them with my paddle. In this manner our forefathers shot them, not w^ith a gun, as I did, but with the bow and arrow. Bows were made strong enough, so that the arrows might pierce through them.