History of the Ojibways - Chapter 4a

A large body of this Northern division residing immediately on the north shores of the Great Lake, at Grand Portage and Thunder Bay, and claiming the Totem of the Ke-nouzhay or Pike, were formerly denominated O-mush-kas-ug. Tradition says that at one time their fellow-Ojibways made war on them. This war was brought about by persons belonging to the Pike family murdering some members of the Marten Totem family. It was but the carrying out of their custom of "blood for blood." It was neither very deadly nor of long duration, and to illustrate its character more fully, I will introduce the following traditional anecdote:--
A party consisting of warriors belonging to the Martin family was at one time collected at Fond du Lac. They proceeded on the war-path against the family of the Omush-kas, living on the north shore of the Great Lake, for this family had lately spilled their blood. They discovered a single wigwam standing on the sandy shores of the lake, and the Martens, having stealthily approached, raised the war-whoop, and as was the custom in battle (to show their greater manhood), they threw off every article of clothing, and thus, perfectly naked, rushed furiously to the attack. The Omush-kas, head of the family occupying the threatened lodge, was busy arranging his fishnet and not aware that war had been declared, he paid no attention to his yelling visitors, but calmlycontinued his peaceful occupation.

One of the Martens, rushing into the lodge, and, throwing his arms about him, exclaimed, "Ene-ne-nin-duk-o-nah" (a man I hold), meaning that he took him captive.

The simple Omushkas, looking up, merely remarked, "Let me go; you are tangling my net." Still the Marten, keeping his hold, more loudly exclaimed, "Ene-ne-nin-rink-o-nab." The Omushkas, now perceiving his nakedness, grasped a sensitive part of his person, in turn jokingly exclaimed, "Nin-sah-eta-in-ne-ne-nin-duk-o-nah" ("'tis only I who truly hold a man"), and the simple man continued to consider the attack as a mere farce. The war-club, however, of the enraged Marten now descended with fearful force on his head, and he died exclaiming, "Verily they are killing me."

A considerable body of the Northern Ojibways is denominated by their fellow-tribesmen Sug-wau-dug-ah-win-in-e-wug (men of the thick firewood), derived from the interminable forests of balsam, spruce, pine, and tamarac trees which cover their hunting-grounds. Their early French discoverers named them "Bois Forts," or Hardwoods.

Another section forming the most northern branch of this tribe is denominated Omushke-goes (Swamp-people), derived also from the nature of the country they occupy.

The Northern division, which comprises these different sections, having been separated from the main body of the tribe forming the Southern division, now upwards of eight generations, a difference (though not a radical one), has become perceptible in their common language. This consists mostly in the pronunciation, and so slight is the difference in idiom that one good interpreter, speaking the language of each division, may suffice for both.

The characteristics, also of the northern section of the tribe, differ materially in some important respects from those of their southern and western brethren. Not having been opposed by enemies in the course of their northern emigration, they are consequently not warlike, and the name of Waub-ose (Rabbit), is often applied to them by their more warlike fellows, on account of their mild and harmless disposition.

At the partition of the Ojibway tribe into two divisions, at Sault Ste. Marie, the main body pressed their way gradually up along the southern shores of Lake Superior. They made a temporary stand at Grand Island, near the Pictured Rocks, again at L'Anse Bay, or as they more euphoniously name it, We-qua-dong. This grand division consisted principally of the Crane Totem family, the Bear, the Catfish, the Loon, and the allied Marten and Moose clans. These great families with their several branches form at least eight-tenths of the whole Ojibway tribe.

The Cranes claim the honor of first having pitched their wigwams, and lighted the fire of the Ojibways, at Shaug-ah-waum-ik-ong, a sand point or peninsula lying two miles immediately opposite the Island of La Pointe. This fact is illustrated by the following highly allegorical and characteristic tradition:--
As a preliminary remark, it is necessary to state that there exists quite a variance between three or four of the principal Totems, as to which is hereditarily entitled to the chief place in the tribe.

At a council (in which the writer acted as interpreter), held some years ago at La Pointe, between the principal chiefs of the Ojibways and the United States Government Agent, the following allegory was delivered by an old chief named Tug-waug-aun-ay, in answer to the mooted question of "who was the hereditary chief of La Pointe?"

Ke-che-wash-keenh (Great Buffalo), the grandson of the celebrated chief Au-daig-we-os (mentioned in Schoolcraft's works), head of the Loon Totem clan, was at this time, though stricken with years, still in the prime of his great oratorical powers.

On this occasion he opened the council by delivering a most eloquent harangue in praise of his own immediate ancestors, and claiming for the Loon family the first place and chieftainship among the Ojibways. After he had finished and again resumed his seat, Tug-waug-aun-ay, the head chief of the Crane family, a very modest and retiring man, seldom induced to speak in council, calmly arose, and gracefully wrapping his blanket about his body, leaving but the right arm free, he pointed toward the eastern skies, and exclaimed: "The Great Spirit once made a bird, and he sent it from the skies to make its abode on earth. The bird came, and when it reached half way down, among the clouds, it sent forth a loud and far sounding cry, which was heard by all who resided on the earth, and even by the spirits who make their abode within its bosom. When the bird reached within sight of the earth, it circled slowly above the Great Fresh Water Lakes, and again it uttered its echoing cry. Nearer and nearer it circled, looking for a resting place, till it lit on a hill overlooking Boweting (Sault Ste. Marie); here it chose its first resting place, pleased with the numerous white fish that glanced and swam in the clear waters and sparkling foam of the rapids. Satisfied with its chosen seat, again the bird sent forth its loud but solitary cry; and the No-kaig (Bear clan), A-waus-e-wug (Catfish), Ah-auh-wauh-ug (Loon), and Mous-o-neeg (Moose and Marten clan), gathered at his call. A large town was soon congregated, and the bird whom the Great Spirit sent presided over all.

"Once again it took its flight, and the bird flew slowly over the waters of Lake Superior. Pleased with the sand point of Shaug-ah-waum-ik-ong, it circled over it, and viewed the numerous fish as they swam about in the clear depths of the Great Lake. It lit on Shaug-ah-waum-ik-ong, and from thence again it uttered its solitary cry. A voice came from the calm bosom of the lake, in answer; the bird pleased with the musical sound of the voice, again sent forth its cry, and the answering bird made its appearance in the wampum-breasted Ah-auh-wauh (Loon). The bird spoke to it in a gentle tone, 'Is it thou that gives answer to my cry?' The Loon answered, 'It is I.' The bird then said to him, 'Thy voice is music--it is melody--it sounds sweet in my ear, from henceforth I appoint thee to answer my voice in Council.'

"Thus," continued the chief, "the Loon became the first in council, but he who made him chief was the Bus-in-aus-e (Echo Maker), or Crane. These are the words of my ancestors, who, from generation to generation, have repeated them into the ears of their children. I have done."

The old man took his seat ill silence, and not a chief in that stricken and listening crowd arose to gainsay his words. All understood the allegory perfectly well, and as the curling smoke of their pipes arose from the lips and nostrils of the quiet listeners, there ascended with it the universal whisper, "It is true; it is true."

As an explanation of the figures used in the above traditional allegory, we will add, that the crane, commonly named in the Ojibway language Uj-e-jauk, is the symbol or totem of a large section of the tribe. This bird loves to soar among the clouds. and its cry can be heard when flying above, beyond the orbit of human vision. From this "far sounding cry" the family who claim it as their totem derive their generic name of Bus-in-aus-e-wug (Echo Makers). This family claim, by this allegory, to have been the first discoverers and pioneer settlers at Sault Ste. Marie, and again at Pt. Shaug-ah-waum-ik-ong.

The Loon is the Totem also of a large clan. This bird is denominated by the Ojibways, Mong, but the family who claim it as their badge, are known by the generic name of Ah-auh-wauh, which is derived by imitating its peculiar cry. This family claim the hereditary first chieftainship in the tribe, but they cannot substantiate their pretensions further back than their first intercourse with the old French discoverers and traders, who, on a certain occasion, appointed some of their principal men as chiefs, and endowed them with flags and medals. Strictly confined to their own primitive tribal polity, the allegory of the Cranes cannot be controverted, nor has it ever been gainsaid.

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