{"1": {"fulltext": "", "height": "1533", "width": "2122", "jp2-path": "ottawanshorthist01wrig_0001.jp2"}, "2": {"fulltext": "Glass\\nBook.\\nCOPYRIGHT DEPOSIT", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0002.jp2"}, "3": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0003.jp2"}, "4": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0004.jp2"}, "5": {"fulltext": "J\\nXittle traverse Ba\\\\ Souvenir\\ntCbe \u00c2\u00a9ttawan\\nprice 50 Cente ^J. C Wttobt", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0005.jp2"}, "6": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0006.jp2"}, "7": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0007.jp2"}, "8": {"fulltext": "AN OLD OTTAWA SQUAW AND WIGWAM", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0008.jp2"}, "9": {"fulltext": "Z2LOTTAWAN\\nA SHORT HISTORY OF THE VILLAGES AND RESORTS SURROUNDING LITTLE\\nTRAVERSE BAY, AND THE INDIAN LEGENDS\\nCONNECTED THEREWITH\\nALSO AN ACCOUNT OF THE NOTED MORMON KINGDOM ON BEAVER ISLAND DURING THE\\nFIFTIES, BY ONE OF KING STRANG S SONS, AND A WRITE-UP OF ANTI-\\nQUATED CROSS VILLAGE AND ITS FAMOUS CONVENT,\\nNOW A THING OF THE PAST\\nILLUSTRATED\\nJ. C. WRIGHT\\nt\\n895 ,j _ (\\\\/X/\\nROBERT SMITH CO., PUBLISHERS AND PRINTERS\\nLANSING, MICHIGAN\\niVtl^", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0009.jp2"}, "10": {"fulltext": "Entered according- to act of Congress, in the ye,\\n189S, by J. C. Wright, in the office of the\\nLibrarian of Congress at Washington.\\nALL RIGHTS RESERVED.\\nf A", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0010.jp2"}, "11": {"fulltext": "GREETING\\nHUNDREDS of the tourists who annually visit the Little Traverse region\\nknow that it is full of historical and legendary interest, but from the\\ndifficulty of obtaining the legends and information regarding its history\\nmany of them return to their homes without being able to appreciate the real\\ncharms of the region they have visited. For this reason especially have I written\\nThe Ottawan, hoping that it may prove a worthy memento of one of the oldest\\nmissionary fields in the northwest and one of the fairest spots on the entire\\nglobe.\\nFor my historical information I am greatly indebted to Dr. M. L. Leach s\\nHistory of the Grand Traverse Region.\\nI take pleasure in calling the attention of my readers to that portion of the", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0011.jp2"}, "12": {"fulltext": "work devoted to the Mormon kingdom on Beaver Island, for which I am indebted\\nto Mr. Chas. J. Strang-, of Lansing, Mich., one of King- Strang- s sons. I believe\\nit to be correct in every particular.\\nI am also under obligations to Mr. Thos. T. Bates, editor of the Grand\\nTraverse Herald, Traverse City, Mich., and Mr. Andrew J. Blackbird, and Rev.\\nFather Zephryn, Harbor Springs, Mich.\\nJ. C. WRIGHT.\\nHarbor Springs, June, iSq^.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0012.jp2"}, "13": {"fulltext": "[_ ITTLE TRAVERSE BAY\\nIITTLE TRAVERSE BAY is an indentation of the eastern shore of northern\\nLake Michigan. It is nine miles long and with a width of six miles at its\\nmouth, its shores gradually approach each other until only two miles\\napart, forming the Head of the Bay into a semicircle.\\nThe name Little Traverse originated with the early French z oyag-eurs\\nwho discovered and named two indentations of the coast line, La Petit Travers\\nand La Grande Travers, now known as Little Traverse and Grand Traverse Bays.\\nBy the Indians, Little Traverse Bay was called We-kwa-don-sing, which\\nmeans the little bay. By degrees that name was restricted to the harbor on\\nthe north side of the bay, and finally it was appropriated by an adjacent resort\\nand changed y English pronunciation to We-que-ton-sing.\\nThe bay is one of the most beautiful sheets of water to be found on the\\nwestern continent. Poets and artists alike have tried in vain to paint its", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0013.jp2"}, "14": {"fulltext": "THE OTTAWAN\\ncharms. To be appreciated it must be seen and then the human tongue utterly\\nfails in language with which to describe the beauties of the scene. One writer\\nin trying to describe his experience, says: We took a little walk upon the\\nbluffs this morning and looked out upon the panorama which nature, the great\\nartist, spread before us. How can we describe, or how can the genius of man\\neven attempt to portray the majesty of the Creator here made manifest? Could\\nwe but paint the beauty of the landscape spread out before us, the silver expanse\\nof the bay, gemmed in her emerald setting, not of one green tint, but a thousand\\nshades of variegated loveliness, from which the sun s soft rays come stealing in\\nthankful benediction to soothe the weary brain and give the tired mortal heavenly\\nrest, dotted here and there with steaming palaces and white sails, and just\\nbeyond, the wave crowned waters of old Michigan! Here indeed is nature in all\\nher glorious reality, and we need ask no prophetic visions of the misty past nor\\nrevelations of the uncertain future to teach us of the tender loving care of our\\ngreat father, God.\\nVolumes could be printed of such tributes made to the bay by enraptured\\nvisitors, but aside from its natural beauties, the Little Traverse region has a", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0014.jp2"}, "15": {"fulltext": "LITTLE TRAVERSE BAY\\nX\\ncharm for all true lovers of American history, since it has been a field of almost\\ncontinual missionary operations since the time of the illustrious Pere Marquette.\\nScenes similar to those connected with early missionary work in all parts of the\\nnew world have been enacted at Little Traverse Bay. Here Indian massacres\\nand wars have occurred; early explorers and others have met their deaths at the\\nstake within the sound of its breakers; numerous tribes have held great counsels\\non its shores, and hundreds of natives have been converted to the Christian faith\\nand baptized in its blue waters.\\nEARLY MOVEMENTS OF THE INDIANS.\\nAccording- to the Ottawa traditions, the first people to have inhabited the\\nshores of Little Traverse Bay was a small tribe of Indians of western origin,\\nknown as the Mush-quah-tas, who resided between the present village of Harbor\\nSprings and Seven Mile Point. They were afterwards conquered and driven\\nsouthward by the Ottawas under the leadership of their famous chief, Sagama.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0015.jp2"}, "16": {"fulltext": "THE OTTAWAN\\nThe origin of the Ottawas, as a tribe, as Dr. Leach tells us, is veiled in\\nthe obscurity of the past.\\nThey were a branch of the Algonquin family and formerly came from the\\neast. The migration is supposed to have been caused by their powerful and\\nwarlike neighbors, the Iroquois. They came by the way of Canada, navigating\\nthe river which bears their name, and for a long time making their home on the\\nGreat Manitoulin Island in Lake Huron. At the Sault Ste. Marie they met the\\nChippewas, who then inhabited portions of the upper peninsula of Michigan, and\\nas they resembled each other very much in language and customs, they formed\\na warm friendship which has never yet been broken. Together the two tribes\\njourneyed toward the south and pitched their tents in the Grand and Little\\nTraverse regions. At first they did not molest the peaceful Mush-quah-tas, but\\nwith other tribes they were continually at war. This sort of warlike life was\\ndisdainful to the Mush-quah-tas, however, and one day as the Ottawas were\\nreturning from a long expedition against the Sacs in Wisconsin, lamenting the\\nloss of many braves, the Mush-quah-tas foolishly made fun of them and pelted\\nthem with chips and balls of ashes. From this insult the proud Ottawas could", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0016.jp2"}, "17": {"fulltext": "LITTLE TRAVERSE BAY\\nnot recover, and when night drew on they mustered their warriors and attacked\\nthe Mush-quah-tas village.\\nThe following graphic account of this battle is taken from Dr. Leach s His-\\ntory of the Grand Traverse Region, published in the Grand Traverse Herald\\nin 1883:\\nIt may have been that a calm summer s night had nearly passed away.\\nThe first faint glimmering of light in the east heralds the approach of morn.\\nThe village of the Mush-quah-tas is still wrapt in slumber. The sleeping mother\\ngently clasps her baby to her breast, unconscious of approaching danger. The\\nmaiden dreams of her lover; the young man of glorious feats of the chase or of\\nwar. The old brave lives over again the experiences of his youth or dreams of\\nthe happy hunting ground to which he is hastening. Dark forms, crouching in\\nthe shadows, are stealthily approaching. On this side a long line of Ottawa\\nbraves, on that their friends and allies, the Chippewas. The lines close round\\nthe doomed village. Some of the crouching figures are already at the very doors.\\nSo noiseless and stealthily has been the approach that not even the watchful dogs\\nhave been alarmed. Suddenly there bursts upon the night air a sound to make", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0017.jp2"}, "18": {"fulltext": "10 THE OTTAWAN\\nthe blood curdle a deafening- chorus of demoniac yells, as if uttered in concert\\nby a legion of frantic furies. Full well the startled Mush-quah-tas know the fear-\\nful import of that sound, the war-whoop of their enemies. Full well they know\\nthere is no avoiding the death struggle. The old brave reaches for his war club\\nand the young man strings his bow, but their assailants are quick and powerful,\\nand the stone hatchets are wielded with terrible effect. Crushed and mangled,\\nthey go down, slain, but not conquered. The maiden covers her face with her\\ngarment, and quietly bows her head to the fatal blow. The mother loosens her\\nclasp of her frightened infant, seizes the nearest weapon, and with the fierceness\\nof a tigress at bay, springs upon her foes. Her blows tell, but fierceness can\\nnot long avail against strength and numbers. She falls mortally wounded. Her\\ndying eyes are turned lovingly upon her child. A brawny warrior seizes it by\\nthe feet, whirls it high in air, dashes it with crushing force upon the earth, and\\nflings its bleeding and lifeless body upon its mother s bosom. The surprised\\nMush-quah-tas, taken at a disadvantage, make a brave fight, but victory does\\nnot long waver in the balance. As the sun rises upon the scene, all the inmates\\nsave one of that doomed village lie stark and bleeding on the ground, or are", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0018.jp2"}, "19": {"fulltext": "LITTLE TRAVERSE BAY 11\\nconsuming in the rapidly burning wigwams. The revenge of the insulted\\nOttawas is complete.\\nAccording to the Ottawa tradition this was the most terrible battle ever\\nfought in this region. Only one man escaped who carried the news of the dis-\\naster to an old man and his family who had suspected danger and fled down the\\ncoast, taking up their temporary abode near the present site of the village of\\nHarbor Springs. These, together with the remnants of the tribe from a few\\nsmall outlying villages, journeyed southward and established themselves near the\\nSt. Joseph River. Later they suffered a second crushing defeat from the Ottawas\\nfrom the effects of which they never recovered. The Mush-quah-tas had incurred\\nthe enmity of a powerful tribe and they paid the penalty with their lives.\\nThe descendants of the conquering Ottawas and Chippewas have resided on\\nand about the shores of Little Traverse Bay ever since. They are not all pure\\nOttawas, as is often thought, but a mixture of the Ottawas and Chippewas,\\nthough they talk the Ottawa language.\\nSome time after Father Marquette s Huron settlement at Point St. Ignace left\\nfor Detroit in 1702, the numbers of the Ottawas in the Little Traverse region", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0019.jp2"}, "20": {"fulltext": "12 THE OTTAWAN\\nwere greatly augmented by the arrival of the Ottawa village from West Moran\\nBay.\\nSome idea of the habits and customs of these Indians, when they were first\\nvisited by the whites, can be obtained from an article written by Father Menard,\\none of the early missionaries who labored so zealously and who endured so many\\nhardships to spread the gospel among the Indians of this region. He says:\\nThere is here a false and abominable religion similar in many things to that\\nof some ancient pagans. The Indians here do not acknowledge any sovereign\\nMaker of Heaven and earth. They believe that there are many manitous, some\\nof whom are beneficent, as the sun, the moon, the lake, the river and woods;\\nothers malevolent, as for instance, snakes, dragons, cold, storms; and, in general,\\nall that appears to them useful or injurious, they call a manitou, and they render\\nto such objects the worship and veneration which we give to the true God alone.\\nThej invoke them when they go to hunt, to fish, to war or on a voyage.\\nI have seen an idol set up in the middle of a village, to which, among other\\npresents, they offered ten dogs in sacrifice that this false god might vouchsafe to\\nbanish elsewhere a malady which was depopulating the village. Dur-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0020.jp2"}, "21": {"fulltext": "LITTLE TRAVERSE BAY 13\\ning storms and tempests they sacrifice a dog- to the lake, which they throw into\\nthe water saying Here is something to pacify thee; be still! For\\nthe rest, as these people are dull, they do not acknowledge any deity purely\\nspiritual. They believe that the sun is a man, and the moon is his wife; that\\nsnow and ice are also human beings, who go away in spring and come back\\nagain in winter; that the devil dwells in snakes, dragons and other monsters;\\nthat crows, hawks and some other birds are manitous, and talk as well as we do,\\npretending there are some Indians who understand their language, just as some\\nof them understand a little French. Moreover, they believe that the souls of\\nthe departed govern the fishes of the lake, and hence, at all times, they have\\nbelieved in the immortality of the soul, even holding the doctrine of metempsy-\\nchosis\u00e2\u0080\u0094that is the transmigration of the souls of deceased fishes, for they believe\\nthat they again pass into the bodies of other fishes. For this reason they never\\nthrow the remains of fish they have eaten into the fire for fear of displeasing\\nthe shades of those fishes, so that they might not come into their nets any more.\\nNothing further of importance is known in regard to the early history of\\nthe Ottawas, living strictly in the Little Traverse region. During their uncivil-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0021.jp2"}, "22": {"fulltext": "14 THE OTTAWAN\\nized state they were always engaged in battle with other tribes of Indians and\\nthey frequently carried their warfare far into the heart of their enemies country.\\nThey were connected with Pontiac s conspirac}% he himself being an Ottawa, and\\nthej r made a formidable foe to the Americans in the war of 1812. Some of the\\ngreatest Indian chiefs on the American continent wore the war paint and feathers\\nof the Ottawas. But though they were very warlike and superstitious during\\ntheir wild state, these Indians have shown superiority over other tribes since the\\nadvent of civilization in this country. They easily learned to speak the English\\nlanguage and readily accepted the manners and customs of the paleface. They\\ngenerally listened attentively to the teachings of the early missionaries, through\\nwhose efforts much was done toward their civilization, and the remnant tribes\\nare rather more enlightened than the Indian is generally depicted on the average\\nmind.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0022.jp2"}, "23": {"fulltext": "A [^EGEND of\\nLITTLE TRAVERSE BAY\\nANY moons ago, when the Indians chased the deer through this then\\nwild territory, and the squaws rocked their papooses to sleep neath the\\nshade of the sheltering pines, there dwelt on the banks of Little\\nTraverse Bay a peaceful band of Ottawas, who delighted more in the chase than\\nin unfriendly encounters with neighboring tribes. They were presided over by\\nMa-gee-we-non, a great warrior and hunter, and for years they had dwelt in\\npeace upon these shores, nothing ever occurring to mar their happiness, for\\nthey greatly loved their chief.\\nDuring his peaceful reign, a son was born to Ma-gee-we-non, which was his\\nfather s joy and pride. With the greatest delight the old chief spent most of his", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0023.jp2"}, "24": {"fulltext": "16 THE OTTAWAN\\ntime teaching his boy to shoot the arrow and throw the spear, and making him\\nacquainted with all the knowledge necessary to any Indian brave s education.\\nBut in spite of all that was done to make the young man a great chief, he early\\nevinced traits of a diabolical character; although an adept in the use of his\\nweapons, it became apparent that he was possessed of the evil spirit. He grew\\nto large and ungainly proportions and became a human monstrosity. He delighted\\nin torturing his people and did all sorts of things to annoy them. The following\\nis an example of this fiend s machinations:\\nOne day while out fishing, not being able to catch anything, he became\\nangry and sought the feeding ground of the dreaded sea serpent, which he cap-\\ntured and turned loose in the village of his people, where the enraged reptile\\nkilled many of the inhabitants and committed all sorts of depredations.\\nThe people in horror, called this evil man Motchimanitou (devil), and his\\nfather, Ma-gee-we-non, seeing his son s fate, killed himself in despair.\\nFinally, the people saw that in order to insure their safety, they must get\\nrid of this Motchimanitou. A great council was held and the warriors turned\\nout en masse to get him, dead or alive. But of no avail. He seemed to possess", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0024.jp2"}, "25": {"fulltext": "LEGEND OF LITTLE TRAVERSE BAY 17\\na charmed life. He never could be seen, but each morning the inhabitants would\\nwake to find some new mischief but no signs of the perpetrator.\\nAt last, after many days of searching, he was discovered, nestled among\\nsome sand dunes on the shore, fast asleep. Without losing any time the natives\\nbound him with wampum ropes and when he awoke he was helpless. His captors\\nplaced him in a canoe and taking him far out into the bay tied huge stones to\\nhis neck and threw him overboard. But the end was not yet. As he reached\\nthe water, by his exertions to get loose, he caused such a sea that the canoe was\\nupset and all its occupants drowned.\\nThus ends the story of the Motchimanitou. Whether it be true or not\\nremains a myster) but at the head of the bay there lie six sand hills in such a\\nposition that the valleys between them form the perfect mold of a man the\\nplace where the Indians claim the Motchimanitou was asleep when captured, and\\nto the present day, when great tempests rage at sea, they say: Oh, it s only\\nMotchimanitou trying to get out of the water.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0025.jp2"}, "26": {"fulltext": "HARBOR SPRINGS FROM THE WEST, AND HARBOR POIX1", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0026.jp2"}, "27": {"fulltext": "I ARBRE CROCHE MISSION\\nL o\\n(HARBOR SPRINGS)\\n/HO the first explorer was that entered Little Traverse Baj- is not defi-\\nYY nitely known. It was probably one of the early French voyageurs who\\ntraded with the Indians of the Mackinac country. Perhaps Nicholas\\nPerrot, who stayed at Mackinac Island about 1665 and who made frequent visits\\nalong- the coast in different directions, was the discoverer of La Petit Travers.\\nIt was about the time of Pere Marquette s residence at Point St. Ig-nace,\\nhowever, that the first mission was established on the shores of Little Traverse\\nBay, although by whom it was established is not known. Father Marquette\\nwent to St. Ig-nace in the spring- of 1671 with the Huron Indians who were driven\\naway from the mission of the Holy Ghost at La Pointe de St. Esprit, Chequa-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0027.jp2"}, "28": {"fulltext": "20 THE OTTAWAN\\nmegon Bay, at the western extremity of Lake Superior, by the Nadouessi, a war-\\nlike tribe of Indians who inhabited the banks of the Mississippi river.\\nThe mission at Little Traverse Bay may have been established by Frather\\nDablon, who built a chapel at Michilimackinac the winter before Marquette s\\narrival there.\\nWhether there was a resident priest at the mission at the start we cannot\\nascertain, but if there was he probably did not remain any great length of time.\\nIn 1695 we find that it used to be attended by the Fathers stationed at Macki-\\nnaw, and the baptismal records are still preserved at St. Ignace. The first\\nentries are of 1741, and the last of 1765, by Father du Jaunay, acting- Cure of\\nMichilimackinac.\\nProbably the reason that there was no resident priest at Little Traverse Bay\\nis because there were not so many Indians at that point as at the other missions.\\nHowever, the number steadily increased, as the surrounding s were favorable.\\nThere is nothing to prove tbat Father Marquette was ever at Little Traverse Bav, but there is certainly no\\nrecord to prove that he was not, and it is quite probable that he was. as it is not far distant from Point\\nSt. Ignace, where he resided for a considerable length of time, and there was a large number of Indians then\\nresiding at the bay.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0028.jp2"}, "29": {"fulltext": "L ARBRE CROCHE MISSION 21\\nFish and game were abundant, and many of the Indians had fields of corn. They\\nwere also very ingenious and made baskets, mats and bags from the bark of the\\nbasswood tree, which were handsomely colored with dyes they manufactured from\\ndifferent roots and barks they found in the vicinity. They also made many\\nuseful articles from birch bark. But though they were somewhat more advanced\\nthan other nomadic tribes, they were very superstitious. Seven miles west of the\\nmission, on the banks of a small stream, was a large wooden idol, painted and\\nbedecked with feathers and other finery, which they worshipped and to which\\nthey offered sacrifices. This was as late as Father Baraga s time in 1831-2.\\nThe chapel was located on the north side of the bay, at the present site of the\\nCatholic church at Harbor Springs, and was known as L Arbre Croche mission.\\nL Arbre Croche village proper was located about thirteen miles further up the\\ncoast and at one time was the largest Indian village south of the Straits of\\nMackinac. It was at that point where the Menominees, Chippewas and Ottawas\\nheld council, in July of 1763, after the massacre of Fort Michilimackinac, *when\\n\u00e2\u0080\u00a2Some historians claim that the name of the chief who presided over the Indians of L Arbre Croche at the time\\nof the council is not known, but Dr. Leach informs us that it was Ne-saw-kee, a great Ottawa, whose great grandson,\\nNe-se-wa-quat, still resides in Harbor Springs and is the rightful chief of the Ottawas.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0029.jp2"}, "30": {"fulltext": "22 THE OTTAWAN\\nthe Ottawas had with them several English prisoners. The name is of French\\norigin meaning- the crooked tree and was given to the place on account of a\\nlarge distorted pine tree which grew near by. The name was sometimes applied\\nto the entire western coast of Emmet County, south of Cross Village.\\nAfter the time of Father du Jaunay the L Arbre Croche Indians seem to have\\nbeen left to themselves, though they may have been occasionally visited by a\\npriest.\\nIn 1825 Rev. Father Peter De Jean, arrived in the Little Traverse region and\\nbuilt a church at Seven Mile Point, but as it proved unsatisfactory, the mission\\nwas moved to the site of the old L Arbre Croche mission, where a little log\\nchurch was built by Father De Jean in 1827. During his stay at the new L Arbre\\nCroche mission Father De Jean conducted a day school for Indian children.\\nOn the 21st of April, 1821, the mission was taken charge of by Father\\nBaraga, who arrived from Cincinnati. A few weeks later Bishop Fenwick\\narrived and installed the zealous priest as pastor. Happy day! says he, writing\\nto the Leopoldin Society, happy day, which has placed me in the midst of the", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0030.jp2"}, "31": {"fulltext": "L ARBRE CROCHE MISSION 23\\nwild Indians, with whom I will stay, if it be the will of God, until the last\\nbreath of my life.\\nHe was well liked by all the Indians and held services in the little church\\nmorning- and night. He was assisted by an Indian chief, who read aloud from\\nan Indian prayer book. Father Barag-a lived in the greatest poverty. His pastoral\\nresidence was a rude log hut covered with bark, and when it rained he was\\ncompelled to spread his cloak over his books and papers to keep them from get-\\nting- wet, but it is said of him that he felt happier than a millionaire in his\\npalace. During his stay at the L Arbre Croche mission he baptized 461 Indians.\\nIn 1832 he printed an Ottawa prayer and hymn book. He left the mission in\\n1S33 and afterwards labored at different points on the upper peninsula. In 1853\\nhe was consecrated Bishop of Sault Ste. Marie, the L Arbre Croche Mission then\\nbeing- in his diocese.\\nA long list of priests succeeded him at the L Arbre Croche mission, Father\\nPierz and Father Zorn each remaining a long- term of years.\\nThe old church that attracted so many tourists in later years was erected\\nabout 1839. Many of my readers have no doubt been shown through the old", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0031.jp2"}, "32": {"fulltext": "24 THE OTTAWAN\\nbuilding by Margaret Boyd, an educated Indian woman, who went by the famil-\\niar name of Aunt Margaret. She died at an advanced age in 1892. By a\\nsingular coincidence the old church which she had attended since its erection,\\nand with which she had been so intimately connected, was torn down the same\\nyear of her death.\\nOne of the priests, Father Lantishar, who was at the mission from 1856 to\\n1858, afterwards went to Northern Minnesota, and was frozen to death upon the\\nice while attempting to cross a lake in midwinter.\\nDuring the summer of 1884 the Franciscan Fathers were given charge of the\\nmission. They immediatel} erected a number of large buildings, among them a\\nthree-story schoolhouse for the benefit of the Indian scholars, who now number\\nabout 200. The school is in charge of one of the brothers and three sisters.\\nThey are indeed doing a work of charity. The scholars get their schooling,\\nboard and clothes free of charge.\\nThe Catholic cemetery was formerly located directly back of the church, but\\na few years ago every foot of space was used, and a tract of land was purchased\\nnorth of the village. The old cemetery was an odd looking spot. The Indians", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0032.jp2"}, "33": {"fulltext": "L ARBRE CROCHE MISSION 25\\nprofusely decorated the graves of their departed friends and relatives with\\nartificial paper flowers of all kinds, which they made into wreaths and crosses,\\nand which they also hung in great profusion upon the little whitewashed fences\\nsurrounding- the mounds.\\nThe little village which grew up about the mission was given the name of\\nLittle Traverse, taken from the French name of the bay upon which it is situated.\\nIn 1853 continuous operations relating- to the village began when Richard Cooper\\narrived and opened a small general store. From that time the white population\\nhas had a steady growth. Since the whites have inhabited this place a number\\nof old implements and other ancient articles have been unearthed near by, show-\\ning that this region must have been inhabited at some early date by a class of\\npeople quite highly advanced in civilization probably the Mound Builders.\\nFor a number of years the village was of exceptional importance, on account\\nof its being the headquarters for the payment of the treaties made with the\\nIndians of this section, and hundreds of the natives nocked to the place each\\nyear to receive their annuities from the government.\\nIn 1881 the town was incorporated and the name changed to Harbor Springs,", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0033.jp2"}, "34": {"fulltext": "26\\nTHE OTTAWAN\\nwhich was suggested by its two leading advantages. The town now has a popu-\\nlation of about 2,000.\\nNature has done much for Harbor Springs, and as a summer resort it has\\nno superior. The town is growing rapidly and is bound to become one of the\\nleading cities of northern Michigan.\\n:hapel built at la petite traverse by father de jean in\\n(from an old drawing)", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0034.jp2"}, "35": {"fulltext": "pETOSKEY M^\\nvJ\\nI HE next Mission to be founded on the shores of Little Traverse Bay was\\nat Muh-quh Se-bing (Bear River), now Petoskey, on the south side.\\nThe Indian village on this side of the bay was originally at Muh-quh\\nNe-bi-sing (Bear Lake), the source of Bear River. It was founded by three Ottawa\\nIndians, Pa-ba-ma-sha, The Sailor, A-ne-moose, Little Dog, and Moon-a-ba-tum.\\nThe first Indian to locate at the mouth of Bear River, or Bear Creek, as it is\\ncommonly called, was Sa-ga-na-kwa-do, Rising Cloud, about 1825. Shortly after-\\nwards the village at Bear Lake was moved to the mouth of Bear River. The\\nIndians never settled very thickly at this point on the bay. Up to 1851 nothing\\nof importance transpired, when a few Indian families moved there from Old\\nMission on Grand Traverse Bay. Shortly after this Mr. P. Dougherty, who was", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0035.jp2"}, "36": {"fulltext": "PETnSKEY FROM THE SOUTHEAST", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0036.jp2"}, "37": {"fulltext": "PETOSKEY 29\\nconducting- a Presbyterian school at Old Misson, was requested by the Indians\\nto start a school at Bear River. He at first declined, but was afterwards pre-\\nvailed upon to visit the place, which he did in 1851-2, making a favorable report\\nto the Presbyterian Board of Missions, under whose authority he was acting-.\\nThe board accordingly appointed Mr. Andrew Porter, a former teacher at Old\\nMission, to take charge of the new school which he did in 1852. With much\\ndifficulty he succeeded in erecting a small building on what is now the Jarman\\nfarm, west of Petoskey. Mr. Porter found the Indians kind and friendly, he\\nnever having to turn a key to prevent their stealing. He reposed the utmost\\nconfidence in them. Their principal living was min-da-min-a-bo, or corn soup.\\nThey took great interest in their school, and many learned to read and write.\\nAfter the government established Indian schools this one was adopted, and Mr.\\nPorter was paid a salary as teacher. In 1871 the funds set apart for this purpose\\nwere exhausted and the Mission was discontinued.\\nIn 1865 Hazen Ingalls, the first permanent white settler, arrived and pur-\\nchased a little mill, which was built by a nephew of Mr. Porter in 1862. Mr.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0037.jp2"}, "38": {"fulltext": "30 THE OTTAWAN\\nIngalls immediatel} set the mill in operation, and opened a little trading store,\\nthe first business place on the south shore of Little Traverse Bay.\\nThe year 1873 viewed the commencement of the metropolis of the Little\\nTraverse Reg-ion, which was named Petoskey in honor of Neyas Bedosega, an\\nIndian, who owned all the land in the vicinity. His last name translated means\\nthe Rising Sun, a fit name for the city that now casts its rays of influence\\nover the entire region. The same year the postoffi.ee was moved to the new\\nsettlement, Fox, Rose Buttars commenced selling goods in a little log cabin\\nand shorty afterwards the G. R. I. Railroad was finished to this point. The\\ngeneral settlement of Emmet Count}- was delayed on account of its lands being\\nheld subject to Indian treaty, but when, in 1874, the eastern townships came into\\nmarket and two years later the remainder of the count)- was opened for settle-\\nment, the village entered upon its great career. Since that time the growth of\\nPetoskey has been phenomenal. It is now a city of about 4,000 inhabitants and\\nhas justly been termed the Pearl of the North.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0038.jp2"}, "39": {"fulltext": "{ARBOR POINT\\n_ /HEN traveling facilities connected Little Traverse Bay with the larger\\nYY cities, many tourists were attracted to its shores by the beauty of the\\nsurrounding- country; resorts were established and pretty cottages erected,\\nand each summer brought hundreds of people who sought the healthful climate\\nand invigorating breezes of the bay.\\nOne of the first resorts to be permanently established was on a point which\\ncurves gracefully into the bay directly in front of Harbor Springs, and which\\nthus forms one of the best harbors on the Great Lakes. The resort was named\\nHarbor Point.\\nThis beautiful bit of land was first purchased from the Indians by Rev.\\nJohn B. Weikamp, a Franciscan monk, who arrived from Chicago in 1855, for", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0039.jp2"}, "40": {"fulltext": "NORTH SHORE OF HARBOR POINT", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0040.jp2"}, "41": {"fulltext": "HARBOR POINT 33\\nthe purpose of establishing- a mission for the Indians. He paid $100 for the piece\\nof ground. He afterwards found that it was insufficient for his purpose, how-\\never, and removed to Cross Village.\\nThe first resident at Harbor Point was C. R. Wright, of St. James, Mich.,\\nnow a respected citizen of Harbor Springs. He moved to Harbor Point in 1853\\nand engaged in the cooper business. His house and shop were located near the\\nend of the Point. He remained there until 1856, when he returned to St.\\nJames.\\nIn 1878 the land was purchased by a company, incorporated as the Harbor\\nPoint Association, and opened as a resort the following year. Harbor Point is\\nnow covered with handsome cottages, and is the pride of Little Traverse Bay.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0041.jp2"}, "42": {"fulltext": "L EGEND OF HARBOR POINT\\nI HE Indians say that at one time Harbor Point was an island, separated\\nfrom the mainland hy quite an expanse of water. It was a favorite haunt\\nfor game of all kinds, as it was seldom visited by man.\\nDuring- the time the Point was in that condition, the Indians of this\\nregion were ruled by a Great Spirit who resided on the Isle of Mackinac, and\\nwho went by the name of Potch-i-nong\\nThis Great Spirit possessed wonderful powers and influences and he was\\ngreatly feared by his subjects, who obeyed and honored him in all things. He\\nruled his people with a mighty hand and woe to him who dared disobe}^ his\\ncommands.\\nBesides his earthly subjects, Potch-i-nong presided over many fairy beings", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0042.jp2"}, "43": {"fulltext": "LEGEND OF HARBOR POINT 35\\nwho came and went at his bidding- and who made his home merry with their\\nshouts and laughter. The loveliest of these strange beings was Wa-ka-sa-mo-qua,\\nthe Great Spirit s only daug-hter, who was as pleasant and kind as she was\\nbeautiful. But unlike the rest of her proud companions she used to mingle with\\nthe people of the earth, much ag-ainst her father s wishes. Potch-i-nong had\\nalways boasted of his fine blood and bravery and said he would rather see\\nhis daughter killed than have her marry among the mortals. She, however, con-\\ntinued her visits to the earth and fell in love with a young- chief, Wen-de-ba-jig-,\\nhandsome and brave, who resided on the mainland.\\nPotch-i-nong- learned of the disgraceful affair, and summoning his daug-hter,\\ntold her that she must stop all nonsense with the young chief and thus prevent\\ndishonor and disgrace from falling- on the family. He had already given his\\ndaughter s hand to a noted Southern Motchimanitou, who was wealthy and\\npowerful like himself, but Wa-ka-sa-mo-qua was as bent in her inclination as\\nher father, and would not hear of her marriage to this evil one.\\nIn vain did Potch-i-nong interpose. Wa-ka-sa-mo-qua loved Wen-de-ba-jig\\nand did not hesitate in telling her father that she intended to marry him.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0043.jp2"}, "44": {"fulltext": "36 THE OTTAWAN\\nFinally Potch-i-nong, seeing that he could not dissuade his daughter, decided\\nto have Wen-de-ba-jig put to death.\\nWa-ka-sa-mo-qua learned of her father s evil determination, and when night\\nhad folded its mantle o er the Fair} Isle, she went with all haste to her lover\\nand informed him of what she had heard, and enveloping him in a cloud she\\nrendered him invisible and immortal. They then embarked in a canoe and made\\ntheir way to the Western shores of Me-ne-sha-ing, the small island in Little\\nTraverse Bay, and pitched their tent.\\nHere they lived in happiness for man} moons, but one evening when Wen-\\nde-ba-jig had returned from the chase across the bay, his canoe loaded with the\\ngame he had slain, he was amazed to find a deep pool where his lodge had\\nstood, and upon the bank, smiling derisively at him, was the Motchimanitou.\\nHe told Wen-de-ba-jig- that he had taken his wife to dwell with him beneath the\\nwave, but promised the pleading husband that he would return her when the\\nisland and mainland would become connected by solid ground.\\nWen-de-ba-jig at once set to work upon the ta^k that would restore to him\\nhis faithful wife, for a Great Spirit, no matter how bad, never breaks his word,", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0044.jp2"}, "45": {"fulltext": "LEGEND OF HARBOR POINT 37\\nand after many centuries of toil the tireless worker succeeded in making the\\nisland and mainland one, with the exception of the spot where the pool stood,\\nwhich from its great depth was known as the Devil s Pond, and the filling of\\nwhich was a task beyond the power of Wen-de-ba-jig.\\nThe Motchimanitou s voice could often be heard from the pond shouting\\nmockingly at the indefatigable toiler, and, until the pond was filled by the refuse\\nfrom the little sawmill located near b} it was necessary to quell his spirit by\\noccasional incantations and the firing of volleys into the pond, accompanied by\\nother ceremonies of shooting the devil.\\nIf the Motchimanitou was willing to accept the sawdust as solid ground the\\nunion of the long separated couple, when the last load was dumped into the\\npond, can be imagined.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0045.jp2"}, "46": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0046.jp2"}, "47": {"fulltext": "E-QUE-TON-SING\\nE-QUE-TON-SING is a picturesque spot one mile east of Harbor Springs.\\nThe resort comprises about 80 acres of land donated to the Presbyterians\\nby the citizens of the latter place. In 1877 a Presbyterian committee,\\nwhich met at Elkhart, Ind., accepted the gift, and the resort was established\\nunder the name of the Presbyterian Resort. The Indian name of the place was\\nWa-ba-bi-kang, meaning a white gravelly shore. The resort was afterwards\\ncalled We-que-ton-sing, which was taken from the Indian name of Little Traverse\\nBay. The Indians tell no legend of the place but it is connected with their\\nhappy hunting ground in the following manner:\\nthe Indian s heaven.\\nLong before the paleface had ventured upon the Indian s native land, there", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0047.jp2"}, "48": {"fulltext": "40 THE OTTAWAN\\ndwelt upon the banks of Lake Michigan, near We-que-ton-sing, a squaw upwards\\nof four score years, bent with age, who went by the name of No-ko-qua. She\\nhad a son who was the wonder of his tribe. He excelled in the chase; as a\\nrunner he could not be beaten, and in battle he always captured the most scalps.\\nHis name was Wa-sa-ko-um, which means a great light.\\nOne night, after returning from a hunt in which he had been very successful,\\nWa-sa-ko-um was taken suddenly ill, and before dawn he lay unconscious upon\\nhis couch of skins.\\nFor several days he remained thus, his aged mother constant^- at his bedside,\\nuntil she too, from sheer exhaustion, was compelled to lie down. She had not\\nrested long before she was awakened by a blood-curdling war-whoop, which\\nechoed loudly through the still night air. She arose and beheld her son arrayed\\nin all the paraphernalia of war. Before she could catch hold of him he uttered\\nanother piercing cry and bounded out of the door. His mother, thinking that\\nhe had left his bed in a delirium, started in pursuit.\\nWa-sa-ko-um! Wa-sa-ko-um! she cried, but Wa-sa-ko-um paid no attention\\nto her entreaties, running only the faster. While pursuing him she noticed that\\nhe did not run upon the ground, as she did, but a little in the air.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0048.jp2"}, "49": {"fulltext": "WE-OUE-TON-SING 41\\nAll the rest of that night she followed him as best she could. Finally she\\ncame to a broad river in which a splashing- tree seemed to say in mournful tones,\\npon! pon! pon! A little distance away she saw an Indian wigwam, to which\\nshe went and knocked. An old man made his appearance, who, in surprise asked\\nher what she wanted. She asked him if he had seen her son.\\nYes, he replied, I saw him. I am stationed here by Kitchi Manitou\\n(the Great Spirit) to brain all people who may pass this way, so they can forget\\ntheir worldly troubles and forever enjoy themselves in the happy hunting grounds\\nwhich lie beyond the river. The noise which you hear in the water made by\\nthat large tree, is the Great Spirit s call for the dead. Your son passed here a\\nshort time ago, but being only in a trance, he could not taste the fruit which\\nlies yonder, and he pointed to a huge strawberry, which was covered with tooth\\nmarks made by departed warriors.\\nGo, he said, and you may overtake your son, but, beware! for you are\\ntraveling on the road of the dead, and with that he left her.\\nNo-ko-qua then started across the river. She noticed that the water beneath\\nher was filled with minnows. Then the old man, who had just left her, seeing", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0049.jp2"}, "50": {"fulltext": "42 THE OTTAWAN\\nhow hard it was for her to cross, came to assist her. While there he told her\\nthe little fishes were the souls of infants who could not cross the river, and\\nbecoming exhausted, fell into the water.\\nNo-ko-qua followed her son for two days more, and on the second day, just\\nas the sun was sinking-, she arrived at another wigwam on the edge of a large\\nclearing. She knocked and was admitted by a squaw as old as herself, who said\\nshe too had followed a son under similar circumstances; and, although he came\\nevery night and danced and enjoyed himself in the clearing, she could not cap-\\nture him for he was really dead. She bade her guest remain with her a little\\nwhile and she would show Wa-sa-ko-um to her, for she had seen him the night\\nbefore.\\nThey waited together outside the tent and just as the moon showed its silvery\\nbeams dark shadows glided into the opening, dancing and shouting to the music\\nof the tom-tom.\\nOne of the last to enter was a young brave who did not seem to enjoy him-\\nself as the rest, but kept clasping his hands to his head and crying, My head\\nis heavy! My head is heavy!", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0050.jp2"}, "51": {"fulltext": "WE-OUE-TON-SING 43\\nThis No-ko-qua recognized as her son, Wa-so-ko-um, whose distress was\\ncaused by his brains, which the old man stationed at the river had been unable\\nto remove, because Wa-sa-ko-um was not dead.\\nNo-ko-qua then did as her hostess told her, and when Wa-sa-ko-um, brushed\\nby her she grasped him. With the help of the other old squaw she succeeded in\\nputting him into a sack of wampum rope, which had been provided for the pur-\\npose, and bound him fast. Then by a series of sweats they brought him back\\nto consciousness.\\nNo-ko-qua and her son remained with their kind hostess some time, watching\\nthe festivities of the dead each night, but as they were unable to share in their\\nhappiness, they returned to the land of the living, and Wa-sa-ko-um never tired\\ntill the day he died, of relating his experience in the happy hunting ground.\\nThe Ottawas still cherish many superstitions based on this legend. They\\npick the strawberry with the utmost reluctance, because the legend says it was\\nthe fruit of life; and they never kill little minnows because their fathers thought\\nthey were the souls of departed children.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0051.jp2"}, "52": {"fulltext": "*9l\\nBAY VIEW FROM THE NORTHEAST", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0052.jp2"}, "53": {"fulltext": "g\u00c2\u00bb AY VIEW M^\\nB\\nAY VIEW the beautiful has the distinctive honor of attracting- more\\nvisitors each summer than any other resort on Little Traverse Bay.\\nStudents from all parts of the world come to her classic shores,\\nwhere they can enjoy a peaceful vacation, combining pleasure and education, as\\nher facilities for both are unsurpassed.\\nThe resort was established in 1875, the land having- been selected b}- a com-\\nmittee from the M. E. conference and donated to the Methodists by the citizens\\nof Petoskej The dedicatory sermon was delivered by Dr. Pilcher the following\\nyear.\\nWhen the Indians are told of Bay View s educational advantages, they onl}-\\nlaugh and say: No wonder, that was the home of Ne-bwa-ka-o-ge-ma.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0053.jp2"}, "54": {"fulltext": "46 THE OTTAWAN\\nNe-bwa-ka-o-ge-ma was a very learned Indian, his name signifying the wise\\nchieftain. Although the most of his people resided on the north side of the bay,\\nBa) View seemed to have a strange fascination for him, and he built himself a\\nhouse there and called it Ba-she-kan-da-quck ne wig-wam, which means my\\nbeautiful home.\\nOften after he had returned from the chase Ne-bwa-ka-o-ge-ma would sit on\\nthe shore near his wig-warn and watch the setting sun and after night had\\nspread her sable folds he would meditate on the moon and stars. It is related of\\nhim that he composed poetr} which he took great delight in reciting to his\\nsubjects.\\nThe following stanza, which has been handed down from generation to gen-\\neration among the Indians, is said to have been composed by Ne-bwa-ka-o-ge-ma:\\nAnawe awe waiabine wing-wed\\nAgimakang- jajaie nindakimina,\\nAka dash wi wika odamakasin\\nWadashi minawanig O kioseiang-.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0054.jp2"}, "55": {"fulltext": "BAY VIEW 47\\nTRANSLATION.\\nAlthough the cruel paleface\\nIn our land can now be found,\\nHe will never find a place\\nIn our happy hunting ground.\\nHe was found dead one morning on the beach, where he had remained all\\nnight trying- to make out what the stars were.\\nHe was buried near the spot he loved so well, amid the sorrow of his entire\\ntribe.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0055.jp2"}, "56": {"fulltext": "_\u00e2\u0096\u00a0\u00e2\u0080\u00a2?: 4 its\\nSgfe\\n\u00c2\u00bbe^^fe^\\nKOARIXt; BROOK NEAR ITS MOUTH", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0056.jp2"}, "57": {"fulltext": "LEGEND OF.\\nROARING BROOK Hl\u00c2\u00bb\\n1 OARING BROOK is the youngest of the Little Traverse Bay resorts, hav-\\nI T ing- been opened in 1894 by a number of Lansing- capitalists, but it is by\\nno means the least promising-. It is situated one and one-half\\nmiles east of Harbor Springs, and has the most picturesque view of any resort\\non the bay. The Indians tell the following legend of the beautiful little stream\\nwhich courses through the grounds, and from which the resort derives its name:\\nYears and years ago, where the pretty town of Harbor Springs now stands\\nand scattered along the shores of Little Traverse Bay, was a quaint little\\nIndian village. Game and fish were plenty, the wigwams of the inhabitants\\nwere adorned with the best and softest of furs, and contentment and happiness\\nreigned supreme. They were ruled over by a chief who was supposed to possess", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0057.jp2"}, "58": {"fulltext": "SCENE OX LITTLE TRAVERSE BAY NEAR MOUTH OF ROARING BROOK", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0058.jp2"}, "59": {"fulltext": "LEGEND OF ROARING BROOK 51\\nsupernatural powers, and the Great Spirit had blessed him with an extremelj\\nbeautiful daughter whose hand was sought by all the young braves of the village,\\namong whom was Neoma, a young man who was considered the best warrior\\nand hunter in the tribe.\\nWinona, the chief s daughter, returned the young man s affections, but\\nNeoma had a rival, Motchimanitou, an evil spirit, who dwelt in the vicinity of\\nRoaring Brook and whom the chief wished his daughter to marry, hoping thereby\\nto gain more power and influence.\\nNeoma asked the chief for his daughter s hand, but was rejected and Winona\\nwas imprisoned in a separate wigwam with guards placed at the entrance, so\\nthat the lovers might not elope.\\nBut tis said that Love laughs at locksmiths, and so one dark night\\nNeoma stole into Winona s prison, first drugging the guards with a potion he\\nhad obtained from an old witch who resided on the outskirts of the village.\\nWinona was only too glad to regain her freedom and join her faithful lover.\\nThey embarked in a birch bark canoe, which Neoma had provided for the occa-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0059.jp2"}, "60": {"fulltext": "52 THE OTTAWAN\\nsion, and fled to an island far out in Lake Michigan, where the twain landed,\\npitched their tent, and for a time lived happily together.\\nBut Motchimanitou, being- an evil spirit, soon learned the whereabouts of\\nNeoma and his bride, and one day when Neoma was in quest of game, hied him-\\nself to the secret wigwam and abducted the winsome Winona, whom he carried\\nto his home a dull, dark cave in the woods near Roaring Brook where he\\nimprisoned her.\\nNeoma soon returned home, and missing his bride, spent many weary hours\\nof anguish, but at last surmised the cause of her disappearance. He immediately\\nstarted in pursuit of Motchimanitou but arrived at the latter s rendezvous too late\\nto rescue Winona and was only met by the jeers and mocking laughter of\\nMotchimanitou. With a heavy heart he lingered about Winona s prison, con-\\ntriving many plans by which he might rescue her, but he failed in all his\\nattempts.\\nMeanwhile Winona became heart-broken and despondent and she shed manj-\\ntears. She rapidly failed in health, until she was only a mere skeleton of her\\nformer self, and in a short time she crossed the dark river of death.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0060.jp2"}, "61": {"fulltext": "LEGEND OF ROARING BROOK\\n53\\nNeotna was overwhelmed with grief, and disheartened he climbed one of the\\nhigh trees near where Motchimanitou dwelt, and with a weird, plaintive death\\nsong threw himself to the foot, over 75 feet below, striking in the waters of\\nRoaring Brook, which upon his death, caught up the sad air and ever since has\\nmurmured the death song of the departed warrior, which noise has given rise to\\nthe name of Roaring- Brook.\\nvi\\nROARING BROOK INN", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0061.jp2"}, "62": {"fulltext": "\u00e2\u0080\u00a2Wl\\nOLD INDIAN CEMETERY AT CROSS VILLAGE", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0062.jp2"}, "63": {"fulltext": "r. ROSS VILLAGE\\nROSS VILLAGE is situated on Lake Michigan, about 16 miles northwest\\nof Harbor Springs, and is a small town of about 325 inhabitants, mostly\\nIndians. The popular belief is that the first mission there was estab-\\nlished by Pere Marquette, but this is not known for a certainty. Probably the\\nformation of the belief lies in the fact that the Indians say it was established\\nby Kitchimekatewikwanaie, the Great Priest.\\nWhen the explorers first landed at Cross Village, a large cedar cross was\\nerected on the hill, from which the town derived its French name, La Croix, in\\nIndian A-na-mi-a-wa-tig-on-ing. The Indians say it was placed by their request\\nover the grave of a chief whom they greatly loved. The old cross has long ago\\nsuccumbed to the elements and another erected in its place, about two rods from", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0063.jp2"}, "64": {"fulltext": "56 THE OTTAWAN\\nwhere the first cross stood. This one also has been replaced several times, so\\nthat it would be impossible to find the exact position of the first cross. The\\npresent one is probably the fifth or sixth.\\nWho the priest was that first had charge of the La Croix mission is not\\nknown. Indian traditions say that the first priest at La Croix was well liked\\nand converted many of their number. It was probably Rev. Father du Jaunay.\\nHe stayed at La Croix nearly one year, and thinking that he had sufficiently\\ncivilized the Indians, he decided with their aid, to celebrate Corpus Christi in an\\nappropriate manner. A large number of the L/Arbre Croche mission Indians\\nwere invited to attend the ceremony. They arrived at La Croix the evening\\nprevious. During the night two Indians became involved in a quarrel over a\\ngirl. The members of the two missions took sides and a terrible massacre\\nensued in which ten braves were killed. When morning came the priest gazed\\nin horror on the dead bodies, and washing his hands of the affair, he embarked\\nin a canoe and left the spot forever.\\nWhen the Catholics returned and re-established the abandoned missions in\\nthe Little Traverse region in 1825, a church was built at La Croix by Father", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0064.jp2"}, "65": {"fulltext": "CROSS VILLAGE 57\\nDe Jean. The history that is left of the mission is very meagre. The village\\nat that time was located below the hill.\\nThe old church which now stands near the center of the village, was erected\\nabout 1848 by Father Mrak. The last priest to have charge of the mission was\\nFather Sifferath in 1868.\\nIn 1875 the name of the town was changed from La Croix to Cross Village.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0065.jp2"}, "66": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0066.jp2"}, "67": {"fulltext": "r.ROSS VILLAGE CONVE NT\\nI N the spring-time of 1854 there arrived at Little Traverse a small Mackinaw\\nJ sail boat, carrying a Catholic priest and a few brothers and sisters of the\\norder of St. Francis. The villagers gazed at them in wonder as they\\nlanded. The priest, Rev. Father John B. Weikamp, informed them that he\\nintended to establish a convent in their midst, and wished to buy some of their\\nland.\\nFather Weikamp was a German by birth, having emigrated from Prussia in\\n1850. He had lately been at the head of a large Catholic institution in Chicago,\\nbut his building having burned down, he decided to labor as a missionary among\\nthe Indians. After he had been at Little Traverse some time he decided to\\npurchase Harbor Point and offered the Indians $100 for the piece of ground.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0067.jp2"}, "68": {"fulltext": "CROSS VILLAGE CONVENT", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0068.jp2"}, "69": {"fulltext": "CROSS VILLAGE CONVENT 61\\nAfter much parleying- the Indians accepted the proposition, but after the pur-\\nchase had been made Father Weikamp thought the land insufficient for his\\npurpose and tried to purchase more. The rest of the land in the vicinity, how-\\never, was held in trust for the Indians and could not be bought. Father\\nWeikamp therefore went to Cross Village and purchased a tract of 2,000 acres\\nfrom an Indian. In the spring- of 1855 he and his followers removed to that\\nplace and began the construction of the large wooden building which has since\\nbeen known as the Cross Village Convent.\\nFather Weikamp himself superintended the work, but the manual labor was\\ndone almost entirely by the Indians. By January it was nearly completed, and\\nseveral more brethren and sisters were added to their small congregation. The\\norganization was entitled the Benevolent, Charitable and Religious Society of\\nSt. Francis, in honor of their patron saint.\\nFor many years the society thrived. Land was cleared, a gristmill, saw-\\nmill and shops were erected, besides a parochial school for Indian children. The\\npriests were excellent farmers, and the crops and stock they raised made the\\nconvent self-supporting. Up to the time the convent was closed, anyone desiring", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0069.jp2"}, "70": {"fulltext": "62 THE OTTAWAN\\nto know anything- about Emmet County farming was always directed to the Cross\\nVillage Convent as evidence of the good farming- qualities of our soil.\\nFor about 35 3 r ears Father Weikamp remained monarch of his little domain,\\ndaily making- three hours of meditation before a skull and cross bones placed on\\na sepulcher, which he always kept in readiness for his remains. Visitors to the\\nconvent were alwa3^s treated courteously by the kind-hearted monk.\\nSince the death of Father Weikamp, a few years ago, however, the society\\nsteadity dwindled in numbers, and in the fall of 1S94 the convent was closed,\\nthe members going to Joliet, 111., the headquarters of the Franciscan order.\\nIn the spring of 1895 the work of destroying the old land mark began,\\nwhen Rev. Father Anthony, who had made it his home for 35 years, purchased\\nthe property and with the approval of the entire region, decided to preserve\\nwhat was left of the famous old building-.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0070.jp2"}, "71": {"fulltext": "R EAVER ISLAND\\nAND ITS\\nMORMON KINGDOM\\nB\\nBY CHAS. J. STRANG, ONE OF KING STRANG S SONS\\nEAVER ISLAND, the largest in Lake Michigan, lies about thirty miles\\nnorthwest of Little Traverse Bay. From 1850 to 1856 this island was\\nthe headquarters of a band of people who assumed for themselves\\nrights and prerogatives contrary to the spirit of our constitution and laws, and\\nwhose acts made a considerable portion of the history of the Traverse region for\\nthat decade. The rise and fall of the kingdom which then flourished there\\nwill always be a prolific subject for writers who visit this northern country.\\nThese people called themselves Latter Day Saints, but they were better", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0071.jp2"}, "72": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0072.jp2"}, "73": {"fulltext": "BEAVER ISLAND 65\\nknown as Mormons. Their leader was James J. Strang who called himself a\\nking and assumed many of the prerogatives of a monarch.\\nMr. Strang- was born in Scipio, N. Y., March 21, 1813, but grew to man-\\nhood in Chautauqua County. His education was obtained in the public schools of\\nthe county, closing with a course in the Fredonia Academy. He studied\\nlaw, and was admitted to the bar. In 1843 he settled in Burlington, Wis.,\\nand some time before the death of Joseph Smith, in 1844, he visited\\nNauvoo and became a Mormon. After Smith s death, Strang disputed with\\nBrigham Young the right to lead the church, and succeeded in gathering\\nquite a large following at his stake of Zion in Wisconsin. In 1847 he visited\\nBeaver Island, and decided to establish his people there, founding the village of\\nSt. James, which was named in honor of himself. On July 8, 1850, he reorgan-\\nized his church and established the kingdom, and from that day he was\\nknown as King Strang. His authority was respected and obeyed by the\\nSaints, and as cheerfully hated and opposed by the Gentiles. He controlled\\nthe Mormon vote, and was elected to the Legislature of 1853, and again in 1855.\\nThe practice of consecration led to many conflicts between the Mor-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0073.jp2"}, "74": {"fulltext": "66 THE OTTAWAN\\nmons and Gentile fishermen in that vicinity. Such expressions as The\\nearth is the Lord s, and the fullness thereof, and, We are the Lord s chosen\\npeople, stilled the consciences and justified the use of property lawfully owned\\nby others, yet it is undoubtedly true that many depredations were committed by\\nirresponsible persons and deliberately charged to the Mormons.\\nMr. Strang had frequent collisions with the authorities at Mackinac, but\\nwith his knowledge of the law, and his readiness in debate, he cleared himself\\nfrom every charge. At one time the Sheriff of Mackinac County hunted him three\\ndays in the wilds of the island with a posse of ten whites and thirty Indians,\\nand offered a reward of $300 for his body, dead or alive, but Mr. Strang eluded\\nthem and avoided arrest.\\nIn the spring of 1856 matters reached a crisis. A resident of the island,\\nMr. Thomas Bedford, had been publicly flogged by Mr. Strang s authority, and\\nhe determined to have revenge. He enlisted the support of a few others, among\\nthem Mr. Alex. Wentworth, and they decided to kill Mr. Strang. The oppor-\\ntunity came on June 20, when the U. S. steamer Michigan was in the harbor at\\nSt. James, Strang was fatally shot, after which Bedford, Wentworth, and some", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0074.jp2"}, "75": {"fulltext": ".t\\ni i\\nim\\nUDENCE OF JAMES J. STRANG ON BEAVER ISLAND FROM 1850 TO 1856", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0075.jp2"}, "76": {"fulltext": "68 THE OTTAWAN\\nothers were taken to Mackinac, tried, and acquitted. After the acquittal,\\nBedford and his friends organized a company at Mackinac and other points near\\nthe islands, and returned to St. James and drove from their homes every Mormon\\nexcept a very few who were willing to renounce their religion. Strang s house\\nand printing office were ransacked and robbed of everything- of value; the taber-\\nnacle was destroyed, and the property of the Mormons confiscated and divided\\namong the raiders. Warning was served on the Mormons to leave the island\\nwithin a specified time. The warning was heeded, a few going to the mainland\\nnear Charlevoix, but the main body proceeded to Milwaukee and Chicago. Mr.\\nStrang- was removed to Wisconsin, where he died July 9, 1856.\\nStrang- s house, which has been raised by recent writers to the dignity of a\\nroyal palace, was substantially built of hewn logs, and after the dispersion of\\nthe Mormons it became the mecca of relic hunters, and so continued until 1892,\\nwhen it was destroyed by fire.\\nOf the present residents of the village of St. James, the majority are Irish\\nCatholics, many of them having gone there directly from Ireland. The principal\\noccupation of the people is fishing, and they live happy and contented in their\\nisland home.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0076.jp2"}, "77": {"fulltext": "o an INDIAN LAWSUIT\\nSOMETIME during- the year 1830, Dun-a-age-ee, an Indian, killed his\\nniece, a beautiful girl of sixteen summers, near Seven Mile Point.\\nThe Indians knew that Dun-a-age-ee had committed a terrible crime,\\nand the friends of the young girl wished to punish him as the white people did\\ntheir criminals, but as they had no method in their native customs of disposing\\nof such cases, except by barbaric forms, they went for advice to Col. Boyd, a\\nwhite haired veteran of the war of the revolution, who resided at Mackinac\\nIsland, and who had much influence among them. Mr. Boyd, fearing to make\\nenemies of Dun-a-age-ee s friends, told the Indians he would have nothing to do\\nwith the matter and advised them to mete out to the prisoner whatever punish-\\nment they found he deserved by some proceedings of their own.\\nAfter much consultation, the chiefs decided to hold a lawsuit. So a large", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0077.jp2"}, "78": {"fulltext": "70 THE OTTAWAN\\nwigwam was built on the bluff near Seven Mile Point and all the relatives of\\nthe murderer and his victim assembled and also a number of onlookers.\\nOn either side of the tent were long- benches, the relatives of Dun-a-age-ee\\non one side, and those of the murdered girl on the other, the oldest member of\\nthe family being seated at the head and so on down.\\nAt the head of the tent on an elevated platform, sat A-pock-o-ze-gun, the\\ngreat chief of the Ottawas, his person ornamented with feathers and beads and\\nwearing his beautifully embroidered blanket, as was customary at great events.\\nIn the center of the tent were great piles of furs, blankets, butts of tobacco,\\nguns, ammunition, etc. Outside were horses, cattle, in fact, everything that the\\nIndians considered wealth, brought there by the relatives of Dun-a-age-ee to buy\\ntheir kinsman s liberty.\\nWhen the time for the trial arrived Chief A-pock-o-ze-gun arose and made a\\nshort, eloquent speech in his native tongue. He said they were not gathered to\\navenge the murdered girl, as their priest told them God would do that; but they\\nwere there for the purpose of making peace between the estranged kinsmen.\\nHe then produced a caluma (long pipe), from one of the medicine men pre-", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0078.jp2"}, "79": {"fulltext": "AN INDIAN LAWSUIT 71\\nsent, and, filling it with tobacco lit it by a flint and steel. After he had taken\\na long- puff he presented it to the first of Dun-a-agfe-ee s relatives, his father,\\nwho smoked it as a token of peace.\\nThe chief said, Me-sa-gfwa-uck, which means that s right, and passed it\\nto the next man, who likewise took a puff, and so on, to the end of that row.\\nThe chief then passed the pipe to the first one on the other side, a girl,\\nwho, after some hesitation, took it and smoked. All followed her example, down\\nto the first of two of the girl s brothers, who sat at the upper end. The\\nbrother shook his head and said kaw (no).\\nThe chief muttered too bad, and taking the pipe, emptied it of its con-\\ntents. Then he refilled it, and lighting it, handed it to the last brother.\\nKaw! kaw! he said, indignantly, and turning to his other brothers and\\nsisters, who had smoked the pipe of peace, he rebuked them fiercely, sa3 ing- that for\\nthose few articles they were willing to sacrifice their sister s life, but that he\\nwould not rest till he had killed the villain.\\nThe friends of Dun-a-agfe-ee advised him to fly lest the brother kill him, and\\nhe accordingly left for the Saginaws, where he remained until the man who had\\nsworn the vendetta was dead.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0079.jp2"}, "80": {"fulltext": "B\\n^i^SEA SERPENT\\nESIDES its natural beauties and historical interest, Little Traverse Bay\\npresents another attraction of a peculiar nature which in late years has\\ncaused much interest throughout the country. We have reference to\\nthe famous sea serpent. The Indians have always claimed that some great\\nmarine monster inhabited the bay, but, of course, as these people are very\\nsuperstitious, their belief should be given little credence. Yet the appearance\\nof some strange creature in the waters of the bay may have had something to\\ndo with the origin of their legend.\\nSeveral times in late years different persons claim to have seen while in a\\nboat and oftentimes from the shore a great monster in the bay.\\nOn one occasion while a steamer was carrying a crowd of pleasure seekers\\nfrom Petoskey to Charlevoix, a large number of the excursionists viewed together\\nwhat appeared to be a long serpent making its way at a rapid rate through the\\nwater.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0080.jp2"}, "81": {"fulltext": "THE SEA SERPENT\\n73\\nAdrienne while\\nMany people, however, disclaim the stories and say it is all imagination.\\nBut if people are subject to optical illusions, the camera is not. The accompany-\\ning picture of the serpent was taken from the steam ferry\\ncrossing the bay\\nfrom Petoskey to\\nHarbor Springs in\\nJune, 1895. That\\nit was not a log\\nis vouchsafed for\\nby the fact that\\nit disappeared\\nfrom view as the\\nboat approached\\nit. Whether the\\nobject was a liv-\\ning thing or not\\nremains a mystery.\\n^tiniAr-- -JitdLtHm", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0081.jp2"}, "82": {"fulltext": "74 THE OTTAWAN\\nSome of the people residing- upon the bay, whose enthusiasm got the better\\nof their judgment, obtained a distorted log and tried to palm it off as the sea\\nserpent, but the object seen so many times in the waters of Little Traverse Bay,\\nis something of a far different nature than an ordinary log.\\nNo doubt imagination has had much to do with this sea serpent, but it\\nwould not be very surprising if a marine monster of some description had taken\\na particular fancy to the surroundings of the bay and had made it his home,\\nallowing himself to be seen just often enough to arouse the curiosity of the\\npeople.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0082.jp2"}, "83": {"fulltext": "-S^INDIAN COMPANY\\n^NE of the interesting features of the late Civil War was a company of\\nIndian soldiers who fought under Grant from the battle of the Wilder-\\nness until the surrender of the Confederates at Appomattox Court House.\\nCompany K, First Michigan Sharpshooters, was composed almost entirely\\nof Indians from the Little Traverse Region. Of the 100 men who left to fight\\nfor their country, scarcely half that number returned. The company was organ-\\nized at Little Traverse in 1863 by Lieut. G. A. Graveraet, a gallant young\\nsoldier, who fell mortally wounded in the battle before Petersburg, after digging\\na grave for his father who fell by his side.\\nLetters received home from superior officers stated that the Indians were\\namong the best soldiers in the service. They entered each battle with vim and\\nvigor and fought as gallantly for that same country under the stars and stripes\\nas their ancestors did when they defended it from the whites under the feathers\\nof the wild American Eagle.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0083.jp2"}, "84": {"fulltext": "w\\nEOSMA; THE OTTAWAS\\nN READMOND township, neath the wide spreading- boughs of a large oak,\\nis a mound which marks the last resting- place of one of the noble red\\nmen of the forest.\\nHaving heard that there was a story connected with the one whose remains\\nwere interred beneath the sod, the writer asked an old native who resided near\\nby if he could inform him of the circumstances of the case. Bad story; me\\ntell you, replied the old Indian, and as he lighted his pipe I sat down on a log\\nbeside him while he related the following sad tale:\\nDuring the palmiest days of the Ottawa Indians, when their arrows brought\\nthe crimson blood spouting forth from many a wild deer and their war-whoops\\nsent terror to the hearts of the braves of contemporary tribes, Weosma, a brave", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0084.jp2"}, "85": {"fulltext": "WEOSMA: A TALE OF THE OTTAWAS 77\\nwarrior and hunter, whose aim was perfect and whose foot was as light as a\\nfleeting- deer s, resided with his aged mother among a peaceful clan of these\\nIndians who had pitched their tents where Cross Village now stands.\\nAll the young maidens of the village vied with each other in trying to win\\nthis brave young hunter s hand, but he was heedless to their attentions and\\nlived happily in the company of his mother. But as Cupid was not absent, only\\nsleeping, the wanting one at last appeared and awoke the nymph of love to his\\nhighest pitch, and Weosma was a victim as helpless as any ever was before.\\nHis enamorate was Enewah, the bewitching daughter of a great chief who\\nruled over the tribe in the region of Little Traverse. Weosma had first met her\\nwhile on a hunting expedition and ever after that eventful day his life was not\\nthe same; he was unhappy when out of her company and he exerted himself\\nin performing brave deeds that he might be worthy of Enewah s love. Enewah\\nin turn looked with favor upon his attentions and their wedding day was fixed,\\nand all looked bright and promising for the future life of the happy couple.\\nBut like the adder that stingeth in the dark, an evil one appeared upon the", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0085.jp2"}, "86": {"fulltext": "78 THE OTTAWAN\\nscene, who by the fertility of a revengeful brain, forever blighted their happy\\nlife.\\nAmo, a rejected suitor of Knewah s, had sworn revenge upon the fair\\nyoung maiden, and now came a glorious opportunity to carry out his vendetta.\\nGreat preparations had been made for the wedding day. As Weosma was a\\nvery popular young man, all the chiefs and medicine men of the tribe were to\\nhold a great feast in honor of his success. The evening previous to the great\\noccasion Amo arrived at Enewah s wigwam in breathless haste and warned the\\ngirl not to marry a young man who was already betrothed to a woman\\nof another tribe, which, to the Ottawas, was a great crime. Enewah only\\nlaughed in scorn at Amo s scheme and turned away, saying that Weosma was\\ntoo good a man to do anything of that sort. Then Amo told the story to her\\nfather, the great chief, who thinking him his friend, forbid his daughter marry-\\ning such a scoundrel as Weosma was proven to be.\\nWhen Weosma arrived at Enewah s wigwam that evening to finish prepara-\\ntions for the next day, the chief received him very coldly and told him what he", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0086.jp2"}, "87": {"fulltext": "WEOSMA: A TALE OF THE OTTAWAS 79\\nhad heard. Excuses were of no avail and after a few words Weosma was ordered\\nout of his sight forever.\\nIn despair the young man returned home. Little did he sleep that night.\\nThe next morning bright and early he took down his bow and quiver of arrows\\nand started for the woods. He returned shortly, however, with two spotless\\nwhite pigeons, which he threw upon the ground before his mother, sa3nng:\\nMother, I am as innocent of the crime of which I am accused as are those pig-\\neons; I know you will believe me if no one else will. Those are the last birds\\nI will ever shoot for you, and with that he drove his hunting knife to his\\nheart and expired. He was buried near the place where he killed the pigeons,\\nand the mound now marks the spot.\\nThe news of his death spread throughout the tribe, and the gay throng\\nthat was to gather in fete on the morrow was turned into one of sorrow and\\ndisappointment.\\nWhen the chief heard of the story of the two pigeons he at once summoned\\nAmo, but the latter, thinking the truth would be discovered, had fled from the\\ncountry.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0087.jp2"}, "88": {"fulltext": "80 THE OTTAWAN\\nEnewah, who had cherished the hope that her lover might be proven\\ninnocent in the sight of her father, became almost frantic at the sad news.\\nShe rapidly pined away, and finally ended her earthly existence by the same\\nhunting knife that had killed her lover, with these words: Bama, bama pe\\nning ga wa ba ma, which translated mean, I will see him bye-and-bye.\\nAs he finished speaking the old man s eyes filled with tears, and he bowed\\nhis head in sorrow at the recollection of one of the saddest tragedies that ever\\nblighted the history of his happy ancestors.", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0088.jp2"}, "89": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0089.jp2"}, "90": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0090.jp2"}, "91": {"fulltext": "", "height": "1824", "width": "2044", "jp2-path": "ottawanshorthist01wrig_0091.jp2"}, "92": {"fulltext": "9 3\\nt", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0092.jp2"}, "93": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0093.jp2"}, "94": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0094.jp2"}, "95": {"fulltext": "", "height": "1409", "width": "2015", "jp2-path": "ottawanshorthist01wrig_0095.jp2"}, "96": {"fulltext": "", "height": "1501", "width": "2134", "jp2-path": "ottawanshorthist01wrig_0096.jp2"}}