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In fact, so insidious was the hostility that even the very grounds of Fort Snelling were the scene of bloody encounters. Attempts were made to keep the Chippewas away from Fort Snelling by attaching them to the agency of H. R. Schoolcraft at Sault Ste. Marie. But the distance was so great and the route so difficult that the Chippewas did not make the journey to consult that agent.
Schoolcraft, pleased with the poetical cast of the story, and the euphonious name, made confusion worse confounded by transferring the hero to a distant region and identifying him with Manabozho, a fantastic divinity of the Ojibways.
And it behooves us now and again to revive the old substance in a new form, to come afresh to a self-consciousness of our function. It is not good for any man to hold a debased and inferior opinion of himself or of his work, and in the field of schoolcraft it is easy to fall into this self-depreciating habit of thought.
After four days of balloting there, seven Dominick-Croffut men voted for me my first appearance as a candidate. On the seventy-seventh ballot Schoolcraft withdrew, and all the Dominick-Croffut men voted for me. On the seventy-ninth ballot I got, in addition, two opposition votes Woodruff had bought for me at eight hundred dollars apiece. I was a Senator of the United States.
Longfellow spoke of the Chippewa tales as forming an Indian Edda, the term was doubtless in a poetic and very general sense permissible. But its want of literal truth seems to have deeply impressed the not generally over particular or accurate Schoolcraft, since his first remarks in the Introduction to the Hiawatha Legends are as follows:
Its effect on the land, it was thought, would be to bring too much straw! On one side of this island of wood lies the little village or large hamlet of Schoolcraft. Here we were most cordially welcomed by General Boden, and all of his fine descendants. The head of this family is approaching seventy, but is still hale and hearty. His head is as white as snow, and his face as red as a cherry.
Among those who have discussed this problem may be mentioned in chronological order: Fra Marquette in 1673, Baron La Hontan 1689, Charlevoix 1721, Carver 1766, Weld 1796, Major S.A. Storrow 1817, Capt. Henry Whiting 1819, H.R. Schoolcraft 1820, Gen.
It is a curious fact that the Indians had some notion of a race of beings corresponding in many respects to the English fairies. Schoolcraft describes them as small creatures in human shape, inhabiting rocks, crags, and romantic dells, and delighting especially in points of land jutting into lakes and rivers and which were covered with pinetrees. They were called Puckweedjinees, little vanishers.
A head chief is 'tapued an inch thick, and perfectly unapproachable. Magical power abides in and emanates from him. Among the Red Indians, as Schoolcraft says, 'priests and jugglers are the persons that make war and have a voice in the sale of the land. Mr. E. W. Robertson says much the same thing about early Scotland.
Schoolcraft in his "Narrative" speaks of a war message having been transmitted to the Torch lake Indians, by Black Hawk, or his counsellors, in 1830, and repeated in the two succeeding years; and adds that similar communications were made to other tribes. The message, continues Mr. Schoolcraft, was very equivocal. It invited these tribes to aid the Sacs in fighting their enemies.
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