by the French government, and continued by the British. Sometimes the packages had to be unloaded to lighten the boats for the Rapids, and then the merry voyageurs would join in the Canadian Boat Song:

"Row, brothers, row, the stream runs fast,

The Rapids are near and the daylight's past."

WABADO BEACH (166): Good bathing beach at St. Clair Point.

Wabado was the name of an Indian brave who secured many favours for the white men, and generally aided the Missionaries as interpreter, scout and benefactor.

WATER WORKS STATION (45): Pumping plant and power house for the Municipal Water, Light and Power Company. Mackinac has as fine a sewer system, as pure a water supply, and as perfect lighting and electric service as any place in the country.

WAWATAM BROOK (66): A brook flowing from a spring source into Hanks Pond.

It is named for Wawatam, the Ojibway chief who be friended the English trader, Alexander Henry, at the time of the massacre at Old Mackinaw in 1763. Henry calls him his "brother." He formed for Henry one of those attachments so characteristic of the Indian temperament. He had warned Henry, as plainly as he dared, and tried to get him away, but failed. After the massacre, at a critical moment, Wawatam appeared before the Indian chief Minavavana, who held Henry prisoner, and demanded the fulfilment of the pledge he had made to Wawatam to save his "brother." His plea proved effective. He and his wife appeared, loaded with merchandise which they laid at the feet of the assembled chiefs, and Wawatam spoke thus:

"What would you experience did you behold your dearest friend, your brother, a slave, exposed to every insult and torment? This is my case, for I adopted him into my family, and because you are my relation, he is therefore your relation. I bring these goods to buy off every claim you may have upon my brother."

The chiefs acceded to the request, accepted the presents, and told Wawatam to take him home, which he did. The whole family was overjoyed, and provided Henry with the first hearty meal he had had since his capture.

For greater safety Wawatam then conducted Henry across the Straits to the Island, and concealed him in Skull Cave, where Henry passed the night. After the danger had passed, Henry spent a winter with Wawatam at the latter's hunting grounds, returning to the Island in the spring. Henry was later rescued from the Island by a canoe party containing Madame Cadotte, who was on the way from Montreal to the Sault. At the Sault, Henry found a protector in his old friend, M. Cadotte. The last told us of Wawatam is connected with the scene of parting on the Island. Says Henry:

"All the family accompanied me to the beach; and the canoe had no sooner put off than Wawatam commenced an address to the Kichi Manito, beseeching him to take care of me, his brother, till we should meet again."

Mrs. Dousman, a resident of the Island, told Schoolcraft that Wawatam became blind and was accidentally burned in his lodge at Ottawa Point.

WAZHUSKA TRAIL (15): Trail up the bluff from Echo Grotto to Manitou Trail.

Wazhuska, or Chusco, was a noted Indian Ches-a-kee. He lived on the Island at the time Henry R. Schoolcraft was

Indian Agent there. Wazhuska pretended to have powers as a spiritualist, and on the occasion of his so-called communications with the spirit world, a rude pyramidal lodge was built, of poles and skins, entirely shut in, and firmly secured by imbedding the ends of the poles in the ground. Wazhuska was then bound with white-wood withes, in a canoe sail, and placed within. Soon the lodge would begin swaying to and fro, seeming to keep time with Wazhuska's melancholy chant. Presently a rustling sound would be heard at the top of the lodge, indicating the presence of the spirit. The person for whom the spirit was invoked was then privileged to ask such questions as he desired. Schoolcraft could never get Wazhuska to admit that he had practised any deception, or that he had by any physical means caused the lodge to sway or the voice to speak. But he said he believed the ministering spirits to be evil spirits.

Wazhuska was born near the head of Lake Michigan, and is said to have been about ten years old at the time of the massacre at Old Mackinaw in 1763. He was an orphan and lived with his uncle, under the care of his grandmother. He claimed that his strange spiritual powers came to him during a long and severe fasting when he was a young man, and that he first made use of them when on a war expedition towards the place where Chicago now stands, when his party was short of food, and fearful of ambush. They soon discovered both game and the position of their enemies. In 1815 the commander of the garrison at Fort Mackinac, disappointed by the delay of a vessel which was expected from Detroit with winter supplies, is said to have resorted to the powers of Wazhuska. The latter located the position of the vessel a little below the mouth of the St. Clair River,

and stated the day it would arrive at Mackinac. It came on that day, and the Captain corroborated Wazhuska's explanation of what caused the delay and where the vessel was on the day in question. Wazhuska related the above curious incident a little while before his death, to Mr. William M. Johnson of Mackinac Island.

WENNIWAY PROSPECT (25): A lookout point on the east bluff, at the top or landing of the Water Works steps, giving a splendid view of Voyageurs' Bay.

It is named for the Indian into whose hands the trader Alexander Henry fell, when he was found in the house of M. Langlade after the massacre at Old Mackinaw in 1763. Wenniway, at the point of plunging a knife into the trader, suddenly dropped his arm, saying: "I won't kill you," telling him that he should take the place of his brother, Musinigon, whom he had lost in the wars with the English. It was after this that Henry was rescued by Wawatam, at the council of Minavavana, and taken to Skull Cave on the Island.

WEST BLOCK HOUSE (72): Built by the British in 1780.

In the spring of 1812 Fort Mackinac was within the intersecting lines of the three block houses. There were no buildings within the lines. The only approach was through the south and north sally ports, each provided with portcullis that could be instantly dropped. Secured by gates doubly planked, they could be closed any time during the day or night. Strong, squared cedar palisades or pickets were set vertically on the walls and in the ground intersecting the inner lines of the block houses. They were about eight feet high, pointed on top, pierced at intervals by two rows of loop holes, one-half on two adjoining

pickets, for musketry, angled from within outward, so that standing or kneeling, the fire could be delivered toward the enemy in any direction. Near the block houses, sharppronged iron spikes called calthorps, were set in the apses of the pickets, like spikes, wherever the ground seemed to favour the scaling parties. The block houses were armed with iron cannonades that protected the picket walls of the fort, and iron guns well planted at convenient places so as to rake the hillsides and other approaches.

WHITE BEACH (203): The beach on Haldimand Bay between the Life Saving or Coast Guard Station and the Island House dock, lying across the street and directly at the south and in front of Marquette Park.

This beautiful beach is named in honour of the late Peter White, who was one of the foremost citizens of Michigan. Mr. White was President of the Mackinac Island State Park Commission, and gave to the Island, as he did to his home city, Marquette, the most loyal and efficient service. To his efforts and liberality is due in large part the statue of Marquette in the centre of Marquette Park. He was born at Rome, New York, October 30th, 1830; died at Detroit, 1908.

WIGWAM TRAIL (127): Trail used by Indians between the town and Indian Village.

The word wigwam is peculiar to the Algonquin tribes, to which the Indians of the Mackinac country belonged, and who lived in the forest. The corresponding word for the Indians who lived on the plains was tepee. The original Ojibway word was wigiwam, from the word wigiw, meaning "he dwells," a word obsolete in Ojibway, but preserved in Cree. Hennepin tells of wigwams on the Upper Mississippi "made of fine mats of painted rushes and adorned