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whole is then cut by a large green stone dike running in an approximately 
north and south direction, from which stringers have been sent out across 
and through the other rocks. The dike itself is faulted in one place. As 
seen, it strikes about north and south: the mica schists strike N. 58 degrees 
E. and dips to the south of this direction at an angle of 70 degrees, except 
just at the northeast point where the rocks, as we have seen, dip northeast 
into the lake. 
In the revolving years following the glacial epoch the region was inhab- 
ited by Indians. These peoples visited this picturesque island. There the 
medicine man danced and “made medicine’, and the Indian wooed his 
squaw in the squaw dance. From there the deities called the dusky inhab- 
itants to partake with them the eternal bliss of the happy hunting ground. 
Furthermore, to commemorate the events of that far away time, the 
medicine man chiseled the then life scenes on the polished rock surface 
of their island home. These are pictographs of human beings, dance 
scenes, and outlines of the animal gods worshiped by the men making the 
pictures. These have been preserved to the investigator, though all history 
of their purpose has vanished and but only a very faint legendary history 
of the people who made them can be had from the legends of the aborigines 
who now occupy the country. The pictographs, thus preserved, are of dance 
scenes, medicine ceremonies, scenes of the hunt, and dream scenes. 
This island has one peculiar feature. The polished rock area is hollow 
beneath; and, on walking over it, it gives a hollow, drum-like sound. For 
this reason it is considered sacred by the Indians of the reservation even to 
this day. They say it is the home of their god and that he “drums” when- 
ever they go on the island to tell them they are on sacred ground. Conse- 
quently, to appease this god and keep his good will and to have their lives 
more happy, they place “medicine”, tobacco, and smelling herbs in the 
crevices and the ‘hollow’ place in the rock as an offering to him. 
This island is also called “Ghost Island.” Tradition has it that in the 
second generation back a corpse in a coffin was taken there for interment. 
There it was left for a little while, while the people went back to the 
village in accordance with their burial customs. When they returned, the 
corpse had disappeared. “The god of the island had taken him to his 
abode.” 
It is also a fact that in the old times and even now God and the drum 
have a close relationship among Indians in this northern country. In the 
old times there was a drum house; and some one was always left to keep 
charge of the drum. To lose the drum was to incur the enmity of the gods. 
Their reverence for the drum has had influence, no doubt, in causing them 
to worship the “drum place” on this island and cause them to honor it with 
their sacred drawings. 
Who made the pictographs of this island? The drawings seem to be 
similar to those at Pipestone, Minneseta, which are known to be Siouan. 
Furthermore, the Chippewas of the region say: “Our people did not make 
the ‘rock pictures; but have this tradition as to what beings made them 
