Books: History of the Ottawa and Chippewa Indians of Michigan

A >> Andrew J. Blackbird >> History of the Ottawa and Chippewa Indians of Michigan

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From this evidence of working in metals and from the many other relics
of former occupants, it is evident that this country has been inhabited
for many ages, but whether by descendants of the Jews or of other
Eastern races there is no way for us to determine.

CHAPTER XII.

The Present Condition of the Indians of this State.

Some histories have been written by white men of events since the
Ottawa and Chippewa Indians came in contact with white people in this
part of the country, but here is given the history of this race of
Indians before that time. This account of the Ottawa and Chippewa
Indians is of as much interest to every inquirer into the histories of
nations, as that of any other people; and all philanthropic people, and
those who are endeavoring to enlighten and Christianize the Indians,
will feel deeply interested in becoming acquainted with the past
history as well as the present condition of these once numerous and
warlike people.

There are now but comparatively few living in the State of Michigan,
trying to become civilized and to imitate their white neighbors in
agricultural industries and other civilized labors. The greater part of
them are being Christianized and are members of various Christian
churches of the country, erecting houses of worship with their own
hands in which to worship the true God in spirit and in truth. A few of
them are becoming native preachers and expounders of the Gospel.

A treaty was concluded in the city of Washington in the year 1836, to
which my people--the Ottawas and Chippewas--were unwilling parties, but
they were compelled to sign blindly and ignorant of the true spirit of
the treaty and the true import of some of its conditions. They thought
when signing the treaty that they were securing reservations of lands
in different localities as permanent homes for themselves and their
children in the future; but before six months had elapsed from the time
of signing this treaty, or soon after it had been put in pamphlet form
so that all persons could read it and know its terms, they were told by
their white neighbors that their reservations of land would expire in
five years, instead of being perpetual, as they believed. At the end of
this time, they would be compelled to leave their homes, and if they
should refuse they would be driven at the point of the bayonet into a
strange land, where, as is almost always the case, more than one-half
would die before they could be acclimated. At this most startling
intelligence more than half of my people fled into Canada; fled to the
protection of the British government; fled, many of them, even before
receiving a single copper of the promised annuities; fled to a latitude
like that in which they had been accustomed to live. The balance of
them determined to remain and await whatever the consequences might be,
and receive the annuities which they were promised for twenty years.
But fortunately their expulsion from the State was suddenly stayed, in
the years 1850 and '51. By the kindness of the people of the State of
Michigan, they were adopted as citizens and made equal in rights with
their white neighbors. Their voice was to be recognized in the ballot
box in every election; and I thought, this is what ought to be, for the
same God who created the white man created the red man of the forest,
and therefore they are equally entitled to the benefits of
civilization, education and Christianity.

At that time I was one of the principal ones who advocated this cause,
for I had already received a partial education, and in my understanding
of this matter, I thought that was the only salvation of my people from
being sent off to the west of the Mississippi. In laboring for the
object, I suffered very great hardship and many struggles, but was at
last successful.

But in order that my people can enjoy every privilege of civilisation,
they must be thoroughly educated; they must become acquainted with the
arts and sciences, as well as the white man. Soon as the Indian youths
receive an education, they should be allowed to have some employment
among the whites, in order to encourage them in the pursuit of
civilization and to exercise their ability according to the means and
extent of their education, instead of being a class of persons
continually persecuted and cheated and robbed of their little
possessions. They should have been educated amongst the civilized
communities in order to learn the manners and customs of the white
people. If this method could have been pursued in the first instance,
the aborigines of this country would have secured all the advantages of
civilization, education and Christianity. This was my plan and my
proposition at the council of Detroit, in the treaty of 1855, as there
was quite a large sum of money set apart and appropriated by the
Government for the education of Indian youth of the Ottawa and Chippewa
Indians of Michigan, and I made the proposition at this council that
the sum for that purpose be retained in the hands of the Government
solely to pay for the education of those Indian youths who should be
educated in a civilized community, instead of committing this sum of
money to the hands of the preachers and teachers in the missions among
the Ottawas and Chippewas. If my plan could have been adopted, even as
late as thirty-two years ago, we should have had, by this time, many
well-educated Indians in this State, and probably some good farmers,
and perhaps some noted professors of sciences would have been
developed, and consequently happiness, blessings and prosperity would
have been everywhere among the aborigines of the State of Michigan.

CHAPTER XIII.

The Lamentation of the Overflowing Heart of the Red Man of the Forest.

Hark! What is that I hear,
So mournfully ringing in my ear,
Like a death song of warriors,
For those who fell by their brave sires?
Is this the wail now sounding
For my unhappy future?

O my destiny, my destiny! How sinks my heart, as I behold my
inheritance all in ruins and desolation. Yes, desolation; the land the
Great Spirit has given us in which to live, to roam, to hunt, and build
our council fires, is no more to behold. Where once so many brave
Algonquins and the daughters of the forest danced with joy, danced with
gratitude to the Great Spirit for their homes, they are no more seen.
Our forests are gone, and our game is destroyed. Hills, groves and
dales once clad in rich mantle of verdure are stripped. Where is this
promised land which the Great Spirit had given to his red children as
the perpetual inheritance of their posterity from generation to
generation? Ah, the pale-faces who have left their fathers' land, far
beyond the ocean, have now come and dispossessed us of our heritage
with cruel deceit and force of arms. Still are they rolling on, and
rolling on, like a mighty spray from the deep ocean, overwhelming the
habitations of nature's children. Is it for the deeds of Pocahontas, of
Massasoit, of Logan, and hosts of others who have met and welcomed the
white men in their frail cabin doors when they were few in numbers,
cold and hungry? Is it for this that we have been plundered, and
expelled at the point of the bayonet from the hallowed graves of our
brothers and sires? O, my father, thou hast taught me from my infancy
to love this land of my birth; thou hast even taught me to say that "it
is the gift of the Great Spirit," when yet my beloved mother clasped me
close to her peaceful breast while she sang of the warlike deeds of the
great Algonquins. O, my father, our happiest days are o'er, and never
again shall we enjoy our forest home. The eagle's eye could not even
discover where once stood thy wigwam and thy peaceful council fire. Ah,
once it was the happy land, and all the charms were there which made
every Indian heart swell with thanks to the Great Spirit for their
happy homes. Melodious music was heard in every grove, sung by the wild
birds of the forest, who mingled their notes sweetly with the wild
chant of my beloved sisters at eve. They sang the song of lullaby to
the pawpose of the red man whilst swinging in the cradle from the shady
trees, wafted gracefully to and fro by the restless wind. The beautiful
old basswood tree bending so gracefully stood there, and the brown
thrush sang with her musical voice. That tree was planted there by the
Great Spirit for me to sport under, when I could scarcely bend my
little bow. Ah, I watched that tree from childhood to manhood, and it
was the dearest spot to me in this wide world. Many happy youthful days
have I spent under this beautiful shady tree. But alas, alas, the white
man's ax has been there! The tree that my good spirit had planted for
me, where once the pretty brown thrush daily sat with her musical
voice, is cut down by the ruthless hands of the white man. 'Tis gone;
gone forever and mingled with the dust. Oh, my happy little bird, thy
warbling songs have ceased, and thy voice shall never again be heard on
that beautiful shady tree. My charming bird, how oft thou hast aroused
me from my slumber at early morn with thy melodious song. Ah, could we
but once more return to our forest glade and tread as formerly upon the
soil with proud and happy heart! On the hills with bended bow, while
nature's flowers bloomed all around the habitation of nature's child,
our brothers once abounded, free as the mountain air, and their glad
shouts resounded from vale to vale, as they chased o'er the hills the
mountain roe and followed in the otter's track. Oh return, return! Ah,
never again shall this time return. It is gone, and gone forever like a
spirit passed. The red man will never live happy nor die happy here any
more. 'Tis passed, 'tis done. The bow and quiver with which I have shot
many thousands of game is useless to me now, for the game is destroyed.
When the white man took every foot of my inheritance, he thought to him
I should be the slave. Ah, never, never! I would sooner plunge the
dagger into my beating heart, and follow the footsteps of my
forefathers, than be slave to the white man.

MACK-E-TE-BE-NESSY.

CHAPTER XIV.

The Twenty-one Precepts or Moral Commandments of the Ottawa and
Chippewa Indians, by Which They Were Governed in Their Primitive State,
Before They Came in Contact With White Races in Their Country--The Ten
Commandments, The Creed, and The Lord's Prayer in the Ottawa Language
as Translated by the Author.

1st. Thou shalt fear the Great Creator, who is the over ruler of all
things.

2d. Thou shalt not commit any crime, either by night or by day, or
in a covered place: for the Great Spirit is looking upon thee always,
and thy crime shall be manifested in time, thou knowest not when, which
shall be to thy disgrace and shame.

3d. Look up to the skies often, by day and by night, and see the son,
moon and stars which shineth in the firmament, and think that the Great
Spirit is looking upon thee continually.

4th. Thou shalt not mimic or mock the thunders of the cloud, for they
were specially created to water the earth and to keep down all the evil
monsters that are under the earth, which would eat up and devour the
inhabitants of the earth if they were set at liberty.

5th. Thou shalt not mimic or mock any mountains or rivers, or any
prominent formation of the earth, for it is the habitation of some
deity or spirit of the earth, and thy life shall be continually in
hazard if thou shouldst provoke the anger of these deities.

6th. Honor thy father and thy mother, that thy days may be long upon
the land.

7th. Honor the gray-head persons, that thy head may also be like unto
theirs.

8th. Thou shalt not mimic or ridicule the cripple, the lame, or
deformed, for thou shall be crippled thyself like unto them if them
shouldst provoke the Great Spirit.

9th. Hold thy peace, and answer not back, when thy father or thy mother
or any aged person should chastise thee for thy wrong.

10th. Thou shalt never tell a falsehood to thy parents, nor to thy
neighbors, but be always upright in thy words and in thy dealings with
thy neighbors.

11th. Thou shalt not steal anything from thy neighbor, nor covet
anything that is his.

12th. Thou shalt always feed the hungry and the stranger.

13th. Thou shalt keep away from licentiousness and all other lascivious
habits, nor utter indecent language before thy neighbor and the
stranger.

14th. Thou shalt not commit murder while thou art in dispute with thy
neighbor, unless it be whilst on the warpath.

15th. Thou shalt chastise thy children with the rod whilst they are in
thy power.

16th. Thou shalt disfigure thy face with charcoals, and fast at least
ten days or more of each year, whilst thou are yet young, or before
thou reachest twenty, that thou mayest dream of thy future destiny.

17th. Thou shalt immerse thy body into the lake or river at least ten
days in succession in the early part of the spring of the year, that
thy body may be strong and swift of foot to chase the game and on the
warpath.

18th. At certain times with thy wife or thy daughters, thou shalt clean
out thy fireplaces and make thyself a new fire with thy fire-sticks for
the sake of thyself and for the sake of thy children's health.

19th. Thou shalt not eat with thy wife and daughters at such time, of
food cooked on a new fire, but they shall be provided with a separate
kettle and cook their victuals therein with an old fire and out of
their wigwam, until the time is passed, then thou shalt eat with them.
[Footnote: See Dr. Bondinot's work, "The Star in the West," pp. 216 and
225.]

20th. Thou shalt not be lazy, nor be a vagabond of the earth, to be
hated by all men.

21st. Thou shalt be brave, and not fear any death.

If thou shouldst observe all these commandments, when thou diest thy
spirit shall go straightway to that happy land where all the good
spirits are, and shall there continually dance with the beating of the
drum of Tchi-baw-yaw-booz, the head spirit in the spirit land. But if
thou shouldst not observe them, thy spirit shall be a vagabond of the
earth always, and go hungry, and will never be able to find this road,
"Tchi-bay-kon," in which all the good spirits travel.

THE TEN COMMANDMENTS.

1st. Pay-zhe-go ke-zhe-maw-nito me-so-de kay-go kaw-ge-zhe-tod; ke-gaw-
pay-zhe-go gwaw-nawdji-aw ane-go-ko-day-a-you ke-gaw-pay-zhe-go saw-ge-
aw.

2d. Kaw-we aw-nesh ke-zhe-maw-nito ke-gaw-wo-we nossi.

3d. Au-nwe-be-we-ne-ge-zhe-got ke-gaw-kwaw-nawdji-ton.

4th. Kouss kanie ke-gaw-she ke-gaw-me-naw-tene-mawg ke-nwezh tchi-we-
pe-maw-deze-yan aw-zhon-daw aw-king.

5th. Ke-go au-we-yaw me-saw-wa-ne-maw-gay.

6th. Ke-go nau-nawe e-nau-de-se-kay.

7th. Ke-go ke-mou-de-kay.

8th. Ke-go kawie ke-no-wish-ke-kay tche-baw-taw-maw-de-baw au-we-ya.

9th. Ke-go mes-sau-we-naw-mau-we-ye-gay ke-dji-pe-maw-de-si o-we-de-
gay-maw-gaw-non.

10th. Ke-go kauie au-we-yaw mes-saw-wendau mau-we-ye-gay ke-go andaw-
nedji.

THE CREED.

Men da-bwe-taw-waw Pa-zhe-go maw-nito we-osse-mind, me-zo-day ke-go
nay-taw-we-tod, kaw-ge-zhe-tod wau-kwee aw-ke kanie. Men day-bwe-taw-
we-mon kaice ogwisson paw-ye-zhe-go-nedjin Jesus Krist te-bay-ne-me-
nong. We-ne-zhe-she-nedjin maw-niton o-ge-aw-neshe-naw-bay-we-egoun,
Mari-yon kaw-gaw-ge we-nedjin oge-ne-ge-egoun. Ke-go-daw-ge-to me-gwaw
o-ge-maw-wit Ponce Pila-tawn, ke-baw-daw-kaw-ko-wou tche-baw-yaw-te-
gong, ke-ne-bon ke-naw-gwo-wau kauie au-naw-maw-kaw-mig ke-e-zhaw, waw-
ne-so-ke-zhe-te-nig Ke-au-be-tchi-baw. Waw-kwing ke-e-zhaw, naw-maw-
daw-be o-day-baw-ne-we-kaw-ning ke-zle-maw-niton way-osse me-medjin me-
zo-day ke-go nay tau-we-to-nedjin me-dawst waw-de-be ke-be-ondji-bawd,
tche-be-te-baw-ko-nod pay-maw-de-ze-nedjin, nay-bo-nedjin kauie. Men
day-bwe-taw-waw Way-ne-zhe-shed maw-nito, men day-bwe-tawn kitche-two
kaw-to-lic au-naw-me-a-we-gaw-mig, kay-tchi-two-wendaw-go-ze-djig o-we-
do-ko-daw-de-we-ne-wau paw-taw-do-wene kawss-au-maw-gay-win aw-bedji-
baw-win ezhe-owe-yossing kaw-go-ne pe-maw-de-se-win. Aw-pe-lege.

THE LORD'S PRAYER.

Nossinaw wau-kwing e-be-you au-pe-gwish ke-tchi-twaw-wend-oming ke-daw-
no-zo-win, au-pe-gish pe-daw-gwe-she-no-maw-gok ke-do-gimaw-o-win, ena-
daw-mon au-pe-gish ezhe-wa-bawk, ti-bish-wau-kwing mego kauie au-king.
Me-zhe-she-nong nongo au-gi-zhe-gawk nin baw-kwe-zhe-gaw-ne-me-naw
menik e-you-yong en-daw-so ke-zhe-gok. Po-ne-ge-tay-taw-we-shi-nong
kauie kaw-nish ki-e-nange te-bish-kon ezhe-pone-ge-day-taw-wou-ge-dwaw
kaw-neshke-e-yo-mendjig, ke-go kauie ezhe-we-zhe-she-kong-gay kaw-gwe
ti-bandji-gay-we-ning, au-tchi-tchaw-yo-ing dansh etaw eni-naw-maw-we-
she-nong maw-tchaw-go-e-wish. Ken maw-ke-daw-yon o-ge-maw-owen, mawsh-
kaw-we-se-win kauie pe-she-gain-daw-go-se-win, kaw-ge-gay-kow-mig au-
pe-nay dash kau-e-go kaw-ge-nig. Amen.

GRAMMAR
OF THE
OTTAWA AND CHIPPEWA LANGUAGE.

NOUNS.

Common nouns in the Ottawa and Chippewa language are divided into two
classes, animate and inanimate. Animate nouns are those which signify
living objects or objects supposed to have life, as persons, animals
and plants. Inanimate nouns signify objects without life.

A third form of nouns is derived from these two classes, called
diminutive nouns. These are formed by the termination "ens" or "na"
placed upon other nouns.

The plural of animate nouns is usually formed by adding the syllable
"wog" to the singular; if the word ends in a vowel, only the letter "g"
is added; and sometimes the syllables "yog," "ag," or "og."

All words are pronounced with accent on the last syllable.

Sing. Pl. Eng.

Pe-nay, Pe-nay-wog, Partridge.
Aw-dje-djawk, Aw-dje-djaw-wog, Crane.
Waw-mawsh-kay-she, Waw-mawsh-kay-she-wog, Deer.
Waw-goosh, Waw-goosh-og, Fox.
Pezhe-kee, Pezhe-kee-wog, Cattle.
Pezhe-keens, (dim.) Pezhe-keens-og, Calf.
Aw-ni-moush, Aw-ni-moush-og, Dog.
Aw-ni-mouns, (dim.), Aw-ni-mouns-og, Puppy.

The plural of inanimate nouns usually terminates in an, en, on, or n.

Sing. Pl. Eng.

We-ok-won, We-ok-won-an, Hat.
Wig-wom, Wig-wom-an, House.
Mo-ke-sin, Mo-ke-sin-an, Shoe.
Maw-kok, Maw-kok-on, Box.
Maw-kok-ons, (dim.), Maw-kok-on-son, Small box.
Tchi-mawn, Tchi-mawn-an, Boat.
Tchi-maw-nes, (dim.), Tchi maw-nes-on, Small boat.

Nouns have three cases, nominative, locative and objective. The
locative case denotes the relation usually expressed in English by the
use of a preposition, or by the genitive, dative and ablative in Latin.

Nom. Aw-kick, Kettle.
Loc. Aw-kick-ong, In the kettle.
Obj. E-naw-bin aw-kick-ong, Do look in the kettle.

This relation can be expressed by the word "pin-je," as "Pin-je aw-
kick,"--in the kettle; "E-naw-bin pin-je aw-kick,"--do look in the
kettle; but this form is seldom used. It is employed only for great
emphasis or formality.

The locative termination is "ong," "eng," or "ing."

The objective case is like the nominative when the subject is in the
1st or 2d person, but when the subject is in the 3d person the object
takes the termination "won."

Example of locative and objective cases: Chicago is derived from she-
gog-ong, the locative case of the Ottawa word she-gog, meaning skunk;
nominative, she-gog; locative, she-gog-ong; objective, she-gog or she-
gog-won.

Locative case--
She-gog-ong ne-de-zhaw, I am going to Chicago.
She-gog-ong ne-do-je-baw, I come from Chicago.
She-gog-ong e-zhawn, Go to Chicago.

Objective case--
1st p.--She-gog ne-ne-saw, I kill the skunk.
2d p.--She-gog ke-ne-saw, You kill the skunk.
3d p.--She-gog-won o-ne-sawn, He kills the skunk.

Gender is distinguished by the word "quay," either prefixed or added to
nouns, to indicate the feminine.

Aw-ne-ne, pl. wog; Man. Aw-quay, pl. wog; Woman.
Aw-nish-naw-bay; Indian man. Aw-nesh-naw-bay-quay; I. woman.
Osh-kee-naw-way; Young man. Osh-kee-ne-ge-quay; Y. woman.
Que-we-zayns, pl. og; Boy. Quay-zayns, pl. og; Girl.
Aw-yaw-bay-pe-zhe-kee; Bull. Quay-pe-zhe-kee; Cow.

Proper names always form the feminine by adding "quay."

Ce-naw-day; Irishman. Ce-naw-day-quay; Irishwoman.

Some genders are irregular.

Aw-ke-wa-zee; Old man. Me-de-mo-gay; Old woman.
Aw-be-non-tchi, an infant, has no distinction of gender.
Os-see-maw, pl. g; Father. O-gaw-shi-maw, pl. g; Mother.
Me-kaw-ne-see-maw; Brother. O-me-say-e-maw; Sister.
O-me-shaw-mes-se-maw; Gr.father. O-kee-mes-se-maw; Grandmother.
O-me-shaw-way-e-maw; Uncle. O-nou-shay-e-maw; Aunt.
We-taw-wis-see-maw; Male cousin. We-ne-mo-shay-e-maw; Fem. cous.

Diminutive nouns take the same modifications as the nouns from which
they are derived.

Verbs and adjectives are modified to agree with the animate or
inanimate nouns to which they belong, as will be illustrated hereafter.

PRONOUNS.

Personal pronouns have no distinction of gender in the third person
singular. A peculiarity of this language is the two forms for the first
person plural. These two forms for pronouns, and for verbs in all moods
and tenses, are like each other except in the first syllable. In one
form the first syllable is always "Ke," and in the other "Ne." The form
commencing with Ke is used only when speaking to one person, and that
commencing with Ne, which might be called the multiple form, is used
whenever more than one person is addressed, even though no word may
appear in the sentence indicating how many. This is an idiosyncracy
which perhaps would never have been developed, certainly would not be
perpetuated, in any except an unwritten language. It is of no effect
except in a language always colloquial. The multiple form will be given
in this grammar as the first person plural, and, whether indicated or
not, the other may be understood as being the same with the change of
the first syllable from Ne to Ke.

PERSONAL PRONOUNS.

Sing. Pl.

1st. p.--Neen or nin, I, ( Ne-naw-wind, (mult.), We.
( Ke-naw-wind,) We.
2d p.--Keen or kin, Thou or you, Ke-naw-waw, You.
3d p.--Ween or win, He or she, We-naw-waw, They.

When these personal pronouns are connected with other words, or when
they become subjects or objects of verbs, the first syllable only is
used, or pronounced. In the third person of verbs the pronoun is
entirely omitted.

Sing. Pl.

Ne wob, I see, Ne wob-me, We see.
Ke wob, You see, Ke wob-em, You see.
Wo-be, He or she sees, Wo-be-wog, They see.

The whole pronoun is sometimes used when the emphatic or intensive form
is desired, as,

Sing.--Neen-ne wob, I myself see.
Keen-ke wob, You yourself see.
Ween wo-be, He himself, or she herself sees.

Pl.--Ne-naw-wind ne-wob-me, We ourselves see.
Ke-naw-waw ke-wob-em, You yourself see.
We-naw-waw wo-be-wog, They themselves see.

POSSESSIVE PRONOUNS..

Ne-daw-yo-em, Mine, Ne-daw-yo-em-e-naw, Ours.
Ke-daw-yo-em, Thine, Ke-daw-yo-em-e-waw, Yours.
O-daw-yo-em, His or hers, O-daw-yo-em-e-waw, Theirs.

Emphatic form--nin ne-daw-yo-em, etc., throughout all the different
persons. When these possessive pronouns are used with nouns, nearly all
the syllables are omitted, except the first, which is added to the noun
in the plural; as--

Sing. Pl.

Ne we-ok-won, My hat, Ne we-ok-won-e-naw, Our hat.
Ke we-ok-won, Your hat, Ke we-ok-won-e-waw, Your hat.
O we ok-won, His hat, O we-ok-won-e-waw, Their hat.

The emphatic form, "my own hat," is made by prefixing the personal
pronouns, as--

Sing. Pl.

Neen ne we-ok-won, Ne-naw-wind ne we-ok-won-e-naw,
Keen ke we-ok-won, Ke-naw-waw ke we-ok-won-e-waw,
Ween o we-ok-won, We-naw-waw o we-ok-won-e-waw.

THE IMPERSONAL PRONOUN.

The impersonal pronoun "maw-got," plural "maw-got-on," may be
represented by the English impersonal or neuter pronoun It, but it has
a wider significance. The inanimate subject of a verb is also
represented by maw-got or maw-got-on. Wa-po-tchin-ga maw-got, or wa-po-
tchin-ga-sa maw-got, it strikes; plural, wa-po-tchin-ga maw-got-on, or
wa-po-tchin-ga-sa maw-got-on, they strike.

Au-no-ke maw-got, It works. Pe-me-say maw-got, It walks.
Ne-bo-we maw-got, It stands. Wo-be maw-got, It sees.
Pe-me-baw-to maw-got, It runs.

Au-nish, interrogative pronoun what; au-naw-tchi, relative pronoun
what; e-we, relative pronoun that.

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