CHAPTER X.
Traditions of the Ottawas Regarding Their Early History—Their Wars and
Their Confederations With Other Tribes of Indians.
Very many centuries ago, before the discovery of the American continent by the white people, the traditions of the Ottawas say they lived along the banks of one of the largest tributaries of the St. Lawrence, now known as the Ottawa river. The Ottawas spread over the country around the head waters of this stream, subduing all other tribes of Indians which they happened to encounter, except the Chippewas and Stockbridge Indians. They have been always friendly and closely related with these tribes, and consequently no war-club was ever raised by either of these against the other. Their language is of the same root, as they could quite intelligently understand each other. Their manners and customs in every way correspond. Their legends, particularly respecting the flood, and their belief in the Supreme Being, the great creator of all things —Ketchi-mat-ne-do—is very much the same; also their belief in the evil spirit, whose habitation was under the earth. To this deity they offered sacrifices as well as to the other gods or deities. These offerings were called in those days peace-offerings and down-offerings. They never sacrificed flesh of animals to the evil spirit. Their offering to this deity was parched corn pounded, then cooked into hominy; this was sacrificed to the evil spirit, not because they loved him, but to appease his wrath.
Although the Chippewas speak almost the same language as the Ottawas and Stockbridge Indians, yet they seem to belong to another family of Indians, as they are much taller than the Ottawas and Stockbridges, and broader across the shoulders—having a full chest, very erect and striding firmly in their walking. They were much more numerous than the Ottawa Indians. They extended from lower Canada north-westward up to Manitoba county. There are three kinds of Chippewas, each kind having a different dialect. The Chippewas in Canada, around the Straits of Mackinaw, the islands in Lake Michigan, Sault Ste. Marie, and west of Lake Superior, are much more enlightened and intelligent, and these, we called common Chippewas; but those on the plains further north or northwest of Lake Superior, "the wild Chippewas;" and those on the north side of Lake Superior going toward Hudson Bay; we called "the Backwoodsmen." This latter race lived entirely by hunting and fishing and endured very great hardships sometimes, particularly, when there was scarcity of game. The Chippewas were very brave people on the war path, and their principal foes were Sioux Indians on the plains. These were called in the Ottawa language "Naw-do-wa-see," and in the Chippewa "Au-bwan." The plurals are "Naw-do-wa-see-wog" and "Au-bwan-og." The "Naw-do-wa-see-wog" are deadly enemies of the Ottawas and Chippewas, and they are the most careless of their lives, for they taught their children from infancy not to fear death. But the Ottawas were, however, considered as the most ancient tribe of Indians and were called by the other tribe "their big brother." Although they are a smaller race, in stature, then many other tribes, they were known as the most wise and sagacious people. Every tribe belonging to all the Algonquin family of Indians looked up to the Ottawas for good counsel; and they were as brave as the Chippewas and very expert on the warpath.
Every tribe of Indians has a different coat of arms, or symbolical sign by which they are known to one another. The emblem of the Ottawas is a moose; of the Chippewas, a sea gull; of the Backswoodsmen, a rabbit; that of the underground tribe, to which I belong, is a species of hawk; and that of the Seneca tribe of Indians is a crotch of a tree. The Ottawa Indians are very nearly extinct in the state of Michigan as there are only two or three families in the state, whose national emblem is a moose, showing them to be descended from pure Ottawa blood; but those who represented themselves as the Ottawas in this state are descendants from various tribes of Indians, even some are Senecas, of the Iroquois family—formerly deadly enemies of the Ottawas. The cause of this mixture is by intermarriage, and by prisoners of war in former times.
The first man who signed the treaty of 1886, one of the Chippewas of the Grand River Indians, whose name was "Mixinene," was a descendant of the Backwoodsmen, whose emblem was a rabbit. Therefore, all the rest of those Chippewas who went to Washington to form a treaty with the Government felt displeased about this matter and tried to ignore the signature of Mixinene, because they thought that the first signature should have been made by a pure Ottawa or a pure Chippewa, because they had the first right to the land of Michigan. But the "Backwoodsmen," they considered, had no claim nor title to this land which they ceded to the Government of the United States. But the Government did not know the difference, however,—all she wanted was the land. So all the Chiefs of the Ottawas and Chippewas signed this said treaty, not with free will, but by compulsion.
The tradition gives no reason why the Ottawas continually moved towards the northwest at this early period; but it is, however, supposed that it was on account of their deadly enemies, the Iroquois of New York, as they were continually at war with the six nations of Indians. Quite often, the Iroquois would attack them, but the tradition says that in almost every battle the Ottawas would come out victorious over the Iroquois. The Ottawas too, in retaliation, would go to the Iroquois country to scalp some of the Iroquois; then have their jubilees over these scalps by feasting and dancing around them. At this stage of their existence they were an exceedingly fierce and warlike people, not only contending with these tribes, but also with many others out west and south, even to the Chocktaw and Cherokee country and to the Flatheads, Sioux Indians and the Underground race of people out west.
As the Ottawas continued moving up on this beautiful stream of water, they at last came to a large lake, the head waters of the river. The surrounding scenery of the lake was most surprisingly beautiful. They immediately named this lake Ke-tchi-ne-bissing, which name it bears to this day. Here the Ottawas concluded to stop and occupy the surrounding country. Therefore, they pitched their tents and formed a great village. They continued to reside around the lake for untold ages. And here too they had many hard battles with the Iroquois; but the Iroquois were not able to conquer them or drive them from the country. But at last the Ottawas became discontented with the place. They concluded that the place was haunted by some presiding deity who was not favorable to them. They probably obtained this idea through having sometimes great disasters in war with the Iroquois at this place. I will here relate an incident which happened to the Ottawas at about this time, and which was the origin of their belief that the deity of the place was unfavorable to them. It may be considered as purely fictitious, but every Ottawa and Chippewa to this day believes it to have actually occurred.
A woman went down to the beach of lake Ke-tchi-ne-bissing to wash some of her clothing, taking along her infant child, which was tied up on a board, according to the fashion of the Indians. When she reached the beach, she set her child down very near the edge of the water that it might watch its mother while at work. Her wigwam stood not far from the lake, and in a few moments she ran to it for something. On her return to the spot she was terribly surprised not to find her child where she had left it but a few minutes before. She ran frantically through the village, crying and screaming, and saying that some one had stolen her baby. A few days after this, two lovers sat upon the top of the highest hillock which stood back of the village. While they were talking very much love to each other, they heard an infant crying bitterly, in the ground directly under them. Every one who heard the report said at once that it must be the same baby who was mysteriously missing on the beach a few days before. The next day all the magicians were called together and requested to divine this mystery. Some went and put themselves into the state of clairvoyance, which was a very common practice among the Ottawas and Chippewas within my time, and is still practiced to-day where there is no Christianity predominating among the Indians. Other magicians built themselves lodges in which to call their favorite spirits in order to commune with them. This, which we might call Spiritualism, was practiced among the Indians much as among the whites at the present day. The form of these lodges was like a tower in circular form built with long poles set deep in the ground ten or twelve feet high, then covered tight all around with canvass or skins of animals, except the top is left open. Now the magician or the performer comes with the little flat magician's rattle like a tamborine. They always build a fire close to the lodge so that the attendants and spectators could light their pipes, as they generally smoke much during the performance. The magician sits by the fire also, and begins to talk to the people, telling them that he could call up various spirits, even the spirit of those who are yet living in the world, and that they should hear them and ask them any questions they wish. After which he begins to sing a peculiar song which scarcely any one could understand. Then he either goes into the lodge by crawling under, or sits out side with the rest of the audience, and simply throws something of his wear in the lodge—his blanket or his robe or coat. And immediately the lodge begins to tremble, appearing to be full of wind. Then voices of various kinds are heard from top to bottom, some speaking in unknown tongues, and when the spectators ask any questions they would receive replies sometimes with unknown tongues, but among the spirits there is always a special interpreter to make known what other spirits says.
After the magicians had finished their incantations, one of them, whom they thought greatest of all, went down to the beach to the place where the child had been missing. The water was very deep there along the beach quite close to the shore. He plunged in the lake and was gone under water for a long time. At last he came up and reported that he had discovered a doorway under deep water for a passage which seemed to lead toward the top of the hill. He believed through this passage the child was conveyed to the top of the hill by some evil monster, and all the rest of the magicians agreed with this opinion. Therefore, they returned to their village to hold another council and they concluded to dig down wherever the magicians would direct and try to find the passage. They found the passage after making a very deep hole which to this day is said to be yet visible at Ke-tchi-ne-bissing. While they were digging, two supernatural monsters ran out of the place; and at last at the top of the hill they found a cavern where the dead form of the child was discovered.
CHAPTER XI.
The Ottawas Moving Again Towards the Setting Sun—Coming to Manitoulin, or Ottawa Island—The Names of Their Leaders—The Wenebago Warriors Coming to Ottawa Island in a Hostile Manner, Headed by O-saw-wah-ne-me- kee, "The Yellow Thunder"—Death of Kaw-be-naw, one of the Greatest Prophets and Warriors of the Ottawas—Massacre in the Country of Waw- gaw-na-ke-zhe, or Arbor Croche, Emmet County, Michigan.
Soon after the loss of the child, the Ottawas abandoned the country and again moved toward the setting sun until they came to Lake Huron. Here they discovered a great island which is now called Manitoulin, but formerly, the Ottawa Island. Here the Ottawas remained for many more centuries. Here too, was born one of the greatest warriors and prophets that the Ottawas ever had, whose name was Kaw-be-naw. This word is accented on the last syllable,—its definition is—"He would be brought out." There are many curious and interesting adventures related of this great warrior and prophet, a record of which would require a large book. But I will here give one of the last acts of his life. It is related that he became tired of living and killing so many people. He desired to die; but he could not. It is also related that the We-ne-be- go tribe of Indians had also one man who was almost equal in power to Kaw-be-naw whose name was "O-saw-wa-ne-me-kee"—the "Yellow Thunder." Having heard the fame of Kaw-be-naw, he was very anxious to meet him on the warpath, that he might have an opportunity to contend with him in battle. And consequently he formed a most enormous expedition to the Island with his numerous warriors expressly to meet Kaw-be-naw. But Kaw-be-naw knowing everything that was going on in the Wenebago country, told his people to prepare for a great war, for numerous Wenebagoes were coming to the Island headed with O-saw-wah-ne-me-kee in a very hostile manner.
At last O-saw-wah-ne-me-kee landed with his warriors on the Island, and marched towards the largest village of the Ottawas, which was situated in the interior of the Island where there was a lake. So Kaw-be-naw starts with his wife, pretending that he was going after cedar bark, but his real object was to meet the Wenebagoes on their march toward the village. When he saw the Wenebagoes coming, he told his wife to run home quickly and tell nobody what she had seen, and he alone went to meet them. When they saw him he did not try to get away, so they easily captured him. Of course the Wenebagoes knew not that he was the very man they were seeking. They asked him many questions as to the condition of the Ottawas, how many there were in the village, and whether Kaw-be-naw was at home or not. He told them the Ottawas were in good condition to fight, but Kaw-be-naw was not at home just then, but would probably be home by to-morrow or day after, as he was gone only to get cedar bark somewhere. The Wenebagoes made a deep pit in the ground and after tieing Kaw-be-naw they threw him in the pit and covered him with heavy stones and dirt and then marched on.
When they came in view of the village they halted. They concluded that they would not make the attack until morning. Kaw-be-naw, after lying awhile in the pit, magically released himself and went home, and told his people that the Wenebagoes were very close at hand; and by to- morrow there would be a great battle, so every man must be well prepared. The village was in terrible anxiety that night, the women and children were all gathered in one place and the warriors in another, and the village was well guarded. Early in the morning the war cry was heard, and every warrior went forward to meet the Wenebagoes, but Kaw- be-naw remained in his lodge while his warriors were fighting. The old O-saw-wah-ne-me-kee was nearly naked and frightfully painted from head to foot, so that he looked more like a demon than a human being. Of course he did not know who might be Kaw-be-naw among the Ottawas, therefore he sang out, saying, "Where is your great Kaw-be-naw? I should like to meet him in this battle." So one of the warriors replied, "Don't you know that you have buried our great Kaw-be-naw in the pit yesterday?" "Thanks to the Great Spirit for delivering the Ottawas into my hands," said old O-saw-wah-ne-me-kee triumphantly. Just then, Kaw-be-naw came out of his lodge in full uniform of black bear skins, with his ponderous war club in his hand, and mocked his antagonist by saying, "Thanks to the Great Spirit, here I am; and now meet me all you want." Kaw-be-naw looked so grand and noble, and was such an extraordinary personage that O-saw-wah-ne-me-kee did not know what to do with himself, whether to yield or to fight. But remembering his previous threats, he made out to face him. However Kaw-be-naw did not take long to dispose of him; O-saw-wah-ne-me-kee was soon slain. When the Wenebagoes saw that their great warrior was no more, they immediately raised a flag of truce, and requested that they might acknowledge themselves as conquered and depart in peace.
During the affray with O-saw-wah-ne-me-kee, Kaw-be-naw received a little scratch on his nose which drew a few drops of his blood, and therefore when he saw a flag of truce he disarmed himself and went to the Wenebagoes, saying, "O, you have killed me." The Wenebagoes said, "How and where?" "Don't you see the blood on my nose?" "Pshaw, that is only a scratch," said the Wenebagoes. "Well, that very thing will cause me to die." The Wenebagoes tried to send him away, but he would not leave them. At last they took him prisoner. They tied him with small strong cord which every warrior generally carries in case of capture. As they journeyed towards their home one fine day, they began to council about him, saying, "This man will never die. When we get him into our country, he will make a terrible slaughter among our women and children. We better dispose of him before we reach home." So they concluded to sink him into deep water. Therefore they tied a big stone about his neck and put him overboard. They went on rejoicing and traveled all day in their canoes, thinking that they had disposed of the greatest man in the world and were very much elated at the idea; forgetting how he had once escaped after being buried in a deep pit. When evening came, they encamped for the night. While they were preparing their food, they saw a man coming along on the beach toward them who appeared to them like Kaw-be-naw. The Wenebagoes were in terrible consternation. Soon he came up to them, and behold it was he. Then the Wenebagoes were in great terror. But as he came up to them he spoke very pleasently, saying, "Ho, what a pleasant journey we have had to-day. Well, children, have you any meat? I am getting quite hungry after traveling all day." Of course they had to treat him as well as they could, and Kaw-be-naw came into the midst of them. That night the Wenebagoes lay awake all night, and they thought every moment they would be slaughtered by Kaw-be-naw in revenge for trying to drown him. In the morning after breakfast as they were preparing to go Kaw-be-naw spoke to them saying, "Children, if you want to kill me, I will tell you how. You must take all the flesh from off my body by cutting it piece by piece with your knives, and leave no flesh upon my bones; for this is the only way that I can be killed." The Wenebagoes were terribly frightened as they thought that so soon as any one would touch him he would kill every Wenebago. So they held a council to determine what they should do. But the majority were in favor of performing this dreadful act, as Kaw-be-naw ordered, for he desired to die. When they came back, Kaw-be-naw persisted that they should begin, and assured them that he would never resist. At last, one of the bravest Wenebagoes went up to him and cut a piece of his flesh. Kaw-be-naw never stirred but simply smiled and said, "That is the way you must do. What are you afraid of? Come all ye who have sharp knives." Pretty soon they were all around him taking his flesh piece after piece. When it was all done he said, "It is finished; now I shall surely die. But as recompense for my flesh and life a great battle will be made against you by my successor, and as many of your best young men shall fall in this battle as pieces have been cut from my flesh." At the end of this sentence, he fell backwards and died. Thus ended the career of the great Kaw-be-naw, the Ottawa warrior and prophet.
"Shaw-ko-we-sy" was the successor of Kaw-be-naw and was almost equal in power to his predecessor. It is related that in the following year, he went to the Wenebago country with his numerous warriors and killed many Wenebagoes, as many as Kaw-be-naw predicted, and returned late in the fall to their Island with many of the Wenebagoes' scalps. While they were having jubilees, festivities, and war dances over these scalps of the Wenebagoes, in the dead of winter, the tribe of Michilimacki- nawgoes, the remnant race of Indians who resided at the Island now called Mackinac, whose fate has been given in a previous chapter, were destroyed. This is the time, according to the Ottawa traditions, that the Iroquois of New York came upon this race of people and almost entirely annihilated them, and the Ottawas and Chippewas called this Island Michilimackinong in order to perpetuate the name of these unfortunate Indians.
There were also a small tribe of Indians, beside the Chippewas, that resided on the north side of the strait whose principal village, was situated at the place now called St. Ignace, but the Ottawas and Chippewas call this place to this day "Naw-do-we-que-yah-mi-shen-ing," which is a compound name from "Naw-do-we," the name of the tribe who resided there, and "Na-yah-me-shen," point of land in water. And afterwards part of the Ottawas came over from their Island and resided with them, during the days of old Saw-ge-maw, who was one of the great warriors and leaders of the Ottawas. But afterwards Saw-ge-maw quarreled with them and broke up the confederacy and drove them off. Here, too, at about this time, part of the Ottawas left the country in anger because they were cheated out of one of the great feasts they were having on some particular occasion. Those went far west and joined the Sho-sho-nee tribe of Indians, whose country lies on the side of the Rocky Mountains, and consequently the Ottawa language is quite extensively spoken among that tribe of Indians to this day.
The south side of the straits, which now constitutes Emmet, Cheboygan and Charlevoix counties, our tradition says, was exceedingly thickly populated by another race of Indians, whom the Ottawas called Mush-co- desh, which means, "the Prairie tribe." They were so called on account of being great cultivators of the soil, and making the woodland into prairie as they abandoned their old worn out gardens which formed grassy plains. It is related, this tribe was quite peaceable, and were never known to go on a warpath. The Ottawas of Manitoulin had joined hands with them as their confederates. They called each other "brothers." But on one of the western war trips of the great Saw-ge- maw, who existed about the time America was first discovered by white men, he met with great disaster, as many of his warriors were killed; so on returning homeward with his remaining survivors, they crossed Little Traverse Bay in a canoe and approached the shores of Arbor Croche at the place now called Seven Mile Point, where there was a large village of Mush-co-desh. Saw-ge-maw said to his few warriors, "Let us take our sad news to our relations the Mush-co-desh." So as they approached the shore they began to make an unearthly wailing noise, according to the custom of the Ottawas, which was called the death song of the warriors. When the Mush-co-desh heard them they said to one another, "Hark, the Ottawas are crying. They have been marauding among some tribes in the west; but this time they have been worsted— good enough for them. See, they are coming ashore. Let us not permit them to land." So instead of preparing to join in their mourning, as would have been proper, they rashly determined to express their disapproval of the marauding expeditions and their contempt for those who engaged in them. Before Saw-ge-maw had fairly touched the beach, parties of Mush-co-desh ran down to the shore with balls of ashes wrapped up in forest leaves and with these they pelted Saw-ge-maw and his party as they came ashore. This treatment dreadfully provoked Saw- ge-maw, and the insult was such as could only be wiped out with blood. He told his warriors to pull homeward as quickly as possible. "We will come back here in a few days; we will not have to go so far again to look for our enemies." Arriving at Manitoulin Island, he immediately prepared for a great war. After they were completely equipped, they came back to the southern peninsula of Michigan, stealthily and carefully landing at the most uninhabited part of the shore. They then marched to one of the largest villages of Mush-co-desh, which was situated between Cross Village and Little Traverse, in a beautiful valley in the northern part of the township now called Friendship. Arriving late in the afternoon within view of the village, the Ottawas hid in ambush. One of the old women of the Mush-co-desh was going through the bushes looking for young basswood bark from which to manufacture twine or cord. She came right where the Ottawas were lying in ambush. She was terribly surprised, but the Ottawas persuaded her not to reveal their presence by telling her they would give her a young man as her husband, pointing to one of the best looking young warriors there. They told her, early in the morning they were going to fall upon the village and kill every one of the Mush-co-desh, but when she heard the war-whoop she must run to them and she should not be killed but be protected. The foolish woman believed and kept the secret. Early in the morning the war cry was heard, and she ran to the Ottawas to be protected, but she was the first one to be slain. It was indeed a terrible calamity for the Mush-co-desh. At the begining of the noise of massacre, the chief of the Mush-co-desh ran forward and screamed loud as he could, saying, "O! My father, Saw-ge-maw, what is the cause of your coming upon us so suddenly with death, as we have never wronged your race?" "Have you already forgotten" said Saw-ge-maw triumphantly, "that you have greatly insulted me on your borders? You have pelted me with ashes when I was lamenting over the loss of my braves." When the Mush-co-desh saw they could not prevail on Saw-ge-maw, nor could withstand an adversary so formidable and such well prepared warriors, they endeavored to flee, but they were overtaken and slaughtered. Only the swift-footed young men escaped, taking the sad message to other villages of Mush-co-desh, and as fast as the news reached them they fled with their women and children toward the south along the shore of Lake Michigan, and continued to fly, although they were not pursued by the Ottawas, till they reached the St. Joseph River, and there they stopped, and formed a union village, and began to cultivate the soil again.
The tradition says this was the greatest slaughter or massacre the Ottawas ever committed. The inhabitants of this village were probably from forty to fifty thousand. There were many other villages of Mush- co-desh of minor importance everywhere scattered through the northern part of the southern peninsula of Michigan. Where this doomed village was situated is yet to this day distinctly visible, as there are some little openings and trails not overgrown by the forest.
Soon after this the Ottawas abandoned their island and came over and took possession of the country of the Mush-co-desh. Most of them settled at the place now called Magulpin's Point, where the present lighthouse is situated, near old Mackinac. At the time the French settled in Montreal, Au-tche-a, one of the Ottawa prophets, told his people there were some strange persons living in this continent, who were far superior to any other inhabitants upon the earth. So Au-tche-a determined to search for these wonderful people and he persuaded five of his neighbors to accompany him in his undertaking. They started out, but they went a very roundabout way, and it was a long time before they came to the Ottawa river; then floating down they came out on the St. Lawrence. They were gone for more than a year. When they came where the white men were, they first saw a vessel or ship anchored in the middle of the St. Lawrence, which they thought was a monster waiting to devour them as they came along. But as they neared it they saw some people on the back of the monster. So Au-tche-a and his party were taken on board, and his little frail canoe was hoisted into the ship. They found some Stockbridge Indians there also, who spoke a dialect of their language. After exchanging all they had, and learning how to handle firearms, they started back again to the straits of Mackinac. The tradition says, they arrived at their village on an exceedingly calm day, and the water was in perfect stillness in the straits. The Indians saw the canoe coming towards the shore of the village, when suddenly a puff of smoke was seen and a terrific clash of sound followed immediately. All the inhabitants were panic stricken, and thought it was something supernatural approaching the shore. But again and again they witnessed the same thing, as it came nearer and nearer. At last they recognized the great prophet Au-tche-a and his party coming back from his long trip, having found his "Manitou" that he was looking after. The reader may imagine how it was, when Au-tche-a landed and exhibited his strange articles—his gun with its belongings, his axes, his knives, his new mode of making fire, his cooking utensils, his clothing and his blankets. It was no small curiosity to the aborigines.
The Ottawas gradually extended their settlements towards the south, along the shore of Lake Michigan. The word Michigan is an Indian name, which we pronounce Mi-chi-gum, and simply means "monstrous lake." My own ancestors, the Undergrounds, settled at Detroit, and they considered this was the extent of their possessions. But the greatest part of the Ottawas settled at Arbor Croche, which I have already related as being a continuous village some fifteen miles long. But in the forest of this country were not many deer, and consequently when the winter approached most of the Indians went south to hunt, returning again in the spring loaded with dry meat.
The Mush-co-desh were not long in safety in the southern part of the state. Intercourse had been opened between the French and the Ottawas and Chippewas on the straits of Mackinac and being supplied with firearms and axes by the French people, it occurred to the Ottawas that these impliments would be effective in battle. Anxious to put them to the test, they resolved to try them on their old enemies, the Mush-co- desh, who had not yet seen the white man and were unacquainted with firearms. Accordingly an expedition was fitted out. As the Ottawas approached the village of their enemies, each carrying a gun, the Mush- co-desh thought they were nothing but clubs, so came out with their bows and arrows, anticipating an easy victory. But they soon found out that they were mistaken. As the Ottawas came up they suddenly halted, not near enough to be reached by any arrows of Mush-co-desh, but the Ottawas began to fire away with their guns. Poor Mush-co-desh; they suffered more than ever in this second crushing defeat. The Ottawas left only one family of Mush-co-desh at this time and these went west somewhere to find a new home. My father and my uncles in their younger days while they were making a tour out west, happened to come across the descendants of this nearly anihilated tribe of Indians. They had grown to nine lodges only at that time, and they visited them in a friendly manner. The old warriors wept as they were conversing with them on their terrible calamities and misfortunes and their being once powerful allies and closely related; for these few still remembered the past, and what had become of their ancestors.
After the Ottawas took complete possession of the southern peninsula of Michigan, they fought some more tribes of Indians, subdued them, and compelled them to form confederation with them as their allies. Such as Po-to-wa-to-mies, Mano-me-mis, O-daw-gaw-mies, Urons and Assawgies, who formerly occupied Saw-ge-naw-bay. Therefore the word Saginaw is derived from the name Os-saw-gees, who formerly lived there. They have been always closely united with the Chippewas and very often they went together on the warpath, except at one time they nearly fought on account of a murder, as has been herein related. Also the Shaw-wa-nee tribe of Indians were always closely related to them.
But the Ottawa nation of Indians are always considered as the oldest and most expert on the warpath and wise councilors; and consequently every tribe of Indians far and near, even as far as the Manitoba country, out north, deposited their pipe of peace with the head chief of the Ottawa nation as a pledge of continual peace and friendship. Every pipe of peace contained a short friendly address which must be committed to memory by every speaker in the council of the Ottawas. If there was ever any outbreak among these tribes who deposited their pipe of peace with the head chief of the Ottawa nation, a general council would be called by the chiefs of the Ottawas, and the pipe of peace belonging to the tribe who caused the trouble would be lighted up, and the short address contained in the pipe would be repeated in the council by one of the speakers. When the cause of the outbreak or trouble was ascertained, then reconciliation must be had, and friendly relation must be restored, in which case they almost invariably succeeded in making some kind of reasonable settlement. This was the custom of all these people; and this is what formerly constituted the great Algonquin family of Indians.
There are many theories as to the origin of the Indian race in America, but nothing but speculation can be given on this subject. But we believe there must have been people living in this country before those tribes who were driven out by the Ottawas and Chippewas, who were much more advanced in art and in civilization, for many evidences of their work have been discovered. About two hundred and fifty years ago, We- me-gen-de-bay, one of our noted chiefs, discovered while hunting in the wilderness a great copper kettle, which was partly in the ground. The roots of trees had grown around it and over it, and when it was taken up it appeared as if it had never been used, but seemed to be just as it came from the maker, as there was yet a round bright spot in the center of the bottom of it. This kettle was large enough to cook a whole deer or bear in it. For a long time the Indians kept it as a sacred relic. They did not keep it near their premises, but securely hidden in a place most unfrequented by any human being. They did not use it for anything except for great feasts. Their idea with regard to this kettle was that it was made by some deity who presided over the country where it was found, and that the copper mine must be very close by where the kettle was discovered. One peculiarity of its manufacture was that it had no iron rim around it, nor bail for hanging while in use, as kettles are usually made, but the edge of the upper part was much thicker than the rest and was turned out square about three- fourths of an inch, as if made to rest on some support while in use. When the Indians came to be civilized in Grand Traverse country, they began to use this "Mani-tou-au-kick," as they called it, in common to boil the sugar sap in it, instead of cooking bear for the feast. And while I was yet in the government blacksmith shop at the Old Mission in Grand Traverse, they brought this magical kettle to our shop with an order to put an iron rim and bail on it so that it could be hanged in boiling sugar, and I did the work of fixing the kettle according to the order.
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.
ADJECTIVES.
Adjectives take two forms, to agree with the animate or inanimate nouns to which they belong.
Comparison of adjectives is made by other words: O-ne-zhe-she (inanimate o-ne-zhe-shin), good; Maw-maw-me (or ne-go-ne) o-ne-zhe (or -shin), better; Au-pe-tchi o-ne-zhe-she (or -shin), best. A fourth degree is sometimes used: Maw-mo-me o-ne-zhe-she (or -shin), very best.
The words "Me-no" and "Maw-tchi" or "Mau-tchi," do not change when used with other words, and they are the most common adjectives in the Ottawa and Chippewa languages; they are used as adverbs, as well as adjectives.
"Me-no," is equivalent to good, right, and well; and "Man-tchi," is equivalent to bad, wicked, evil; as Me-no au-ne-ne, good man; Me-no au- quay, good woman; Me-no au-way-sin, good animal; Me-no au-ky, good land; Me-no waw-bo-yon, good blanket; Me-no e-zhe-wa-be-sy, good behavior, or kind; Me-no au-no-ky, he works well, or doing good business; Me-no pe-maw-de-sy, he is well; Me-no au-yaw, he is getting well, or convalescent from sickness; Me-no au-no-kaw-so-win, good utensil, or handy instrument; Me-no wau-gaw-quat, good ax; Me-no ke- zhi-gut, good day, or pleasant weather; Me-no au-no-kaw-tchi-gon, good goods, or nice goods; Me-no e-zhe-wa-be-sy, he or she is kind or good; Me-no maw-tchaw maw-got, it goes well, etc.
The word "Mau-tchi" is equally useful; as, Mau-tchi an-ne-ne, bad man; Mau-tchi au-quay, bad woman; Mau-tchi e-zhe-wa-be-sy, bad behavior, or wicked person; Mau-tchi mau-ne-to, evil spirit, or the devil; Mau-tchi ke-ge-to, wicked language, or profanity; Mau-tchi wau-gaw-quat, bad ax; Mau-tchi ke-zhwa, vulgar speaker; Man-tchi no-din, bad wind; Mau-tchi au-naw-quot, bad cloud; Mau-tchi ke-zhe-got, bad day, or rough weather; Mau-tchi wig-wom, bad house, or wicked house; Mau-tchi au-no-ke-win, bad business, etc.
Another adjective equally comprehensive is Kwaw-notch: Kwaw-notch au- ne-ne, well-behaved man; Kwaw-notch au-quay, pretty woman; Kwaw-notch au-no-ke-win, good business; Kwaw-notch au-no-kaw-tchi-gon, nice goods; Kwaw-notchi-won, pretty or nice (inanimate); Kwaw-notchi-we, pretty (animate); Au-pe-tchi kwaw-notchi-we au-quay, very pretty woman.
The following illustrate the changes of form in adjectives for animate and inanimate:
Animate. Inanimate.
Me-no-e-zhe-wa-be-sy, Me-no-e-zhe-wa-bawt, Kind, mild.
Ke-no-sy, Ke-nwa, Long, tall.
Ke-zhe-we-sy, Ke-zhe-waw, Hard.
Mush-kaw-we-sy, Mush-kaw-waw, Strong.
Ke-zhe-kaw, or ke-zhe-be-so, Ke-zhe-be-ta, Swift, fleet.
Ko-se-gwan-ny, Ko-se-gwan, Heavy.
Maw-tchi-e-zhe-wa-be-sy, Maw-tchi-e-zhe-wa-bot, Bad.
Ma-tchaw-yaw-au-wish, Ma-tchaw-yaw-e-wish, Wicked.
We-saw-ge-sy, We-saw-gun, Bitter.
Wish-ko-be-sy, Wish-ko-bun, Sweet.
Sou-ge-sy, Sou-gun, Tough.
Se-we-sy, Se-won, Sour.
Maw-kaw-te-we-sy, Maw-kaw-te-waw Black.
Ozaw-we-sy, Ozaw-waw, Yellow.
Ozhaw-wash-ko-sy, Ozhaw-wash-kwaw, Green.
Mis-ko-sy, Mis-kwa, Red
We-bin-go-sy, We-bin-gwaw, Blue.
O-zaw won-so O-zaw won-day, Yellow color.
Maw-kaw-te won-so Maw-kaw-te won-day Black color.
Maw-kaw-te-au-ne-ne, black man Maw-kaw-te-mo-kok, Black box.
Mis-ko au-ne, red man Mis-ko wau-bo-yon, Red blanket.
It will be observed that the last one or two syllables of the adjective are dropped when in connection with a noun.
VERBS.
Ottawa and Chippewa verbs are changed in their conjugations, to indicate—
1st. Whether their subjects are animate, or inanimate; 2d. Whether their objects are animate, or inanimate; 3d. Whether they are transitive, or intransitive; 4th. Whether they are active, or passive, or reflective; 5th. Whether the expression is common, or emphatic.
They also express by their forms all of the distinctions of mood and tense, person and number, found in the English, and form their participles, and are changed into verbal or participial nouns; and these modifications are for, the most part regular in form.
I. Verbs with inanimate subjects correspond to English impersonal or neuter verbs, but are much more extensively used. They are usually formed by adding the impersonal pronoun, maw-got—it; as,
Animate Subject. Inanimate Subject
Sing-Au-nou-kee, he works. Au-nou-ke-maw-got, it works.
Ke-au-nou-ke, he worked. Ke-an-non-ke-maw-got, it worked.
Au-non-ke-wog, they work. Au-nou-ke-maw-go-toun, things work
Ke-au-nou-ke-wog, they worked. Ke-an-nou-ke-maw-go-toun, things worked.
Standing trees, as well as all living creatures and personified things, are regarded as animate.
II, III. The distinctions for animate and inanimate objects, and for transitive and intransitive, are illustrated by the following:
Singular—I kill, Thou killest, etc. Intransitive. Transitive. Pers. Animate Object Inanimate Object. 1 Ne-ne-taw-gay Ne-ne-saw Ne-ne-ton 2 Ke-ne-taw-gay Ke-ne-saw Ke-ne-toun 3 Ne-taw-gay O-ne-sawn, or son O-ne-toun
Plural—We kill, You kill, etc. 1 Ne-ne-taw-gay-me Ne-ne-saw-naw Ne-ne-tou-naw 2 Ke-ne-taw-gaym Ke-ne-saw-waw Ke-ne-tou-naw-waw 3 Ne-taw-gay-wog O-ne-saw-wawn or won O-ne-tou-naw-waw
Singular—I see, Thou seest, etc. 1 Ne-waub Ne-waub-maw Ne-waub-don, or dawn 2 Ke-waub Ke-waub-maw Ke-waub-don, or dawn 3 Wau-be O-waub-mon or mawn O-waub-don, or dawn
Plural—We see, You see, etc. 1 Ne-waub-me Ne-waub-maw-naw Ne-waub-daw-naw 2 Ke-wau-bem Ke-waub-maw-waw Ke-waub-daw-naw-wan 3 Wau-be-wog O-Waub-naw-won O-waub-daw-naw-wan
IV. What is denominated the reflective form of the verb, is where the subject and the object are the same person or thing; as, in English, He hates himself. The passive and reflective forms are illustrated in the verb, To See, thus:
Passive. Reflective.
Ne-wob-me-go, I am seen. Ne-wau-baw-dis, I see myself.
Ke-wob-me-go, thou art seen. Ke-wau-baw-dis, thou seest thyself.
Wob-maw, he is seen. Wau-baw-de-so, he sees himself.
Ne-wob-me-go-me, we are seen, Ne-wau-baw-de-so-me, we see ourselves
Ko-wob-me-gom, you are seen. Ke-wan-baw-de-som, you see yourselves
Wob-maw-wag, they are seen. Wau-baw-de-so-wag, they see themselves
V. The emphatic form repeats the first part of the pronoun; as, Ne- waub, I see; Nin-ne-waub, I do see (literally, I myself see).
Intransitive.
Common Form—I eat, etc. Emphatic Form—I do eat, etc.
1 Ne-we-sin Nin-ne-we-sin 2 Ke-we-sin Kin-ke-we-sin 3 We-se-ne Win-we-we-sin
Transitive—Animate Object
1 Ne-daw-mwaw Nin-ne-daw-mwaw 2 Ke-daw-mwaw Kin-ke-daw-mwaw 3 O-daw-mwaw Win-o-daw-mwaw
Transitive—Inanimate Object.
1 Ne-me-djin Nin-ne-me-djin 2 Ke-me-djin Kin-ke-me-djin 3 O-me-djin Win-o-me-djin
The object is frequently placed before the verb—always when in answer to a question. Thus, the answer to the question, What is he eating? would be, Ke-goon-yan o-daw-mwawn—Fish he is eating.
Nouns are formed from verbs by adding "win"; as, waub, to see, wau-be- win, sight; paw-pe, to laugh, paw-pe-win, laughter; au-no-ke, to work, au-no-ke-win, labor.
NOTE.—A verb susceptible of both the transitive and intransitive office, and of both animate and inanimate subjects, as for instance, the verb To Blow, may have no less than fifteen forms for the indicative present third person singular. The intransitive may be both animate and inanimate as to subject, and the former both common and emphatic; the transitive would have the same, multiplied by animate and inanimate objects; and the passive and reflective would each have inanimate, and common and emphatic animate—fifteen. Double these for the plural, and we have thirty forms; and that multiplied by the sixteen tenses of the indicative, potential and subjunctive moods gives 480 forms of third person. The first and second persons have the same, minus the inanimate subject, or 20 each for each tense, making 640 more, or 1120 all together in those three moods. The imperative singular and plural, and the infinitive present and past, and the participles, add 25. Then there is the additional form for the first person plural treated under "Pronouns," running through all the sixteen tenses, common and emphatic, animate and inanimate and intransitive, 96 more—making the astonishing number of 1241 forms of a single verb!— EDITOR.
Conjugation of the Verb To Be.
INDICATIVE MOOD.
Pers. Singular. Plural.
Present Tense—I am, etc. 1 Ne-daw-yaw Ne-daw-yaw-me 2 Ke-daw-yaw Ke-daw-yaw-me 3 Aw-yaw Aw-yaw-waug or wog
Imperfect Tense—I was, etc. 1 Ne-ge-au-yaw Ne-ge-au-yaw-me 2 Ke-ge-au-yaw Ke-ge-au-yawm 3 Ke-au-yaw Ke-au-yaw-wog
Perfect Tense—I have been, etc. 1 Au-zhe-gwaw ne-ge-au-yaw Au-zhe-gwaw ne-ge-au-yaw-me 2 Au-zhe-gwaw ke-ge-au-yaw Au-zhe-gwaw ke-ge-au-yawm 3 Au-zhe-gwaw ke-au-yaw Au-zhe-gwaw ke-au-yaw-wog