Maung—Mouk—A loon
Wi-e-buh be-che-sa—Os-ke-pew—comes early—A loon comes early in
spring.
Mau-na-sheens—Mau-na-sha-sha—A fawn
Nah.
Ke-pe-nau?—Ke-pe-now?—dost thou bring? Have you brought a fawn?
Mau-na-sheen-suk—Mau-na-sha-shuk—Fawns
Nah-ke-pe-naug?—Ke-pe-now-wuk-ket?—dost thou bring? Have you
brought fawns?
We-yaus-in-nah—Ma-ja-ma-sha—Meat
Ke-pe-tone?—Ke-pe-to-met?—dost thou bring? Do you bring meat?
O-pe-neeg in-nah—O-pai-neuk—Potatoes
Ke-pe-naug?—Ke-pe-now-wuk-ket?—dost thou bring? Do you bring
potatoes?
Waw-was-kesh—Pah-zhus—Red deer.
Ka-go—Poan—Do not.
Gi-as-koo-sha—Pas-ke—A gull.
O-nu-mun—O-nah-mum—Red paint.
Min-ne-kwain—Me-nai-nun—Drink thou.
Kok-kin-nah—Mow-wo—All.
O-way-o—Way-uk—Some one
Ne-ke-me-nik—Ne-kesh-ma-nik—me did give. Some one gave it me.
Mok-kuk-ti-wah—Op-pa-je—Black.
Wah-ne—Wah—Who
Wa-che-mau-net?—O-tos-hiah-wik?[70]—is that canoe? Whose canoe
is that?
Neesh o-ke-maig—Neesh o-ka-mow-wuk—Two chiefs
Che-mau-ne-wah—O-to-now—it is their canoe. It is the canoe of
two chiefs.
Bo-che-kwet—Bo-che-kwet-to—To Green Bay
We-shaw-wuk—Kut-tai we-she-wuk—they will go. They will go to
Green Bay, or, Bo-che-kwet.
O-wus-he-mah—Ko-kai-win-ne-ko—More
At-ta o-nis-he-shin—Pus ne-ma-no—could I well
Ne-tai-pe-mah-te-ze—Pa-mah-ta-shim—live
Je-ba-gom-mi-gonk—Je-pi me-ne-kaw-ne—in the town of the dead.
I could be more happy to die; or, in the village of the dead I
could live better.
Kee-ta-ne-mo-siew-nah?—A-na-mo-neen ke-tai-wim-met?—Art thou a
dog?
Ah neet-ane-moose—On-kah’a-nam ne-tai-wim—Yes, I am a dog.
Je-bu-ka-nong—Je-pi e-mik-kun—Road of the dead.
OJIBBEWAY WORDS AND PHRASES.
Fire—Ish-koo-da. Fires—Ish-koo-daig.
Smoke of a distant fire—Puk-kwa-na.
Water—Nee-be.
Ice—Mik-kwun.
Earth—Ah-ke.
Land—Ah-ke.
A little ground—Pun-ge-sha-ah-ke.
Big, big lake—Gitche-gitche-gum-me.[71]
Wave—Tego. Waves—Te-go-wug.
Lake—Sah-gi-e-gun.
Shore—Tid-e-ba.
On the shore—Cheeg-a-beeg.
Island—Me-nis. Islands—Me-nis-un.
River—Se-be. Rivers—Se-be-wun.
Dirty pond—Pe-to-beeg. Small clear pond—Ne-bis.
Rivulet—Se-bo-wis-sha.
Rivulet, or small River—Se-be-ainse.
Up the river—O-ge-tah-je-wun.
Down the river—Nees-sah-je-wun.
Falls—Bow-we-tig.
Rapids—Sah-sah-je-wun.
Boiling spring—Mo-kid-je-wun ne-beeg.
Crossing place—Ah-zhug-ga-win.
Banks of a river—Kosh-kut-te-naunk.
Forks—Saw-waw-koo-te-kwi-aig.
Left hand side—Mum-mun-je-nik e-nuh-kuh-ka-yah.
Right hand—Gitche-nik.
Portage—One-gum.
Hill—Pe-kwut-te-naw.
Mountain—Wud-ju. Mountains—Mud-ju-wun.
Valley—Nas-sah-wut-te-naug.
Valley—Tah-wut-te-naug.
Path—Me-kun-nuh.
War road—Nun-do-bun-ne me-kun-nuh.
Stone—Us-sin. Stones—Us-sin-neeg.
Rock—Ah-zhe-beek.
Sand—Na-gow.
Clay—Waw-be-gun.
Dirt of houses—We-ah-gus-se.
Mud—Uz-zish-ke.
Cavern in rock—Ween-bah-zho-ke-kah.
Cavern, or hole in ground—Weem-baiah.
Salt—She-we-tau-gun.
Salt spring—She-we-tau-gun e-mo-gitche-wun-ne-beeg.
Deer lick—Om-waush ke-wa-wa.
Metal—Pe-waw-be-ko.
Gold—O-zaw-waw-sho-neah.
Silver—Sho-neah.
Copper—Mis-kwaw-beek.
Lead—Os-ke-ko-maung.
Iron—Pe-waw-beek.
Brass—O-saw-waw-beek.
Pewter—Waw-bush-ke-ko-mah.
Birth—Mah-chees-kunk pe-mah-te-se-win.
Death—Skwaw-be-mah-te-se-win.
Love—Meen-oo-neen-de-win.
Hatred—Sheen-ga-neen-de-win.
Marriage—We-te-kun-de-win.
Hunger—Buk-kud-da-win.
Blacking, or fasting—Muk-kud-da ka-win.
Sickness—Ah-koo-se-win.
Pain—Suc-kum-mun-dum-mo-win.
A word—Ke-ke-to-win.
Name—Ah-no-zo-win.
Cold—Kis-se-nah-win.
Heat—Ke-zhe-ta-win.
Dampness—Shuk-kiz-ze-win.
Length—Uh-kwaw-win.
Breadth—Mun-kwut-tia-ah-win.
Height, or tallness—Ke-no-ze-win.
Depth—Keen-ween-du-mah-win.
Shortness—Tuh-ko-ze-win.
Circle—Waw-we-a-ah.
Roundness—Waw-wi-a-ze-win.
Square—Shush-shuh-wao.
Squareness—Shush-shuh-wa-ze-win.
A measure—Te-bi-e-gun.
A hole—No-ko-na-ah.
Calamity, _Bad Look_—Mah-nah-bo-wa-wis.
Harmony—Bup-pe-she-ko-way-win.
Playfulness—Paw-pe-niz-ze-win.
Mind—Gaun-nug-gus-ke wa-shie.
Trouble—Sun-nug-ge-ze-win.
Work—Ah-no-ke-win.
Laziness—Gitche-mish-ke-win.
Strength—Mus-kaw-we-ze-win.
Shape—E-zhe-ke-win.
Breath—Puk-ke-tah-nah-mo-win.
Sleep—Ne-pah-win.
A person—Ah-we-ah.
A thing—Ka-go-shis.
Nothing—Kah-ka-go.
Noise—Be-giz-ze-win.
A shriek—We-suk-wa-win.
Howling—Wah-o-no-win.
Voice—Mus-se-tah-goo-se-win.
White (animate)—Waw-biz-ze.
White (in)—Waw-bish-kaw.
Black—Muk-kud-da-waw.
Red—Mis-kwaw.
Blue—Me-zhuh-kwod—oong; a-zhe-nah-guwt, like the sky.
Yellow—O-saw-waw.
Green—O-saw-wus-kwaw.
Great—Mit-chaw, _Animate_.
Greater—Nah-wud mit-chaw.
Greatest—Mi-ah-mo mit-chaw.
Small—Ah-gah-saw.
Smaller—Nah-wuj ah-gah-saw.
Smallest—Mi-ah-ma ah-gah-saw.
Strong—Soang-gun (tough.)
Hard—Mush-kaw-waw.
Heavy—Ko-se-gwun.
Light—Nahn-gun.
High—Ish-pah.
Low—Tup-pus-sah.
Damp—Tip-pah.
Thick—Kip-pug-gah, as a board.
Thick—Pus-sug-gwaw-gum-me, thick as mush.
Thick—Kip-pug-ge-gut, as cloth.
Thick—Kip-pug-ga-big-gut, as iron.
Sharp—Ke-nah.
Weak—Sha-wiz-ze.
Brave—Soan-ge-ta-ha; _Strong Hearted_.
Brave—Mahn-go-ta-sie; _Loon Heart_.
Coward—Shah-go-ta-a; _Weak Heart_.
Old—Ke-kaw.
Young—O-ske-ne-ge.
Good—O-nish-e-shin.
Bad—Mah-nah-tut, _Inanimate_.
Bad—Mah-nah-diz-ze, _Animate_.
Wicked—Mutche-e-pe-wa-tize.
Handsome—Kwo-nahdj.
Ugly—Mah-nah-diz-ze.
Healthy—Me-no-pe-mah-diz-ze.
Sick—Ah-koo-ze.
Alive—Pe-mah-diz-ze.
Dead—Ne-po.
Sensible—Ne-bwaw-kah.
Cunning—Kuk-ki-a-ne-ze.
Foolish—Ke-pah-te-ze.
Happy—Pau-pin-an-ne-mo.
Cool—Tuk-ka-yah.
Cold—Kis-se-nah.
Warm—Ke-zho-ze, _Animate_; Ke-zho-yah, _Inanimate_.
Hot—Ke-zhaut-ta.
Thirsty—Kos-kun-nah-pah-kwa.
Hungry—Buk-kut-ta.
First—Neet-tum, (_wy-aizsh-kut_.)
Second—A-ko-nee-shink.
Long—Keen-waw; _keen-waizh_, long in time.
Wide—Mun-gut-ta-yah.
Deep—Keen-ween-dum-mo, (_as water_.)
I—Neen.
Thou—Keen.
He—Ween.
She—Ween.
It—E-eu.
We—Neen-ah-wind, (excluding the person addressed.)
We—Keen-ah-wind, (including the person addressed.)
They—E-gieu, or, ween-ah-waw.
Them—E-gieu, (to persons;) e-nieu, (to things.)
My—Our, }
Thy—Your, } (None.)
His—Their, }
Its, }
That—E-eu, _Animate_. That—Wah-ow, _Inanimate_.
This—Mahn-dun, or, O-o, (to things.)
This—Wah-ow, or Mah-bum, (to persons.)
This person—Mah-bum, if near.
This person—Ah-weh, if far off.
These—Ah-noon-dah, if near.
These—An-ne-weh, if far off.
Who—Wa-nain.
Which—Tah-neen-e-eu.
Both—I-eezhe.
Either—Wa-go-to-gwain.
Other—(None,) ah-ne-we, (nearly.)
All—Kok-kin-nuh.
Many—Bah-ti-eem.
Much—Ne-be-waw.
Few—Pun-ge.
A little—(The same.)
More—Min-o-waw.
Some—Ga-go.
Several—Ne-be-waw.
Where—Ah-neen-de.
When—Ah-nuh-pe.
Here—O-mah.
There—E-wid-de.
At—(Inseparable.)
Above—Ish-pe-ming.
Below—Tub-bush—shish.
Over—Gitche-i-e.
Under—A-nah-mi-e-e.
Within—Peenj-i-e.
Near—Ba-sho.
Far—Waw-saw.
Now—Noang-goom.
Soon—Wi-e-buh.
Then—Me-ah-pe.
Always—Mo-zhuk.
Never—Kah-we-kaw, or kaw-ween-we-kaw.
To-day—Nong-gum-ge-zhe-guk.
Yesterday—Pitch-e-nah-go.
To-morrow—Waw-bunk.
Long ago—Shah-shiah.
Hereafter—Pon-ne-mah.
Before—Bwoi.
After—Kah-esh-kwaw.
Once—Ah-be-ding.
Twice—Ne-zhing.
How—Ah-neen.
Well—Kwi-uk, strait.
Ill—Kaw’gwi-uk.
Quickly—Wa-weeb.
Slowly—Ba-kah-diz-ze.
Why—Ah-nish-win.
With—A-i-yeesh.
Without—(None.)
From—Wain-je.
Towards—(None.) Ah-che-waw?
Yes—Uh. Certainly—Me-nung-a-hah.
No—Kaw.
If—Keesh-pin.
And—Gi-a.
Or—(None.)
Also—(None.)
Perhaps—Go-ne-mah, or, kah-nah-butch.
One—Ning-gooj-waw.
Two—Neezh-waw.
Three—Nis-swaw.
Four—Ne-win.
Five—Nah-nun.
Six—Nin-good-waw-swe.
Seven—Neezh-waw-swe.
Eight—Shwaw-swe.
Nine—Shong-gus-swe.
Ten—Me-dos-we.
To eat—Che-we-sin-it.
To be hungry—Che-we-buk-kud-dit.
To drink—Che-min-ne-kwait.
To walk—Che-pe-mo-sait.
To run—Che-pe-me-bat-toan.
To sit down—Che-nam-mad-a-bit.[72]
To lie down—Che-shin-ge-skink.
To stand—Che-ne-bo-wit.
To stay—Cha-ah-bit.[73]
To dance—Cha-ne-mit.
To go—Cha-mah-chaht.
To come—Cha-tah-ko-shink.
To ride—Che-me-zhug-gaut.
To ride—Che-pe-mah-bi-o-goat.
To hunt—Che-ke-o-sait.
To fight—Che-me-kwa-zoat.
To smoke—Che-sug-gus-swawt.
To sing—Che-nug-gah-moat.
To smoke—Che-been-dah-kwait.
To sleep—Che-ne-baht.
To die—Che-ne-bote.
To say—Che-e-ke-doat.
To speak—Che-keke doat.
To treat—Che-to-to-waut.
To marry—Che-we-wit.
To think—Che-nain-dunk.
To know—Che-ke-ken-dunk.
To wish—(This is not a regular verb, in the Ottawwaw.)
To see—Che-wau-bit.
To hear—Che-non-dunk.
To taste—Che-ko-tun-dunk.
To smell—Che-me-non-dunk.
To touch—Che-tahn-je-nunk.
To love—Che-san-gi-unk.
To hate—Che-shin-ga-ne-maut.
To kill—Che-nis-saut.
To scalp—Che-mah-miz-zhwaut.
To give—Che-me-naut.
To take—Che-o-tau-pe-naut.
To bring—Che-be-naut.
To carry—Che-mah-che-naht.
To cut—Che-kis-ke-shunk.
To stick—Che-wa-po-to-waut.
To plant—Che-ke-te-gait.
To burn—Che-chau-ge-zung.
To bury—Che-ning-wo-waut.
To sow—Che-kus-ke-gaw-saut.
To blow—Che-pe-me-bo-tote.
To hide—Che-guk-ket-tote.
To cook—Che-che-bah-kwait.
To melt—Che-nin-ge-taik.
To subdue—Che-muk-dwait.
To have—Che-iaht.
To be—Che-iaht.
He is—Ween-sah.
I am—Neen-sah.
I am cold—Neen-ge-kudj.
I am warm—Neen-ge-zho-se.
I am young—Neen-do-ske-neeg.
I am old—Neen-ge-kaw.
I am good—Ne-meen-no-zhe-wa-bis.
I am strong—Ne-mush-kaw-wees.
I am hungry—Ne-buk-kud-da.
I am sick—Neen-dah-kooz.
It rains—Ke-me-wun.
It is cold—Kis-se-nah.
Go—Mah-jon.
Stay—Ah-bin.
Bring—Pe-toan.
Give—Meezh.
Give me—Me-zhe-shin.
Take him—O-tah-pin.
Take it—O-tah-pe-nun.
He drinks—Ween-min-ne-kwa.
He runs—Ween-pe-me-bat-to.
He sings—Ween-nug-gah-mo.
I sing—Neen-nug-gah-mo.
We eat—We-sin-ne.
I eat—Ne-wee-sin.
I came—Neen-ge-tuh-koo-shin.
He came—Ween-ge-tuh-koo-shin.
We came—Neen-ge-tuh-koo-shin-noam.
I have eat—Ne-ke-we-sin.
Thou hast eat—Ke-ke-we-sin.
He has eat—O-ke-we-sinne.
He saw—O-ke-waw-bo-maun.
He is dead—Ween-ke-ne-bo.
He has been seen—Ke-waw-bo-maw.
He shall speak—Oan-jit-tah kah-ge-e-ke-to, (I make.)
He shall go—Oan-jit-tah tah-mah-jah, (I make, etc.)
He may go—Tah-mah-jah.
We may go—Tah-mah-jah-men.
This dog—Maw-buh-an-ne-moosh.
These dogs—Ah-goon-dah-an-ne-moag.
This is mine—Neen-een-di-eem, (mine it remains.)
That is thine—Keen-ke-ti-eme, (it belongs to thee.)
Whose dog is this?—Wha-nain-wha-ti-et?
What is thy name?—Ah-neen-a-zhe-ne-kah-so-yun.
What do you call this?—Ah-neen-a-zhe-ne-kah-dah-mun?
To whom shall he speak?—O-wa-na-nan ka-kun-no-nah-jit?
Which of us shall go?—O-wa-nain ka-e-shaut?
Who shall go?—Tah-neen-a-ow-ka-e-shaut-shaut?
Either of us shall go—Ne-got-wa-hi-ao o-tai-a-shon.
Who saw these?—Wa-ne-wi-ah-bo-mik?
He—Ween.
My father—Nos-a.
My brother—Ne-kau-nis; n’dah-wa-mah, by the women.
Elder—Nesiah.
Younger—Ne-she-ma.
My sister—N’dah-wa-mah.
Elder—Ne-mis-sah.
Younger—Ne-she-mah.
My son—Ne-gwis.
My daughter—Ne-dan-nis.
My child—Ne-en-jah-nis.
My head—Ne-o-ste-gwon.
My feet—Ne-o-zit-tun.
My dog—Neen-di.
My shoes—Ne-muk-ke-zin-nun.
I saw you—Nee-ke-waw-bo-min.
I love you—Ke-zaw-ge-in; to a woman only, ne-ma-ne-ne-min.
I will marry thee, (a man to a woman)—Neen-gah-we-te-ga-mah; (a
woman to a man,) kuh-we-te-ge-min.
He is taller than me—Nah-wudj-ween ke-nose-a-ko-zeaun.
He is a stranger in the village—Mi-ah-mah-mush-kaw-e-zeet
o-da-nin-nong.
My wife is called handsomer—Ne-wish nah-wuj kwo-nahj
a-zhe-nah-ko-zi-ian.
Your wife is younger than mine—Ke-wis nah-wudj os-ke ne-ge
neen-a-pe-te-zit.
My brother is with his wife—Ne-kaun-nis o-we-je-waun we-wun.
My hatchet is in there—Ne-waw-gaw-kwut-peen-dig at-ta.
Where is he?—To-ne-e-peezh at-taik?
I am here—Maun-di-pe een-di-ah.
I am a man—Een-da-nin-ne-ne-ew.
I am a good man—Ne-min-no a-nin-ew.
Thou art a woman—Keet-e-kwa-o.
There is a God—Man-i-to sah-iah.
I am that I am—Neen-goo-sah-neen.[74]
He sings well—Ne-tah-nug-gah-mo.
He sings ill—Kaw’nit-tah nug-gah-mo-se.
He sings slow—Se-bis-kautch e-nug-gah-mo.
He sings quick—Ka-tah-tub-buh-um.
He sings his death song—O-be-mah-tuh-se-win e-nug-gah-mo-toan.
I see him—Ne-waw-bo-maw.
I see a man—E-nin-ne ne-waw-bo-maw.
I see near—Pa-show n’duk-wawb.
I see far off—Was-saw n’duk-wawb.
He came on foot—Ke-bim-me-to-sa.
He came on horseback Ke-be-pe-mom-mi-co.
You came on horseback—Ke-ke-be-pe-mo-mik.
He came by land—Ah-keeng ke-pe-e-zhaw.
He came by water—Ke-be-pe-mish-kaw-nah.
He came before me—Ke-be-ne-kaune.
He came last—Skwi-ahtch ke-ta-koo-shin.
He came without me—Kaw’neen-ge-we-je-we-goo-se.
I struck him—Neen-ge-wa-po-to-waw.
I struck him with my foot—Neen-ge-tun-gish-ko-waw; (I kicked
him.)
I struck him with a stone—Us-sin neen-ge-wa-po-to-waw.
I struck him with a hatchet—Waw-gaw-kwut neen-ge-wa-po-to-waw.
I gave it to him—Neen-ge-me-nah.
I did not give it to thee—Ka-ween-keen ke-ke-me-nis-se-noan.
He gave it to me—Neen-neen-ge-me-nik.
What I gave him—Wa-go-to-gwain e-to-ge-gaw-me-nuk.
What he gave me—Wa-go-to-gwain e-to-ge-gaw-me-zhit.
And did he give it to thee?—Ke-ge-me-nik-in-nah?
Hast thou given it to him?—Ke-ge-me-nah-nah? (Didst thou give?)
Wilt thou give it to me?—Ke-kah-me-shin-nah?
May I give it to him?—Kaw-nuh neen-dah-me-nah-se?
I wish to go with thee and catch his horse—Op-pa-tus
we-je-win-naun che-tah-ko-nuk o-ba-zheek-o-guh zhe-mun.
Give me some venison to put in his kettle—Me-she-shin we-yos,
che-po-tah kwi-aun o-tah-ke-koonk.
We conquered our country by our bravery, we will defend it
with our strength—Ne-munk-kund-wa-min ain-dun-uk-ke-ung,
e-zhin-ne-ne-wi-aung, (our manliness,) or, ne-mahn-go
tah-se-we-win-ne-naun, (our loon heartedness,)
ne-kah-ko-no-ain-dah-men ne-mus-kaw wiz-ze-win-ne-naun.
Good morning—Me-gwaitch wi-ah-bah-me-non; (I am glad to see
you.)
How is it with thee?—Tah-neen keen-o-waw
aiz-zhe-be-mah-te-ze-aik?—(If two or more, ke-me-no be-nah
te-ze-nah?—how dost thou live?)
He is a good man—Me-no-pa-mah-tiz-ze e-nin-ne.
Dost thou live well?—Ke-men-no-pe-mah-tiz-ze-nah!
What news?—Ah-heen ain e-kum-me-guk?
I know him—Ne-ke-ken-ne-maw.
I understand—Ne-ke-ken-dum; (weeds and small things; of a tree,
or a large stone, they say, ne-ke-ken-ne-maw.)
She is a good woman—Men-no-pa-mah-te-se.
It is a large tree—Gitche-me-tik: (large tree.)
I see it—Ne-waw-bo-maw, if a man, a tree, or a large stone;
Ne-waw bun-daun, if inanimate, or a very small animate object.
I give you this canoe—Ke-me-nin[75] maun-dun che-maun.
Take it—O-tau-pe-nun.
I give you this deer—Ke-me-nin maw-buh waw-waw-wash-gais.
Take him—O-tau-pin.
Give me meat—Me-zhe-shinwe-yos; give or hand to me, pe-doan.
Give me that dog—Me-zhe-shin owan-e-moose.
Bring water—Ne-beesh nah-din.
Bring the prisoners—Beesh a-wuh-kau-nug.
This is my father’s canoe—No-si-ah maun-dun o-che-maun.
I gave corn to my father—Mun-dah-me-nun neen-ge-me-nah noas.
I planted corn for my father—Neen-ge ke-te-go-waw noas.
I love my father—Ne-sah-ge-ah noas.
I took corn from my father—Neen-ge o-tah-pe-nun-no-waw noas
mun-dah-min.
I came with my father—Ne-pe-we je-waw noas. (I accompanied my
father.)
I saw a deer—Neen-ge-waw-bo-mo waw-wash-gais.
I saw two deer—Neesh-waw-wash-gais-e-wug ne-waw-bo-maig.
I killed a deer—Waw-wash-gais neen-ge-ne-sah.
I killed him with my hatchet—Ne-waw-gaw-kwut-ne-ke
oon-jin-nee-sah.
I took the skin from the deer—Neen-ge puk-ko-nah, (if he saved
the meat;) neen-ge-gitche ke-zwo-ah, (if he threw it away.)
CONJUGATION OF A VERB
To tie—Tah-ko-pitche ga-wing.[76]
Tie him—Tah-ko-pish.
Tie them—Tah-ko-bish ah-giew.
I tie—N’tah-ko-pe-toon.
Thou tiest—Ke-ta-ko-pe-toon in-a-nim.
He ties—O-tah-ko-pe-toon.
We (two) tie—Neen-dah-ko-pe-do-men.
We tie—(The same.)
You (two) tie—Ke-tah-ko-pe-toan-ah-waw.
They tie—O-tuh-ko-pe-toan-ah-waw.
He ties me—Neen-dah-ko-be-nik.
He ties thee—Ke-tah-ko-be-nik.
He ties him—O-tah-ko-be-naun.
He ties her—(The same.)
He ties us (two)—Ke-tah-ko-be-nik o-naun.
He ties us (all)—(The same.)
He ties you (two)—Ke-tah-ko-be-nik-o-waw.
He ties you (all)—(The same.)
He ties them—O-tah-ko-bin-naun.
They tie me—Ne-dah-ko-bin-ne-goag.
They tie thee—Ke-tah-ko-bin-ne-goag.
They tie him—O-tah-ko-bin-ah-waun.
They tie her—(The same.)
They tie us (two)—Ke-tah-ko-bin-ne-ko-nah-nik.
They tie us (all)—(The same.)
They tie you (two)—Ke-tah-ko-bin-ne-go-waug.
They tie you (all)—(The same.)
They tie them—O-tah-ko-bin-nah-waun, (the same as one.)
I tie thee—Ke-tah-ko-be-nin.
I tie him—Neen-dah-ko-be-naun.
I tie you (two)—Ke-tah-ko-be-ne-nim.
I tie you (all)—(The same.)
I tie them—Neen-dah-ko-be-naug.
We (two) tie thee—Ke-tah-ko-bin-ne ne-nin-ne-min.
We (two) tie him—Ne-dah-ko-be nah-naun.
We (two) tie you (two)—Ke-tah-ko-bin-ne nin-ne-min.
We (two) tie you (all)—(The same.)
We (all) tie them—Ke-tah-ko-bin-nah-nah-nik.
Thou tiest me—Ke-tah-ko-bish.
Thou tiest him—Ke-tah-ko-bin-nah.
Thou tiest us (two)—Ke-tah-ko-bish-e-min.
Thou tiest us (all)—(The same.)
Thou tiest them—Ke-tah-ko-bin-naug.
We (all) tie thee—Ke-tah-ko-be-nin-ne-min.
We (all) tie him—Neen-dah-ko-bin-nah-naun.
We (all) tie you (two)—Ke-tah-ko-bin-nun-ne-min.
We (all) tie you (all)—(The same.)
You (two) tie me—Ke-tah-ko-biz-zhim.
You (two) tie him—Ke-tah-ko-bin-nah-waw.
You (two) tie us (two)—Ke-tah-ke biz-zhe-min.
You (two) tie us (all)—(The same.)
You (two) tie them—Ke-tah-ko-bin-nah-waug.
You (two) tie me—Ke-tah-ko-be-zhim.
You (all) tie him—Ke-tah-ko-bin-ah-waw.
You (all) tie us—Ke-tah-ko-biz-zhe-min.
You (all) tie them—Ke-tah-ko-bin-nah-waug.
He has tied us—Een-ge-tah ko-bin-ne-ko-nahn.
He has tied thee—Ke-ke-tah-ko-be-nik.
He has tied him—O-ke-tah-ko-be-nahn.
He has tied us (two)—Een-ge-tah-ko-bin-ne-ko-nahn.
He has tied us (all)—(The same.)
He has tied you (two)—Ke-ke-tah-ko be-nik-o-waw.
He has tied you (all)—(The same.)
He has tied them—O-ke-tah-ko-be-naun.
They have tied me—Neen-ge-tah ko-bin-ne-goag.
They have tied him—O-ke-tah-ko-bin-nah-waun.
They have tied us (two)—Ke-ge-tah-ko-bin-nik o-nah-nik, or,
neen-ge, if a third person is addressed.
They have tied us (all)—(The same.)
They have tied you (two)—Ke-ke-tah-ko-bin-nih-o-waug.
They have tied you (all)—(The same.)
They have tied them—O-ke-tah-ko-bin-nah-waun.
I have tied him—Neen-ge-tah-ko-bin-nah.
I have tied them—Neen-ge-tah-ko-bin-nahg.
Thou hast tied me—Ke-ke-tah-ko-bish.
Thou hast tied him—Ke-ke-tah-ko-be-nah.
Thou hast tied us (two)—Ke-ke-tah-ko-biz-zhe-min.
Thou has tied us (all)—(The same.)
Thou hast tied them—Ke-ke-tah-ko-be-nahg.
We have tied him—Neen-ge-tah ko-be-nah-nahn.
We (all) have tied him—(The same.)
You (two) have tied him—Ke-tah-ko-be-nah-waw.
You (all) have tied him—(The same.)
He will tie me—Neen-gah-tah-ko-be-nik.
He will tie thee—Ke-gah-tah-ko-be-nik.
He will tie him—O-gah-tah-ko-be-nahn.
He will tie us (all)—Ke-gah-tah-ko-be-nik-ah-nahn, to the
second person; to a third, Nin-gah-tah-ko-bin-nik-ah-nahn.
He will tie them—O-kah-tah-ko-be-nahn.
They will tie me—Neen-gah-tah-ko-bin-ne-goag.
They will tie thee—Ke-gah-tah-ko-bin-ne-goag.
They will tie him—O-gah-tah-go-bin-nah-waun.
They will tie us (two)—Ke-gah-tah-ko-bin-ne-ko-nah-nik, to the
second person.
They will tie you (two)—Ke-gah-tah-ko-bin-ne-ko-waug.
They will tie them—O-gah-tah-ko-bin-nah-waun.
I will tie him—Neen-gah-tah-ko-bin-nah.
I will tie them—Neen-gah-tah-ko-bin-nahg.
Thou wilt tie me—Ke-gah-tah-ko-bish.
Thou wilt tie him—Ke-gah-tah-ko-be-nah.
Thou wilt tie them—Ke-gah-tah-ko-be-nahg.
We (two) will tie him—Neen-gah-tah-ko-be-nah-nahn, to the third
person.
We (all) will tie him—(The same.)
You (two) will tie him—Ke-gah-tah-ko-be-nah-nahn.
You (all) will tie him—(The same.)
I would tie thee—Ke-tah-tah-ko-be-nin.
I would tie him—Neen-dah-tah-ko-be-nah.
I would tie them—Neen-dah-tah-ko-be-nahg.
He would tie thee—Ke-tah-tah-ko-be-nik.
He would tie him—O-dah-tah-ko-be-nahn.
He would tie them—(The same.)
I might tie thee—Tah-ko-be-nin-naun.
I might tie him—Tah-ko-be-nug.
I might tie them—Tah-ko-bin-nug-waw.
He might tie thee—Tah-ko-bin-naut.
He might tie them—(The same.)
I ought to tie thee—Tah-ko-bin-ne-nahm-bahn.
I ought to tie him—Tah-ko-bin-nug-ge-bun.
He ought to tie thee—Tah-ko-bin-nik-e-bun.
He ought to tie them—Tah-ko-bin-nut-waw-bun.
That I may tie thee—Go-mah-tah-ko-be-nin-nahn.
That I may tie him—Go-mah-tah-ko-bin-nuk.
That I may tie them—Go-mah-tah-ko-bin-nuk-waw.
That he may tie thee—Go-mah-tah-ko-be-zhit.
That he may tie him—Go-mah-ween-tah-ko-be-naht.
That he may tie them—(The same.)
If I tie thee—Tah-ko-bin-ne-naun.
If I tie him—Tah-ko-be-nug.
If I tie them—Tah-ko-be-nug-waw.
If he tie thee—Tah-ko-be-nik-e-bun.
If he tie him—Tah-ko-be-nau-pun.
If he tie them—(The same.)
I make thee tie them—Oon-jit-tah ke-kah-tah-ko-bin-nahg.
I make him tie them—Oon-jit-tah o-kah-tah-ko-be-naun.
I make them tie thee—Oon-jit-tah ke-kah-tah-ko-bin-ne-goge.
He makes me tie them—Ne-kah-gau-zo-nick, tah-ko-be-nug-waw.
He does not tie me—Kaw’neen-dah-ko-bin-ne-ko-se.
He does not tie thee—Kaw’ke-tah-ko-bin-ne-ko-se.
He does not tie him—Kaw’o-tah-ko-bin-nah-zeen.
They do not tie me—Kaw’neen-dah-bo-bin-ne-ko-seeg.
They do not tie him—Kaw’o-tah-ko-bin-nah-se-waun.
He has not tied me—Kaw’neen-ge-tah-ko-bin-ne-ko-se.
He will not tie me—Kaw-ween nun-gah-tah-ko-bin-ne-ko-ze.
He shall not tie me—Kaw-pau-pish neen-dah-tah-ko-bin-ne-ko-se.
That he may not tie me—Ga-mah-tah-ko-biz-zhe-sik.
If he does not tie thee—Tah-ko-be-nis-se-nook.
I will make him tie you—Oon-jit-tah ke-kah-tuh-ko-be-nik.
I will not make him tie thee—Kaw’ne-kah-gah-gaw-zo-mah-se
jit-tah-ko-be-nik.
He made me tie thee—Ne-ke-gah-gau-zo-mik
ke-chah-tah-ko-be-nean-un.
He did not make me tie thee—Kaw’neege-e-go-so jit-tah-ko
be-ne-naun.
I am tied—Neen-dah-ko-bees.
Thou art tied—Ke-tah-ko-bees.
He is tied—Tah-ko-biz-zo.
We (two) are tied—Ke-tah-ko-biz-zo-min; to the second person,
nee-dah-ko-biz-zo-min.
We (all) are tied—(The same.)
You (two) are tied—Ke-tah-ko-biz-zoom.
You (all) are tied—(The same.)
They are tied—Tah-ko-biz-zo-wug.
I was tied—Een-ge-tah-ko-bis.
I was tied by thee—Keen-gah oon-je-tah-ko-biz-zo-yahn.
I was tied by him—Ween-gah oon-je-tah-ko-biz-zo-yahn.
He shall be tied—Oon-jit-tah tah-tah-ko-be-zoo.
That he may be tied—Kut-tah tah-ko-be-zo.
I am not tied—Kaw’n’dah-ko-biz-zo-ze.
He is not tied—Kaw’tah-ko-biz-zo-ze.
I was not tied—Kaw’ne-ke-tah-ko-biz-zo-ze.
He shall not be tied—Kaw’tah tah-ko-biz-zo-ze.
He who is tying thee—Ai-neen a-piz-zoi-un.
We tie each other—Mah-ma-ash-kote guh-tah-ko-bin-ne-te-min.
You tie each other—Mah-ma-ash-kote tah-ko-bin-ne-tik.
They tie one another—Tah-ko-bin-ne-te-wug.
I tie myself—N’tah-ko-bin-ne-tis.
He ties himself—Tah-ko-bin-ne-tiz-zo.
We tie ourselves—Nid-dah-ko-bin-ne-tiz-zo-min.
They tie themselves—Tah-ko-bin-ne-tiz-zo-wug.
Does he tie thee?—Ke-tah-ko-bin-nik-in-nah?
Has he tied thee?—Ke-ke-tah-ko-bin-nik-in-nah?
Shall he tie thee?—Ke-kah-tah-ko-be-nik-in-nah?
Do they tie him?—O-tah-ho-bin-nah-waun-in-nah?
Have they tied him?—O-ke-tah-ko-bin-nah-waun-in-nah?
Will they tie him?—O-we-tah-ko-bin-nah-waun-in-nah?
Shall I tie them?—Een-gah-tah-ko-bin-nahg-in-nah?
Wilt thou tie them?—Ke-kah-tah-ko-bin-nahg-in-nah?
Will thou tie him?—Ke-kah-tah-ko-bin-nahn-nah?
LORD’S PRAYER, IN OJIBBEWAY AND ENGLISH
Ko-se-naun, (our Father,) o-wa-nain, (who,) ish-pe-ming, (above,)
ain-daut, (liveth,) mah-no-ti esh-she-wa-but, (what you wish to be
done,) wah-e-she wa-be-to-e-yun, (let it be done,) Kaw-taw-paw-pish
zhin-dah-zeem, (let us not play with thy name,) mah-no-be-zhe
nah-zhi-yun nah-gah-muk sa-ne-guk, (let thy great power come,)
me-zhe-shin-naung ka-me-je-yaun nong-goom ge-zhe-gut, (give us our
food this day,) me-zhe-shin-naung o-ma-ze-naw-o-mon-aung, (give us
our debts,) a-zhe-ko-te-bah-mah-tink, (as we give our debtors,) Ka-go
e-zhe-wizh-zhis, zhe-kaun-gain mi-ah nah-tuk, (do not lead us into
bad things,) kun-no-wa-no mish-she-naung mi-ah-nah-tuk, (keep us from
bad things,) naw-gau-ne-zit ta-ba-ne-mut (power belongs to thee,) gia
mash-kaw-e-zeet, (and strength,) kau-gin-neek, (for ever.)
LORD’S PRAYER, IN OJIBBEWAY.
Kosenaun owanain ishpeming aindaut mahnoti eshshewabut waheshewabetoeyun
kawtawpawpish zhindahzheem mahnobezhe nahzhiyun nahgahmuk saneguk
mezheshinnaung, kamejeyaun nonggoom gezhegut mezheshinnaung
omazenawomonaung azhekotebahmahtink; Kago ezhewizhzhis zhekaungain
miahnahtuk; kunnowano mishshenaung mishnahtuk; nawgaunezit tabanemut gia
mashkawezeet, kauginneek.
COMPARISON OF THE LANGUAGE OF ELLIOT’S VERSION OF THE BIBLE, WITH SOME OF
THE DIALECTS OF THE PRESENT DAY.
_Elliot._—_Ottawwaw._
Ne-oh-ke-oo-ook[77]—Me-nik ka-ah-ko pe-mah-tug ah-ke—As long as
the ground lives.
Oh-ke-ko-nah-kah—O-pe-ga-to-gonk-gia—planting time and
Ke-pe-num-mun-at—O-pe-ma-maung—gathering time,
Toh-koi-hah-kus-si-teau—Kis-se-nah-gia-ke-shaut-ta—cold and
heat,
Ne-pun-nah—Ne-bin-gia—summer and
Po-pon—Pe-poan—winter,
Ke-su-kod-kah—Ke-zhi-kut-gia—day and
Nu-kon—Tib-bik-kut—night,
Mat-ta—Kaw-we-kaw—never
Jeish-ah-kwoh-ta-noo—Ta-pun-nah tis-se-noan—shall cease.
While the earth remaineth, seed time and harvest, cold and
heat, summer and winter, day and night, shall not fail.—Gen.
viii. 22.
* * * * *
Ne-tah-tup—E-she-way-buk—Even so
Nish-noh—Pa-pa-zhik—each
Wun-ne-gen ma-tug—Way-nish-she-shit-me-tik—good tree
Ad-tan-na-gen—Wain-je-ne-tah-we-jink—produceth
Wun-ne-ge-nash mec-chum-mu-on-gash—Mo-zhe-ka-ko-mah-jink—every
kind of food,
Gut-match-tit matug—Koo-shah matche-me-tik—but a bad tree
Ad-tan-ne-gen _match-te-toash_—Na-tah-we-git—beareth
_Me-chum-mu-on-gash_—_Mat-che-me-nun_—bad berries.
Even so every good tree bringeth forth good fruit, but a
corrupt tree evil fruit. Matt. vii. 17.
* * * * *
Kah o-moh-ku—Gia-pus-e-gwe—And he arose,
Kah _mon-chu-en_ we-kit—Gia-we-ke-wa-mink _e-zhaw_—and to his
house he went.
And he arose and went to his house.—Matt. ix. 2.
* * * * *
Mat-ta-pish koo-mit-tam-wus-sis-su—Kaw-ween
ke-kah-we-wis-sis-se—Not shalt thou wive,
Kah-mat-ta-pish koo-nau-mo-ni-yeu—Gia-kaw’ke-kah
o-kwis-sis-se—and not shalt thou son,
A-suh-koo-taun-i-yeu—Kaw-ke-kah o-dau-nis-sis-se—not shalt thou
daughter,
Yeu-ut-a-yeu-on-ga-nit[78]—Maun-di-pe nuk-ka-kum-mik—here in
the place.
Thou shalt not take thee a wife, neither shalt thou have sons
or daughters in this place.—Jer. xvi. 2.
COMPARISON OF THE LANGUAGE OF SOME VERSIONS OF THE BIBLE, WITH THE
OTTAWWAW OF THE PRESENT TIME
Of two existing versions of the Bible, or parts of it, in dialects
similar to the Ojibbeway, that of Mr. Elliot, made in 1661, would be
most easily adapted to the use of the Ottawwaws and Ojibbeways, in the
country about the lakes. The Delaware of Mr. Deuke’s version, printed at
New-York, 1818, whether owing to difference of orthography, or some other
cause, seems widely unlike any of the Algonkin dialects we have heard
spoken. The following comparison with the Ottawwaw of the present day,
will perhaps scarce afford a single point of resemblance.
Ehoalachgik? jukwe metschi ktelli wundamemensineen Gelanitawitink;
schuk neskwe majawii elsi jauktsch, schuk ktelli majaweten dameneen,
nkwuttentsch woachkwake ktellitsch linanizeen elinaxit ktellilsch
newoaneen elinaxit.—1 _John iii._ 2. [_Deuche’s version._]
Sah-git-te-wun-nun! (ye beloved!) gee-no-wind (are we)
Gitche-Manito, (the great God,) o-gwis-sun (his sons) kaw-ween (not)
ke-ke-ken-dun-se-min (ye understand) ka-iz-zhe-wa-biz-zhe-wunk (how we
shall be) koo-shah (but) ke-ken-dah-min (we know) ope-che-waw-bu-muk
(when he appeareth) ah-yeesh na-she-nah-koo-se-min (we shall resemble
him) ke-kah-waw-bo-maw-naun (we shall see him) a-zhe-nah-koo-zit (which
he is like.)—Ottawwaw.
Beloved, now are we the sons of God; and it doth not yet appear what we
shall be, but we know that, when he shall appear we shall be like him,
for we shall see him as he is.—_English version._
The following are comparisons of passages from Mr. Elliot’s Bible, with
the same dialect.
_Elliot._—_Ottawwaw._
Onk-as-kook[79]—Gia-ke-na-beek—And the snake
Un-nan—O-ge-gah-no-naun—said to
Mit-tam-mo-sis-soh—E-kwa-wun—the woman,
Mat-ta—Kaw-ween—not
Woh-nup-poo-e ke-mup-poo—O-jit-tah-ke-kah-ne-boas[80]—shall you
die.
And the serpent said unto the woman, thou shalt not surely
die.—_Eng. ver. Gen._ iii. 4.
(Elliot, Cotton Mather, and other early protestant divines, thought it
not best to attempt translating any of the names of the divinity into
the Indian, for the obvious reason, that their language affords no word
which would not awake associations in the minds of the natives, very
inconsistent with the character of the true and holy God. They thought
it better to retain the English appellations, and attempt gradually to
elevate the conceptions of the Indians to our standard, than incur the
risk of perpetuating their ideas of the characters attributed to their
deities, by introducing their original names into the new version of the
Scriptures.)
COMPARISON OF A GREEK SENTENCE WITH THE DIALECT OF THE OTTAWWAWS.
αἰ αλωπεκες, [The foxes]—Waw-goo-shug, [foxes]
φωλεους, [holes]—Waw-zhe-wug, [hole, v. a.]
εχονσι, [they possess,]—Gia-nun-nuh-ke-zhik, [and between sky adj.]
χαιτα ῳετειυα, [and the birds]—Be-nais-se-wug, [birds]
του ουρανου, [of heaven]—O-wus-sis-so-ne-wug, [nest, v. a.]
χατασχηνῳσσεις, [nests,]—Koo-shah, [but]
ο δε νιος, [the but son]—O-nin-ne o-gwis, [man his son]
του ανθρωπου, [of man]—Kaw’nin-goo-che, [not any where]
ουκ εχει, [not possesseth]—In-ne-kwa-shin-she, [may lie down.]
ωον, [where]
την κεφαλην, [his head]
κλιην, [he may lay.]
The foxes have dens, and the birds of the air have nests, but the son of
man hath not where to lay his head.—Matt viii. 20.
FIRST CHAPTER OF GENESIS, TRANSLATED INTO THE OJIBBEWAY LANGUAGE
1. Wi-azh-kut Man-e-do wa-zhe-toan mahn-dun Ge-zhik gia Ak-ke.
2. Gia pa-bunk ak-ke at-tah go-bun gia kah-ga-go at-ta-sin o-go-bun,
gia tib-be-kut o-kit-te-beeg, gia man-e-do o-pug-git-to nah-mo-win
o-mam-mah-je-mug-gut o-kit-te-beeg.
3. Man-e-do ke-e-ke-do to-we-was-siah; gia ge-was-siah.
4. Gia man-e-do o-waw-ben-daun was-siah, ge-o-nish-she-shin gia man-e-do
o-nah-nah-we-nahn was-siah gia tib-be-kut.
5. Gia ma-ne-do o-ke-shinne-kau-taun was-siah, Ge-zhe-gut gia
tib-bik-nis-se o-ke-shinne-kau-taun tib-be-kut, Gia o-nah-koo-shig
ke-ke-zhaib ne-tum ke-ge-zhe-guk.
6. Gia man-e-do ke-e-ke-do Kut-ti e-she-wa-bug mahn-dun nun-nuh ge-zeik
nus-sow-wi-a-e ne-bish ush-uh-ko-taig, gia aut-taush-ke-no-mink
e-toi’a-e, ne-bish e-toi-wi-a-e gitche, te-go-mug-guk ish-pe-ming
gia-tub-bush-shish.
7. Gia man-e-do o-ke o-zhe-toan nun-nuh-ge-zhe-gut gia o-na-nah-we-naun
ne-beesh ish-pe-ming gitche-tah-goak gia tub-bush-shish gitche-tah-goak,
me-kah-e-she-e-wa-buk.
8. Gia man-e-do o-ge-zhin-ne-kau-taun nun-nuh-ge-zhik Ge-zhik
a-nah-koo-zhik Ke-ke-zhaib wi-ah-ne-ka-ge-zhe-gut.
9. Gia man-e-do ke-e-ke-do mahn-dun-ne-beesh an-nah-mi-a-e at-taig
tum-mah-wun dosh-kah ah-ke-kut tuh-bung-wun, me-kah e-zhe-wa-buk.
10. Gia man-e-do o-ke-zhin-ne-kau-taun ak-ke gia kaw-mow aun-dos-kaug
ne-beesh o-ge-zhin-ne-kau-taun Gitche-gum-me gia man-e-do o-waw-ben-daun
o-nish-e-shing.
11. Gia man-e-do ke-e-ke-do ak-ke kut-ti on-je-ne-tah-we-gin
me-zhus-keen, gia me-zhus-keen tu-e-me-ne-kau-ne-wun-nong, gia me-tig
mah-jink wain-je-we-tah-we-gi-uk me-ne-kaun me-tig-goank at-ta
on-jit-tah-gum-mig me-kah e-she-wa-buk.
12. Gia shi-a ke-ne-tah we-gin-noan me-zhus-keen gia me-ne
kaw-ne-wun-noan mo-zhuk-keen tib-bin-no-wa-go zhe-nah-gwut gia me-tig
me-ne-ne kau-ne-we tib-bin-no-wa me-ne-kaw-ne-we tib-bin-no-wa
o-ke-tah-kum-mig, Gia man-e-do o-ge-waw-bun-daun uz-zho nish-she-shing.
13. Gia an-nah-koo-zhik Ke-ge-zhaib me-nis-swo ge-zhe-guk.
14. Gia man-e-do ke-e-ke-do tuh-we wah-si-ahn nun-nuh-ge-zhik
uh-ge-zhik-oank che-na-nah-we-num-ming ge-zhe-gud gia tib-be-kud, tuh-we
ke-kin-no-wautch che-gau-ta gia ke-ke no-no-win-nun ge-zhe-gud gia
pe-boan.
15. Gia tuh-we was-si-ahn nun-nuh-we ge-zhik o-ke-tah-kum-mik
che-was-siag o-ke-tah-kum-mik, me-kah e-she-wa-bug.
16. Gia man-e-do o-ge-o-zhe-toan neezh gitche was-si-ahn, gitche
was-si-ah che-te-ban-dung ge-zhe-gut gia a-gaw-sing was-si-ah
che-te-ban-dung tib-be-kut, gia o-ke-o-zhe-naun an-nung-wun.
17. Gia man-e-do puk-kit-te-naun was-si-ah nun-nuh ke-zhik, onk gitche
was-si-aig o-ge-tah-kum-mig.
18. Gia che-mus-ko-kung ge-zhe-gut gia tib-be-kut, gia che-na-nau-we
num-ming was-si-ah ge-zhe-gut gia tib-be-kut gia man-e-do o-waw-bun-daun
o-nish-she-shing.
19. Gia an-nah-koo-zhik ke-ke-zhaib-ne-o-ko-ni-guk.
20. Gia man-edo ke-e-ke-do, ne-beeng tuh-we oan-je ne-tah-we-ga
ba-mah-de-zeet mah-nah-cheet gia be-nais-se-wug, ka-pa-ba-buh me-so-jig
nun-nuh ke-zhik.
21. Gia man-e-do o-to-zheaun Gitche-mah-nuh-maig-wun, gia kok-kin-nuh
ba-mah-de-zid ma-mah-cheet ne-beeng on-je ne-tah-we-kwug, gia ba-ba-zhik
wa-nin-gwe kwun-nah-jik be-nais-se-wug, gia man-e-do o-waw-bun-daun
o-nish-e-shing.
22. Gia man-e-do o-gug-guh-no-naun e-ke-tong, tuh-oan-je ne-gin gia
gitche-ne-bin-nah moosh-kin-nah-toag, gitche-gum-me, tuh-we bah-te-no-wug
be-nais-se-wug o-ge-tak kummig.
23. Gia an-nah-koo-zhig ke-ke-zhaib ni-ah-no ko-ni-guk.
24. Gia man-e-do ke-e-ke-do ak-ke tuh-we oan-je ne-ton-we-go-be
mah-de-zit ah-wes-se-ug gia ba-bah-ma-to-jig ah-wes-se o-ke-tah-kum-mig
me-gah esh-e-wa-buk.
25. Gia man-e-do o-ke-o-zhe-aun ah-wes-se-ug che-she-nah-koo-ze-nit, gia
ba-me-nint ah-wes-se, gia kok-kin-nuh a-zhe-nah-koo-zit ba-bah-mo-tait,
gia man-e-do o-waw-ben-daun o-nish-she-sheng.
26. Gia man-e-do ke-e-ke-do, gah o-zhe-ah-naun e-nin-ne,
a-zhe-nah-koo-ze-unk che-me-nah-koo-zit, a-zhe kok-kin-nuh
wautch-che-yah-zho-yunk che-she-nah-goo-zit, gia o-kah te-ba-ne-mah-waun
kok-kin-nuh ke-goi-yug gitche-gum-mig gia be-nais-se-wug nun-nuh
he-zhik-koank, gia a-wes-se-yug, gia kok-kin-nuh ak-ke, gia kok-kin-nuh
ba-bah-mo-ta-jig o-ke-tah-kum-mig.
27. Ge man-e-ko o-ke-o-zhe-aun e-nin-ne-wun a-zhe-nah-koos-nit,
a-zhe-nah-ko-zit man-e-do o-ke-e-zhe-aun e-nin-ne-wun, e-kwa-wun
o-zhe-naun.
28. Gia man-e-do o-gug-guh-no-naun gia, man-e-do o-din-naun
tuh-oan-je ne-tah-we-gin, che-bah-ti-e-no-waud che-moosh-ke-naig
ak-ke gich-e-ta-tum-mo-waut, gia, et-be-ne-nah-waut ke-goi-yug, gia
be-na-se-wug nun-nuh ke-zhik-koank, gia kok-kin-nuh ba-mah-ta-zit
o-ke-tah-kum-mig.
29. Gia man-e-do ke-e-ke-do—ke-me-nin kok-kin-nuh maun-dun,
na-tah-we-gi-uk o-ke-tah-kum-mig, gia pa-pa-zhik me-tig, wain-je
ne-tah-we gwi-uk ka-ko mah-ji-uk, ke-nah-waw wain-je-ne-tah-we-gi-uk
ke-me-je-aig.
30. Gia kok-kin-nuh a-wes-se-yug o-ke-tah-kum-mig, gia be-na-se-wug
nun-nuh-ke-zhik, gia ba-bah-mo-ta-jig o-ke-tah-kum-mig,
kok-kin-nuh ne-men-aug-we-ug o-me-zhuh-keen, che-nin-je-ga-waut,
me-kah-e-she-e-wa-buk.
31. Gia man-e-do o-waw-bun-daun kok-kin-nuh maun-dun wa-zhe-to-te
o-nish-she-she-shing, gia an-nah-koo-zhik ke-ke-zhaib
ne-kot-wa-as-so-ko-ni guk.
FOOTNOTES
[1] N. A. Review, No. 60, p. 101.
[2] “The little _kingdoms_ and _glories_,” says Cotton Mather, “of the
great men among the _Indians_, was a powerful obstacle to the success
of _Mr. Elliot’s_ ministry; and it is observable, that several of those
nations who thus refused the gospel, were quickly after so _devil-driven_
as to begin an unjust and bloody war upon the English, which issued
in their speedy and utter extirpation from the face of God’s earth.
It was particularly remarkable in Philip, the ring leader of the most
calamitous war ever made upon us; our Elliot made a tender of the
_everlasting salvation_ unto that king, but the monster entertained it
with contempt and anger, and after the _Indian_ mode of joining signs
with words, he took a button upon the coat of the reverend man, adding,
that _he cared for his gospel as much as he cared for that button_. The
world has heard what terrible ruins soon came upon that monarch and upon
all his people. It was not long before the hand that now writes, upon
a certain occasion, took off the jaw from the exposed _skull_ of that
_blasphemous leviathan_, and the renowned Samuel Lee hath since been
a pastor of an English congregation, sounding and showing the praises
of heaven upon that very spot of ground where Philip and his Indians
were lately worshipping the Devil.” Christian Magazine, p. 514. Vol. I.
Boston. Many passages, breathing the same spirit, will at once occur to
the recollection of those who are familiar with the writings of the early
puritans of New England. When such was the language learned divines chose
to record for posterity, it is not difficult to discover what must have
been the general tone of feeling toward the Indians.
[3] Letter to Col. McKenney, from the Principal of the Lancasterian
Chocktaw School at the Great Crossings, Kentucky, in the National
Intelligencer, July, 1828.
[4] “There are no beggars among them, nor fatherless children unprovided
for.” Roger William’s Key, ch. 5.
“_Obs._ They are as full of business, and as impatient of hinderance, (in
their kind,) as any merchant in _Europe_. Many of them naturally princes,
or else industrious persons, are rich; and the poor amongst them will say
they want nothing.” Williams, ch. 7. “_Obs._ The women of the family will
commonly raise two or three heaps (of corn) of twelve, fifteen, or twenty
bushels a heap, which they dry in round broad heaps; and if she has help
of her children or friends, much more.” Ch. 16. “I could never discern
that excess of scandalous sins amongst them which Europe aboundeth with.
Drunkenness and gluttony generally they know not what sins they be. And
although they have not so much to restrain them (both in respect of
knowledge of God and laws of men) as the English have, yet a man shall
never hear of such crimes among them, of robberies, murders, adulteries.”
Ch. 22. Quotations to the same effect might be adduced from nearly all
the early writers. Yet we are told that in all that regards their moral
condition, the Indians have been gainers by their intercourse with the
whites!
It is probably within the recollection of many persons now living, when
the very considerable quantities of corn required for the fur trade in
the country about Lake Superior, were purchased from the Indians, by whom
it was raised at a place called _Ketekawwe Seebee_, or Garden river, a
small stream falling into the strait between Lakes Superior and Huron,
about six miles below the Saut St. Marie. “The Indians at the first
settlement of the English, performed many acts of kindness towards them:
they instructed them in the manner of planting and dressing the Indian
corn,” and “by selling them corn when pinched with famine, they relieved
their distresses, and prevented them from perishing in a strange land,
and uncultivated wilderness.” _Trumbull’s History of Connecticut_, Vol.
I. Ch. 3. In another place, speaking of a famine among the colonists, he
says, “In this distressful situation a committee was sent to an Indian
settlement called Pocomtock, where they purchased such quantities, that
the Indians came down to Windsor and Hartford with fifty canoes at one
time laden with Indian corn.” Vol. I. Ch. 6. The Indians on Block Island,
according to the same authority, “had about two hundred acres of corn.”
This the English, after two days spent on the Island “burning wigwams,”
and “staving canoes,” destroyed, and then sailed for the Pequot country.
Ib. Ch. 5. Charlevoix, a less exceptionable authority than most of the
early French writers, says, that in an incursion into the country of the
Senecas, the French destroyed four hundred thousand minots (1,200,000
bushels) of corn. “They also killed a prodigious number of swine,
which caused much sickness.” _Hist. de la Nouvelle France_, liv. XI.
It is unnecessary to cite passages, hundreds of which might be adduced
to prove, what few, except the reviewer above quoted ever considered
doubtful.
[5] The name of this man Tanner pronounces _Gish-gau-go_. He has
subsequently been well known in Michigan, and other portions of the
north-western frontier, by his numerous murders and depredations. He died
in prison at Detroit, as lately as the fall of 1825.
[6] _Sa-gui-na_. The word _Sau-ge-nong_, appears to mean, “the town of
the Saukees.”
[7] Tanner has much of the Indian habit of concealing emotion; but when
he related the above to me, the glimmering of his eye, and a convulsive
movement of his upper lip, betrayed sufficiently, that he is not without
the enduring thirst for revenge which belongs to the people among whom he
has spent his life. “As soon,” said he, in connection with this anecdote,
“as I landed in Detroit on my return from Red River, and found a man who
could speak with me, I said ‘where is Kish-kau-ko?’ ‘He is in prison.’
‘Where is Manito-o-geezhik, his father?’ ‘Dead two months since.’ ‘It
is well he is dead.’” Intimating that though more than thirty years had
elapsed, he intended now to have avenged himself for the injury done him
when a boy not eleven years of age.—Ed.
[8] _War-gun-uk-ke-zee_ means, as Tanner says, the bent tree; and the
pine, which gave name to the place called by the French _L’Arbre Croche_,
was standing when he first visited that village. He spoke with great
indignation of the Indian who, through mere wantonness, cut down this
remarkable tree.
[9] _Pe-twaw-we-ninne._—This, however, is a Cree word; the name among the
Ojibbeways, is _Sug-guo-swaw-we-ninne_. Muskegoe is from _Mus-keek_, a
swamp, and is applied to a band of the Ojibbeways, enjoying in general no
very good name.
[10] This word, Win-ne-peg, is derived from _win-ne-be-a_, “dirty water,”
or _ween-au-gum-ma_, which has nearly the same meaning. The lake is
called by the Indians _Win-ne-be-a Sau-gie-gun_, “Dirty Water Lake.”
[11] _Puk-kwi_, the cat-tail flag, (_Typha Latifolia_,) of which we made
the coarse mats called by the Menomonies _O-pah-keuk_, by the Ojibbeways
of the Upper Mississippi, _O-pah-kwi-wuk._ There is a lake on the route
from Green Bay to the Wisconsan, called on the maps _Puck-away_, but the
word is, in the country, pronounced _Puk-kwi_.
[12] Or Spit Roasters, so called from their roasting meats on wooden
spits.
[13] Assinneboins, Stone Roasters, from using heated stones to boil their
provisions.
[14] _A-gutch-a-ninne-wug_, the settled people, called by the white
Minnetarees.
[15] Lakes of the largest class are called by the Ottawwaws, Kitchegawme;
of these they reckon five; one which they commonly call Ojibbeway
Kitchegawme, Lake Superior, two Ottawwaw Kitchegawme, Huron and Michigan,
and Erie and Ontario. Lake Winnipeg, and the countless lakes in the
north-west, they call Sahkiegunnun.
[16] Naw-we-sah-ki-e-gun.
[17] Nebeninnah-ne-sebee—High Craneberry River; since called Pembinah.
The Indian name is derived from that of the viburnum, with large red
edible berries, somewhat resembling the craneberry; thence called v.
oxycoccus. “Red River” is from the Indian Miskwawgumme-wesebee.
[18] Pronounced by the Indians, We-ge-wham.
[19] Needjee—my friend, is commonly used in friendly conversation; but,
as in our language, is often used with a peculiar tone and manner, when a
threat is intended.
[20] Jebiug-neezh-o-shin-naut—Two dead lie there.
[21] From _tub-buz-zeen_, imperative, “Do thou dodge down.”
[22] _An-nim-me-keeg wus-re-tah goos-e-wuk_, (Ottawwaw,) _it
thunders_.—_na-mah-ke-wuk kau-ke-to-wuk_, (Menomine,) it thunders.—they
are both, however, plural nominations, and have verbs in the plural.
[23] The name of this distinguished chief is spelt in “Major Long’s
Second Expedition,” _Wa-no-tan_. To an English reader, this orthography
conveys as incorrect an idea of the sound of his name, as the engraved
portrait in that work, does of his handsome face and person.
[24] This is one of the species of Psoralea, so abundant in the open
countries of the Missouri. When boiled or roasted, the roots are
exceedingly palatable and nutritious; but the exclusive use of them
commonly occasions derangement of the bowels.
[25] _Gah-menomonie gah-wun-zhe-gaw-wie see-bee_, (the river of the wild
rice straw.) _Gaw-wun-je_, or _Gaw-wunzk_, is applicable to the stalks or
trunks of many plants, shrubs, etc. as _Mee-na-gaw-wunge_, (whortleberry
bush,) or, in the plural, _Mee-na-gaw-wa-cheen_, (whortleberry bushes.)
[26] _Devil Lake_, and on the North West Company’s map, _God’s Lake_.
[27] _Muz-zin-ne-neen_, _muz-zin-ne-neen-sug_—singular and plural.
_Meshe-nin-ne-shah_, _Meshe-nin-ne-shuk_—Menomonie dialect. These little
images, or drawings, for they are called by the same names, whether of
carved wood, or rags, or only rudely sketched on birch bark, or even
traced in sand, are much in use among several, and probably all the
Algonkin tribes. Their use is not confined to hunting, but extends to
the making of love, and the gratification of hatred, revenge, and all
malignant passions.
It is a prevailing belief, to which the influence of established
superstition has given an astonishing power, that the necromancers, men
and women of medicine, or those who are acquainted with the hidden powers
of their _wusks_, can, by practising upon the Muz-zin-ne-neence, exercise
an unlimited control over the body and mind of the person represented.
As it may have been, in former times, among the people of our race, many
a simple Indian girl gives to some crafty old squaw her most valued
ornaments, or whatever property she may possess, to purchase from her
the love of the man she is most anxious to please. The old woman, in a
case of this kind, commonly makes up a little image of stained wood and
rags, to which she gives the name of the person whose inclinations she is
expected to control; and to the heart, the eyes, or to some other part of
this, she, from time to time, applies her medicine, or professes to have
done so, as she may find necessary to dupe and encourage her credulous
employer.
But the influence of these images and conjurations, is more frequently
tested in cases of an opposite character; where the inciting cause is
not love, but hatred, and the object to be attained, the gratification
of a deadly revenge. In cases of this kind, the practices are similar to
those above mentioned, only different medicines are used. Sometimes the
Muz-zin-ne-neence is pricked with a pin, or needle, in various parts, and
pain or disease is supposed to be produced in the corresponding part of
the person practiced upon. Sometimes they blacken the hands and mouth of
the image, and the effect expected, is the change which marks the near
approach of death.
In the sanguinary chapter of the Calica Puran, we find reference to a
similar superstition among the Asiatics.
“Let a figure be made, either of barley meal or earth, representing the
person with whom the sacrificer is at variance, and the head of the
figure struck off. After the usual texts have been used, the following is
to be used in invoking the axe on the occasion: _Effuse, effuse blood!
be terrific, be terrific! seize, seize! destroy, for the love of Ambica,
the head of this enemy._ Having struck off the head let him present it,
using the texts laid down hereafter for the occasion, concluding with
the word PHAT. Water must be sprinkled on the meal or earthen victim,
which represents the sacrificer’s enemy, using the text commencing with
_Racta draibaih_, (i. e. by streams of blood,) and marks must be made on
the forehead with red sanders; garlands of red flowers must be put round
the neck of the image, and it must be dressed in red garments, tied with
red cords, and girt with a red girdle. Then placing the head towards the
north, let it be struck off with an axe, using the _Scanda_ text.”
So general and prevalent, among the Indians, is the confidence in the
efficacy of these charms, and of those practised by means of a hair from
the head of the intended victim, that the belief in them has extended to
many of the more ignorant of the Canadians who reside with the Indians,
and even to some of the traders. Instances in which a hair is used in
place of the image, or mus-zin-ne-neence, are frequently those of young
women; and various, and sometimes dreadful, are the consequences supposed
to result. So confident are the representations of whites, and those even
of some shrewdness, and so strong the belief of the Indians, in the power
of these drawings, as to enforce the conviction that effects have been
produced in connection with these mummeries, either by the influence of
imagination, or the still more powerful and certain operation of poison,
administered secretly. Poisoning is a crime of perhaps greater frequency
among the Indians than could have been expected from their situation;
and they attribute equal guilt to the poisoner, whether he actually and
craftily administers some powerful drug, or whether, at the distance of
one or two hundred miles, or at any place, however remote, he so applies
medicine to the Muz-zin-ne-neence, or to a hair, as to produce pain,
sickness, death, or other suffering, in his enemy. The influence of these
superstitions and absurd fears is boundless, and would, perhaps, surpass
comprehension and belief if we could not look back to the time when the
minds of our own race were similarly enthralled, and when the dread
of supernatural powers in the hands of the malicious or the envious,
formed one among the most serious and real evils in the life even of the
most enlightened and independent. Many cases of sudden sickness occur
among them, and many deaths happen entirely in the way of nature, which
they, being ignorant of the true cause, attribute to poison, or more
frequently to bad medicine; but enough of well authenticated instances
exist to prove that they, in some cases, practice upon each other by
poison; sometimes using such noxious plants, or other substances as
their own country affords, and in other instances procuring arsenic, or
other drugs, from the whites. To destroy life in this way is perfectly
in accordance with their ideas of bravery, or toughness of heart,
(Soug-ge-da-win;) he being often esteemed the bravest man who destroys
his enemy with least risk to his own life.
The Chippewyans, whose bleak and inhospitable country, affords neither
birch bark nor other similar article, indeed nothing from the vegetable
kingdom to serve as a substitute for the birch bark, and whose extreme
rudeness has left them ignorant of any method of preparing from stones
or earth any things suitable to write or delineate figures upon, use,
in their preparations for the medicine hunt, the scapular bone of the
rein deer, or such other animals as are found in their country. With an
apparent poverty of language, corresponding to the meagerness of their
soil, and the bluntness of their intellects, they denominate the drawing
used in this kind of hunting, _El-kul-lah ke-eet-ze_, (the shoulder blade
bone.) It would appear, also, that the accompanying ceremonies of this
superstition are proportionately rude and inartificial. After awkwardly
sketching the rein deer, or whatever animal they may happen to consider
as indicated to them by their dream, they cast the bone on which the
drawing is made into the fire, if, by chance, they happen to have one,
and this fulfills all those important ends, which, in the imagination of
the Ojibbeway hunter, are dependent upon the proper application of his
medicines, and the patient chanting of his prayers.
[28] _Match-a-to-ge-wub_, (in the Cree, _Mait-cha-to-ke-wub_,) in the
Ojibbeway, means nearly “Many Eagles sitting.”
[29] _Ne-je_, my friend, used to males; and _nin-dong-gwa_, used by
females to one another.
[30] Some of the circumstances of this murder seem to identify it with
that of Keveny, for which Charles De Reinhard and Archibald M’Lellan
were tried at Quebec, in 1818, and the former condemned to death. De
Reinhard, Mainville, and Jose, or Joseph, an Indian, otherwise called the
Son of the White Partridge, seem to have been the immediate actors in
this affair. It is not surprising that Tanner, who was then, as far as
opportunities for particular information on this subject were concerned,
on a par with the wildest Indian, should have mistaken foreign names, as
well as the comparative rank and importance of foreigners in the country.
[31] Many of the names of white men in the northwest and in other parts
of the country, which are mentioned in this narrative, are grossly
misspelt; the same principle having been followed in writing both foreign
and Indian names, in all instances where the name the narrator intended
to mention did not immediately recur to the recollection of the writer.
Thus Codman is here written for _Coltman_: in other places, Maveen for
_Mainville_; Tussenon for _D’Orsonnens_, etc. It is also not improbable
that names may have become confounded in the mind of our hunter himself,
who appears to have been more conversant with Indians than white men.
Thus, in his account of the murder of a governor of the Hudson’s Bay
Company, of the name of M’Donald, or M’Dolland, he may possibly have used
one of these names in place of that of Mr. Semple, who was one of the
victims to that spirit of bloody rivalry which occasioned these troubles
between the trading companies. This want of precision, particularly in
the spelling of names, will not, with the candid, impair the credibility
of this humble narrative.
[32] O-poih-gun—pipe; O-poih-gun-nun—pipes.
[33] _Nin-us-kun-je-ga kwi-uk we-ke-wah-mik._ See note at the end of the
volume on the Menominie word _Ke-kish-kosh-kaw-pe-nin_.
[34] The painful topic of domestic troubles, and the misconduct of
persons nearly allied to him, seems to be the only one on which the
narrator has not spoken with clearness. There is, in relation to this
subject, some want of distinctness; but it is believed this will not
be thought to affect the credibility of the narrative, inasmuch as we
discover no departure from truth, unless the suppression of some facts
can be considered such.
[35] Sug-gus-swaw-waw—the Smoker, in Ojibbeway.
[36] _Ka-gah-gum-ming_, almost water.
[37] This word, in the language of the fur traders, signifies not the
coming back of the clerk or person sent out but the peltries acquired by
the outfit, and is equally used if the trader never returns in person to
his employer.
[38] Some discussion has heretofore taken place concerning the existence
of a priesthood among the Indians. A little inquiry will convince any
one, that the medicine men are a set of crafty impostors, who subsist,
in a great measure, by practising on their credulity; by selling them
medicines, or charms, for ensuring success in hunting, for enticing the
females, and for other purposes. When one of these has been so fortunate
as to gain an ascendance over their superstitious and credulous minds, he
sometimes sets up for a prophet, and claims intercourse with superior and
invisible beings.
[39] A copious account of the Medicine Dance, or Metai, as it exists
among the Me-no-mo-nies, is contained in a manuscript paper, entitled,
“Remarks on the Mythology of the Algonkins,” etc. communicated to the
New-York Historical Society, in 1827, by the Editor of this narrative.
[40] _O-jee-chau-go-mau_—Schoolcraft. This is the substantive without
any inseparable pronoun. It is commonly used in combination, as
_Ne-tah-chuk_, my shadow; _Ke-tah-chuk_, thy shadow; _O-tah-chuk_, his
shadow, among the Menomonies.
[41] Mas-ge-kwi-min-all—Zeis. p. 83.
[42] A substance is brought by the Indians from a place called
Na-kaw-wudj, on the shores of Lake Superior, which, when bruised, imparts
a bright carnation colour. It is a small root, probably that of a species
of Chenopodium, which is sometimes met with on the borders of swamps
about St. Marks.
[43] Probably from _Weah-gush-ke_, dust; or that which is mixed together.
[44] More probably compounded of Mus-keeg, (a swamp,) and Me-taus, (a
leggin,) from its resemblance to the leggins worn by the Indians.
[45] From _Shig-gau-ga-winje_, this word, in the singular number, some
derive the name Chikago, which is commonly pronounced by the Indians
_Shig-gau-go_—_Shig-gau-go-ong_, at Chikago.
[46] _A-wes-sis-sac_, Del. Zeisb. 2d ed. p. 46.
[47] The young of this animal, if taken out of the uterus with care
immediately on killing the dam, and put upon a tree, will cling to it,
and often live. The Indians relate, that the porcupines, in the prairie
countries of the north, pass the winters on oak trees, where they
oftentimes have no hole, or any other protection from the weather, than
is afforded by the trunk of the tree. They strip all the bark off one
tree, before they go to search for another, and one may pass the greater
part of the winter on a single tree, if it happens to be a large one.
They also pretend to fatten the porcupine in the summer, whenever they
can find him in some hole, where he has constructed his nest, which is of
his own excrement. This, they say, he eats, and never fails, when thus
confined, to become very fat. The porcupine is not disposed to make any
other resistance, when attacked by a man, than his spiny skin affords,
and the Indians have a saying of this animal, and of the rabbit, that
those whom they bite will live to a great age.
[48] From _O-muk-kuk-ke_, (toad,) and _Ah-koo-se-win_, (sickness,) is
probably derived the word _Ma-muk-ke-ze-win_, (the small pox.)
[49] The Gween-gwe-sha is met with about the Saut De St. Marie, in the
winter season. It is a little smaller than the blue jay, and of a leaden
colour on the back, the lower part of the neck, and the wings; a few
of the feathers about the belly are a dirty white above, but plumbeous
below, as are those on the forward part of the neck, and about the
insertion of the beak. It appears to be the _Corous Canadensis_ of Rees’
Cyclop. It is said to have been found as far south in the United States,
as the Little Falls of the Mohawk.
[50] This social little bird seems to be not less the favourite and
companion of the Indian than of the white man. They relate, that long
ago, soon after Nanabush had made the ground, there was an old chief, a
great and good man, who, with his wife, had one son. But this young man
disregarded the advice and admonitions of his parents; particularly he
neglected to fast and pray, as all young men and women are enjoined to
do. For many successive days, had his father presented him his breakfast
in one hand, and in the other offered charcoals with which to paint
his face; but the ungracious son had steadily preferred the venison,
or the broth, to the coals. One morning he directed the old woman to
make a choice kettle of Mun-dah-min-aw-bo, or corn broth, and taking a
bowl full of it in one hand, and as usual some coals in the other, he
presented them both to his son. The young man choosing the broth, the
father returned to the fire place, and taking a handful of ashes, threw
it into the bowl. The young man then took the coals, and rubbing them in
his hands, painted his face, and retired to the bushes near by. After he
had lain three or four days, his father offered him something to eat,
but he would not accept it. This was repeated from time to time, until
the tenth day; then the young man still remaining in the bushes, called
his father, and his mother, and his relatives, and addressed them thus:
“My friends, it has been unpleasant to you to see me eat so much as I
have eaten; hereafter I shall eat less; but although I can no longer
live with you in the lodge, I shall remain near you, and it shall be
my business to forwarn you when any stranger is approaching.” He then
took some red paint, and put it on his face and his breast, to signify
that his fast was finished, and was immediately changed to a bird called
O-pe-che. Still he delights to live near the lodges of those who were his
relatives; and oftentimes taking a stand on the highest branch of a tree,
he cries out n’doan-watch-e-go, n’doan-watch-e-go, to foretell that some
one is coming. But having found that his prediction often proves false,
he is ashamed as soon as he has uttered it, and flying down, he hides
himself in thick bushes, or on the ground, crying out che! che! che! che!
[51] Ziskemanis, Zeis. 66.
[52] Gok-hos, Z. 11.
[53] Man-e-toanse-sug, or man-e-toanse-ug, small spirits; not exactly
synonymous in this application with our word insects, but used to
designate, indiscriminately, all very small animals.
[54] Mesissachowak, Zeis. 84.
[55] This is one of those clumsy sphinxes, or moths, that are found on
the ground in damp weather, or after showers of rain, and the Indians
imagine that they fall from the _Annimekeeg_, the beings whose voice is
the thunder.
[56] The Nautoway Indians have a fable, of an old man and woman who
watched an ant heap until they saw the little insects changed to
white men, and the eggs which they carry in their mouths, to bales of
merchandise.
[57] The tribes known to the Ottawwaws, are by them denominated as
follows:
1. Ottawwawwug, Ottawwaws, }
} Close allies in all past times,
2. Ojibbewaig, Ojibbeways, } and their
} dialects very similar.
3. Potiwattimeeg, Potiwattomies, }
4. Kekaupoag, Kickapoos.
5. Oshawanoag, Shawneese, or southern people.
6. Wawbunukkeeg, Stockbridge, or white tops.
7. Muskotanje, Muskantins of the early French writers; formerly lived at
Wawkwunkizze, whence they were driven by the Ottawwaws, and the latter
now consider them as lost. By some they are supposed to have been a band
of Potiwattomies; but the Ottawwaws enumerate them as a distinct people.
8. Osaugeeg, Sankewi.
9. Mahnomoneeg, Menomonies, (wild rice people.)
10. Kneestenoag, Crees. They are said to call themselves Nah-hahwuk.
11. Muskegoag, Muskegoes, (swamp people.)
12. Muskegoag, Nopemit Azhinneneeg, or Nopemetus Anineeg, (back woods
people,) a second relationship of Muskegoes.
13. Sheshebug, Ducks.
14. Bowwetegoweninnewug, Fall Indians.
15. Tuskwawomeeg, Uskwawgomees; near Montreal.
The above fifteen tribes are thought to speak languages which resemble
Ottawwaw.
16. Nautowaig, Naudoways, (rattle snakes.)
17. Mat-che-naw-to-waig, Bad Naudoways.
18. Ioewaig, Ioways.
19. Nabuggindebaig, Flat heads; said to have lived below the Illinois
River.
20. Winnebagoag, Winnebagoes, or Puants.
21. Bwoinug, Sioux; Naudowesseeg, Ott., Roasters.
22. Ussinebwoinug, Assinneboins, (stone roasters.)
23. Agutchaninnewug, Minnetahres, (settled people.)
24. Kwowahtewug, Mandans.
25. Ahmeekkwun Eninnewug, Beaver People; among the Fall Indians.
26. Mukkudda Ozitunnug, Black Feet.
27. Ussinnewudj Eninnewug, Rocky Mountain Indians.
28. Pahneug, Pawnees.
29. Wamussonewug.
30. Kokoskeeg.
31. Aguskemaig, Esquimaux, (those who eat their food raw.)
32. Weendegoag, Cannibals. This last is an imaginary race, said to
inhabit an island in Hudson’s Bay. They are of gigantic dimension, and
extremely given to cannibalism. The Muskegoes, who inhabit the low
and cheerless swamps on the borders of Hudson’s Bay, are themselves
reproached by other tribes as cannibals, are said to live in constant
fear of the Weendegoag.
33. Ojeeg Wyahnug, Fisher Skins.
[58] A person born in this moon, (January,) will be long lived.
[59] These rude pictures are carved on a flat piece of wood, and serve to
suggest to the minds of those who have learned the songs, the ideas, and
their order of succession; the words are not variable, but a man must be
taught them, otherwise, though from an inspection of the figure he might
comprehend the idea, he would not know what to sing.
[60] _Ke-da-ne_, _ke-da_, (thy heart;) but a syllable is added in singing.
[61] The sound of B and P are used indiscriminately in many words, thus:
_bena_, _pena_, for the word meaning a pheasant.
[62] In the sitting figures of Na-na-bush, as rudely delineated by
the Indians, there is some resemblance to the Asiatic _Iswara_, or
_Satyavrata_, who, in the eastern mythology, is connected with one of
their deluges. Like Noah, like Saturn, and like Iswara, Na-na-bush
preserved, during the inundation, those animals and plants, which were
afterwards to be useful to mankind; and his addresses to the animals,
which the Indians often repeat, remind us of the age when one language
was common to men and brutes. (Tooke’s Pantheon, p. 118. Am. ed.) It is
true, that, like the Ovidian Deucalion, Na-na-bush reproduced men, the
old stock having been entirely destroyed; but it is to be remembered,
that any resemblance, however strong, between these traditions, have had
ample time to be obliterated. Instead of complaining that the similarity
in the opinions of these people to ancient fables, is no stronger, we
ought, perhaps, to be surprised that any resemblance exists. If any one
would attempt a comparison between the opinions of the Americans and the
Pagans of former ages, or of any other race, he should bear in mind how
vague and mutable must be all such traditions, in an unwritten language.
He must not be surprised to find, on close examination, that the
characters of all pagan deities, male and female, melt into each other,
and, at last, into one or two, for it seems a well founded opinion, that
the whole crowd of gods and goddesses of ancient _Rome_, the modern
_Váránes_ of the east, and _Mani-toag_ of the west, mean, originally,
only the powers of nature, and principally those of the sun, expressed
in a variety of ways, and by a number of fanciful names. (Asiatic
Researches, Vol. I. p. 267, Lond. ed.)
The resemblance between the Algonkin deity, (Na-na-bush,) and Saturn and
_Satyavrata_, or _Iswara_, of the Sanscrit, may be farther traced in each
being figured with a serpent, sometimes held in the hand, and in other
instances, as in many of the Roman figures of Saturn, in the mouth. This
resemblance is, perhaps, the more worthy of remark, as the Americans
seem not to have retained any very satisfactory explanation of this
circumstance.
It will not be supposed that these vague resemblances in religious
opinions, if they may be so called, afford the means of tracing the
American tribes to their origin. That these people have customs and
opinions closely resembling those of the Asiatics, particularly of the
Hebrews, previous to the Christian dispensation, will not be denied; but
the final result of all inquiries into this subject will, perhaps, be the
adoption of the opinion of _Bryant_, of _Sir William Jones_, and other
men of profound research, that Egyptians, Greeks, and Italians, Persians,
Ethiopians, Phenecians, Celts, and Tuscans, proceeded, originally, from
one central place, and that the same people carried their religion and
sciences into China and Japan, to Mexico and Peru, and, we may add, to
the banks of the Mississippi, and the coasts of Hudson’s Bay.
Some of the arguments adduced in support of the favourite opinion,
that the American tribes are the long lost remnant of the children of
Israel, certainly require no answer. An intimate acquaintance with many
languages is now so widely diffused, as to supersede the necessity of
remarking, or of proving, that a strong similarity in the sound of some
few words of different languages, even though they should be found
similar in meaning, does not establish the fact of community of origin;
and the wide dissimilarity between the American and the Hebrew, and its
cognate dialects, in the one particular, of the compounding of words, is
probably, to the learned, conclusive proof that our tribes are, in no
sort, derived from the Hebrew stock.
[63] In Mr. M’Kenney’s “Tour of the Lakes,” p. 202, 205, some account
is given of _Na-na-bou-jou_, and the renovation of the earth after
the deluge, which agrees, in most particulars, very closely with the
traditions among the Attawwaws and Menomonies. But these last relate it
with the following addition: “When the earth, which was found in the
claws and in the mouth of the muskrat, began to expand itself upon the
surface of the water, Na-na-bou-jou sat, day after day, watching its
enlargement. When he was no longer able to see the extent of it, he sent
out a wolf, and told him to run around all the ground, and then return to
him, that he might thus know how large it had become. The wolf was absent
only a short time, and returned. After some time he sent him out the
second time, with similar directions, and he was gone two years. Again,
after this, he sent him out, and he returned no more. Then Na-na-bou-jou
gave the animals, all of whom he called Ne-she-mah, (my younger brother,)
each his own peculiar kind of food. He also told such of them as were to
be for food for men, that he had given them to his uncles, and they must
expect, from time to time, to be hunted and killed; he also enjoined it
upon them, that as long as men should choose a speedy and merciful method
of killing them, they should make no resistance; but, in cases of wanton
and cruel injury, they might turn to resist.”
It is also to be observed, that this renovation of the earth is clearly
distinguished, in the traditions of the Attawwaws, from the original
creation, which was long previous. How much of the instructions of the
Jesuits, and of other whites, may now be combined in these legends, it
is difficult to say. But they relate that men, before the flood, though
they had been long before upright and good, had now become exceedingly
degenerate; but they do not assign this as the cause for which the
deluge was brought upon the earth. They say that the younger brother of
Na-na-bou-jou was slain by the Great Spirit, the father of both, and it
was in grief and in anger that Na-na-bou-jou himself caused the earth to
be overwhelmed. To so great an extent did he carry his resentment against
the Great Spirit, and the other Spirits, that they, with the hope of
appeasing him, restored his brother to life. But Na-na-bou-jou said, “No,
my brother, this cannot be, that any should die and come again to live
here as before; return again to the place to which they had sent you; it
is there that many of my uncles and aunts must come every year. You shall
be the friend and the protector of those, as I am of the living, who are
here on this earth.” He returned accordingly, and it is this brother of
Na-na-bou-jou, who is now spoken of as _Ning-gah-be-ar-nong Man-i-to_,
(the western god,) though this is not his name, by which he was known to
his brother. He is the god of the country of the dead, the towns of the
Je-bi-ug, which are always towards the setting sun.
[64] Waw-bun-oank-tus-e-kwa.
[65] Of the origin of the name Chip-pe-wi-yan, by which, since Hearne
and M’Kenzie, these people have been called, it may now be difficult
to give any satisfactory account. A very intelligent person among the
Ojibbeways asserts, that the name is derived from that language, and
is only a vicious pronunciation of the compound word _O-jee-gwi-yan_,
which means the skin of the fisher weasel. But the Chip-pe-wi-yans, in
their own country, have no knowledge of the animal, and it is not easy
to imagine how the name of its skin should have been fixed upon by them
as a distinctive appellation. They are called by the Canadians, and
many white men residing in the Athavasca country, “Mountaineers,” which
appellation they derive from the country of bleak and snowy rocks, which
they inhabit. Tanner thinks the name _O-jee-gwi-yah-nug_ may be derived
from a word which means, “_To pierce with an awl a fold of skin_.”
[66] _A_ is to be sounded as in fate; _ah_ as in father; the still
broader sound is marked by _aw_, or _au_. The other English vowels are
less ambiguous. _C_ only used before _h_, and the sound thus indicated is
never to be compounded with that of _K_. _G_ is always hard, as in _go_;
_J_ always soft, as in _June_. At the end of words it has the sound of
the English _dge_, as in knowledge; _zh_ sounds as _s_ in pleasure.
Several of the consonant sounds are used interchangeably, not only in
different dialects, but even in the same, and by people of the same band:
thus, _m_ for _n_, _g_ for _k_, or _t_ for either, _b_ for _p_, _d_ for
_t_, _l_ for _n_, and _r_ for either of these. In the Cree dialect,
for example, the word, _e-rin-ne_ signifies man; in the Ojibbeway it
is _e-nin-ne_; in some other dialect approaching the Delaware, it is
_il-len-ni_; in the Delaware, according to Zeisberger, _len-no_; in
the Menomonie _e-nain_, or _e-nai-new_, when the meaning of the verb
substantive is combined. This observation should be borne in mind by
all who take the trouble to compare and examine the written words of
any Indian language. To many of the Algonkin dialects the sound of
_b_ is entirely foreign; others have no _r_. Many of the guttural and
nondescript sounds of the Chippewyan, as well as several of those in the
Winnebago, and the nasal in the Algonkin, cannot be represented by our
alphabet.
[67] _Wah-wia-ke-mut_? With whom doth he _We-ge-wam_? This is similar to
the Greek in John i. 14. “The word was made flesh, and dwelt among us;
εσκηνωσεν εν ημιν, literally, tabernacled among us.”
[68] This word, which means, as here used, _back_, or off the routes of
communication, has been translated, or rather paraphrased by the traders,
_in the lands_. _No-pe-mik_ means, also, at the back side of a house, etc.
[69] From this example compared with the preceding, we may see how
flexible are the words in these dialects, when used in combination;
_nin-ne-wy-gun_ instead of _a-nin-ne o-kun-nun_.
[70] _Wah-o-tos-hi-ah-wik?_ is pronounced by the Menomonies as one word;
it is probable that the interrogative pronoun _wah_ should be considered
separate. Of the remaining syllables, the prefix _o_ seems used to
indicate the third person; the next syllable, _to_, pronounced _toe_,
is the word _oos_, meaning canoe; and _iahwik_ implies possession. The
whole sentence is similar in form and signification to what we often
hear from Canadians, or persons very imperfectly acquainted with the
English language. “Who belongs that canoe?” The word _neen-di-ah_,
which has by some been thought to afford an affirmative answer to the
question, whether these languages have the verb substantive, to me
appears to correspond very accurately with the Latin _habeo_, _Iche
iah’t_, _habere_, and like that verb, it may be used for the true verb
substantive.
[71] _Gitche-gitche-gum-me_, (far, far across.) This seems to be the
only word the western Indians have for the ocean, a circumstance which
would induce one to believe, (could any reliance be placed upon a
language preserved only by the memories, and consequently depending on
the external circumstances of a few rude men,) that these tribes are
not the remains of those formerly driven west, but have long occupied
their present position. The manner of expressing the superlative degree
appears similar to that in the Hebrew, where we are informed the degrees
of comparison are made sometimes by prefixing certain syllables, or by
repeating the word expressing quality, whether substantive or adjective.
By some the word _Gitche-gum-me_ is considered a compound of _Gitche_,
(great,) and _gum-maig_, (water.)
[72] _Lemattachpin_, Del. Zeisb. 51, second edition. _Pom-mis-so-wak_,
(they walk), Ib. 62. All these words here given as infinitives, have not
a form and termination analogous to those of the Delaware infinitives,
as given in Zeisberger’s Grammar, but they resemble very closely those
of the Massachusetts language, as represented by Mr. Elliot. Infinitives
appear not to be used with great frequency by the Chippeways; some
examples, however, occur, in which we can scarce suppose ourselves
mistaken respecting the mood of the verb; such as this, _n’noan-do-waw
a-ne-moose-me-gid_. (I hear a dog bark.) The preposition _to_ appears to
have no other signification that our _to_, with infinitives, their _local
case_, as it has been called, affording a substitute for it, in all cases
where we should prefix _to_ to a substantive, as, _to the house_, _to the
town_, _to the substantive_, etc. if they had any such words.
[73] The final _t_ in many of these words would, to many, appear more
closely to resemble our consonant sound _d_; but so unsteady is the
practice of the Indians themselves in this particular, that the ear must
be far nicer than ordinary, that can distinguish, in the language of
the best speakers, any steady and invariable usage in pronouncing the
same word. It is allowable, in attempting to give a written form to any
language, to decide a little arbitrarily in such cases. We may, perhaps,
have been influenced to give preference, in some instances, to the sound
of _t_, as the termination for this mood, by the example of Mr. Elliot,
who steadily gives it in the infinitive forms of the Massachusetts
dialect; and we are convinced that no Chippeway will ever mistake any
word, on account of its having the final sound _t_, instead of _d_. They
are, in the main, perfectly interchangeable.
[74] Neither _i-ah_ nor _goo-sah_, are thought to be the verb substantive
in these examples. The former seems to approach, in signification, very
closely to the Latin habeo.
[75] _Gemilelen_, Del. Zeib. 2d ed. p. 46.
[76] _Tah-ko-bitche-gum_, (prisoner string,) _Tah-ko-bitche-gun-un_,
(prisoner strings.) These cords are made of the bark of the elm tree, by
boiling, and then immersing it in cold water; they are from twenty-five
to fifty feet in length, and though less than half an inch in diameter,
strong enough to hold the stoutest man. They are commonly ornamented with
porcupine quills; and _se-bas-kwi-a-gun-un_, or rattles are attached at
each end, not only for ornament, but to give notice of any attempt the
prisoner may make to escape. The leader of a war-party commonly carries
several _Tah-ko-bitche-gun-un’s_ fastened about his waist, and, if in the
course of the fight any one of his young men takes a prisoner, it is his
duty to bring him immediately to the chief, to be tied, and the latter is
responsible for his safe keeping.
[77] Mr. Elliot seems to have used _oh-ke-oo-ook_ as a verb, as if he had
said, while the earth _earth’s_, or, “is the earth,” which is perfectly
in accordance with the principles of these dialects.
[78] These two examples will be found, in almost every respect,
entirely similar, and they afford striking instances of the tendency
of these dialects to crowd together, and to change all words to verbs.
_Wun-au-mon_, in Elliot’s Bible, means a son.
[79] Many instances might be adduced, to show the close affinity between
the language of Mr. Elliot’s version of the Bible, and several of the
dialects of the present day. The termination in _wug_ is found among the
Crees, and, as in that translation, it is used in speaking of animate
objects. _We-at-ehim-me-nash_ (corn,) in the plural number, is the same
in both, and the same forms of expression: as, _No-wad-cha-num-un-neek_,
(I keep my house,) _No-wad-cha-num-un-ash-noo-we-at-chim-ne-nash_, (I keep
my corn). Gram. p. 10, precisely analagous to _n’ko-noan-dun new-ke-wam_,
(I keep my house,) _n’ko-no-wa-ne-maug ne-man-dah-min-e-wug_, (I keep my
corn of the harvest day.)
[80] Ojibbeway—Me-tus-uh ge-na-beek a-naut a-new-e-kwa-wun,
kaw-ween-go-sah ke-kah-ne-boas.—C.J.
MEYERS PRINTING COMPANY
MINNEAPOLIS, MINNESOTA
* * * * * *
Transcriber’s note:
The following changes have been made to the text to correct suspected
printing errors. Minor changes of punctuation and formatting are
not noted; spelling and hyphenation are simply inconsistent.
Page xxi, “forgotton” changed to “forgotten” (it should not be
forgotten)
Page xxiii, “then” changed to “than” (of more value than all
that has been effected)
Page xxv, “subsistance” changed to “subsistence” (the means of
subsistence it offers them)
Page xxvi, “demonds” changed to “demons” (_wild beasts_,
_bloodhounds_, _heathen demons_)
Page xxxiv, “meaures” changed to “measures” (By a system of
measures of this kind)
Page 14, “run” changed to “ran” (he cut himself loose, and
immediately ran)
Page 27, “the” changed to “to” (we continued on to the Lake of
the Woods)
Page 75, “hestiate” changed to “hesitate” (I did not hesitate
to carry)
Page 79, “pusilanimity” changed to “pusillanimity” (I
reproached him for pusillanimity)
Page 84, “abut” changed to “about” (do all that is needful
about your lodge)
Page 85, “a” added (where we spent a great part of the summer)
Page 107, “repluse” changed to “repulse” (The Indians laughed
heartily at my repulse)
Page 140, “Ba-gis-kun-mung” changed to “Ba-gis-kun-nung” (the
band to whom Ba-gis-kun-nung belonged)
Page 145, “Diety” changed to “Deity” (if the Deity had any
communications to make)
Page 153, “they” changed to “them” (telling them they preferred)
Page 160, “retured” changed to “returned” (and had returned
home)
Page 244, “a” added (the house of a man, whose name, ... was
Morgan)
Page 251, “set” changed to “sit” (as long as I was able to sit
up)
Page 255, “An-num-mun-se” changed to “An-num-mun-ne” (the mouth
of the An-num-mun-ne Se-be)
Page 267, “he” changed to “the” (they accepted the presents)
Page 279, “aproached” changed to “approached” (As the time
approached)
Page 300, “Wolverne” changed to “Wolverene”
(Gwin-gwaw-ah-ga—Wolverene, (tough beast.))
Page 321, “Beer” changed to “Bear” and “dear” changed to “deer”
(Bear moon, Ott.; deer rutting moon, Men.)
Page 337, “artifical” changed to “artificial” (polished and
artificial structure)
Page 343, “mischeivous” changed to “mischievous” (We learn how
mischievous are these superstitions)
Page 377, “occasionlly” changed to “occasionally” (occasionally
aiding with his finger)
Page 377, “fifty” changed to “fifth” (in the fifth and sixth
verses)
Page 395, “Εμισησαν με διοξεχν, John xvi. 25.” changed to
“Εμισησαν με δωρεαν, John xv. 25.”
Footnote 27, “instatnces” changed to “instances” (enough of
well authenticated instances exist)
Footnote 27, “prorportionately” changed to “proportionately”
(proportionately rude and inartificial)
Footnote 50, “foretel” changed to “foretell” (to foretell that
some one is coming)
Footnote 62, “innundation” changed to “inundation” (during the
inundation)
Footnote 62, “bo” changed to “be” (have had ample time to be
obliterated)
Footnote 62, “godesses” changed to “goddesses” (gods and
goddesses of ancient _Rome_)
Footnote 62, “Persions” changed to “Persians” (Italians,
Persians, Ethiopians, Phenecians)