  CHAPTER I.Of feasts—of fasts and dreaming—their idea of the human soul, and of a future existence—customs of burial—of their knowledge of astronomy—traditions concerning the sun and moon—of totems—of their acquaintance with plants, animals, and minerals. OF INDIAN FEASTSAmong the Indians, the man who gives many feasts, or who, in the language of their songs, “causes the people to walk about continually,” is accounted great. In times, therefore, when game is abundant, feasts are multiplied. Before the whites introduced among them intoxicating drinks, it is probable the assembling together for feasts, was their principal and most favourite source of excitement in times of peace, and comparative inactivity. They have several kinds of feasts:— 1st. Metai-we-koon-de-win—Medicine feast, or that feasting which forms a part of their great religious ceremony, the Metai. This is under the direction of some old men, who are called chiefs for the Metai, 2d. Wain-je-tah We-koon-de-win—Feast called for by dreams. Feasts of this kind may be held at any time, and no particular qualifications are necessary in the entertainer 3rd. Ween-dah-was-so-win—Feast of giving names. These are had principally on occasion of giving names to children, and the guests are expected to eat all, be it more or less, that is put into their dish by the entertainer. The reason they assign for requiring, at this and several other feasts, all that has been cooked to be eaten, is, apparently, very insufficient; namely, that they do so in imitation of hawks, and some other birds of prey, who never return a second time to that they have killed. 4th. Menis-se-no We-koon-de-win—War feast. These feasts are made before starting, or on the way towards the enemy’s country. Two, four, eight, or twelve men, may be called, but by no means an odd number. The whole animal, whether deer, bear, or moose, or whatever it may be, is cooked, and they are expected to eat it all; and, if it is in their power, they have a large bowl of bear’s grease standing by, which they drink in place of water. Notwithstanding that a man who fails to eat all his portion, is liable to the ridicule of his more gormandizing companions, it frequently happens that some of them are compelled to make a present of tobacco to their entertainer, and beg him to permit that they may not eat all he has given them. In this case, and when there is no one of the company willing to eat it for him, some one is called from without. In every part of this feast, when it is made after the warriors leave home, they take care that no bone of the animal eaten shall be broken; but after stripping the flesh from them, they are carefully tied up, and hung upon a tree. The reason they assign for preserving, in this feast, the bones of the victim unbroken, is, that thus they may signify to the Great Spirit, their desire to return home to their own country, with their bones uninjured. 5th. Gitche-we-koon-de-win—The great feast. This is a feast of high pretensions, which few men, in any band, and only those of principal authority, can venture to make. The 6th. Waw-bun-no We-koon-de-win—Wawbeno feast. This, and the other mummeries of the Wawbeno, which is looked upon as a false and mischievous heresy, are now laid aside by most respectable Indians. These feasts were celebrated with much noise and disturbance; they were distinguished from all other feasts, by being held commonly in the night time, and the showing off of many tricks with fire. 7th. Je-bi Naw-ka-win—Feast with the dead. This feast is eaten at the graves of their deceased friends. They kindle a fire, and each person, before he begins to eat, cuts off a small piece of meat, which he casts into the fire. The smoke and smell of this, they say, attracts the Je-bi to come and eat with them. 8th. Che-bah-koo-che-ga-win—Feast for his medicine. During one whole day in spring, and another in autumn, every good hunter spreads out the contents of his medicine bag in the back part of his lodge, and feasts his neighbours, in honour of his medicine. This is considered a solemn and important feast, like that of the Metai. 9th. O-skin-ne-ge-tah-ga-win—Boy’s feast. This might be called the feast of the first fruits, as it is made on occasion of a boy, or a young hunter, killing his first animal, of any particular kind. From the smallest bird, or a fish, to a moose, or buffalo, they are careful to observe it. Numerous instances of it occur in the foregoing narrative, therefore it need not be dwelt upon. OF FASTS AND DREAMINGRigorous and long continued fasting is enjoined upon young and unmarried persons of both sexes, and they begin at a very early age. The parent, in the morning, offers the child the usual breakfast in one hand, and charcoals in the other; if the latter is accepted, the parent is gratified, and some commendations, or marks of favour, are bestowed on the child. To be able to continue long fasting, confers an enviable distinction. They, therefore, inculcate upon their children the necessity of remaining long without food. Sometimes the children fast three, five, seven, and some, as is said, even ten days; in all of which time they take only a little water, and that at very distant intervals. During these fasts, they pay very particular attention to their dreams, and from the character of these, their parents, to whom they relate them, form an opinion of the future life of the child. Dreaming of things above, as birds, clouds, the sky, etc. is considered favourable; and when the child begins to relate any thing of this kind, the parent interrupts him, saying, “it is well, my child, say no more of it.” In these dreams, also, the children receive impressions, which continue to influence their character through life. A man, an old and very distinguished warrior, who was some years ago at Red River, dreamed, when fasting in his childhood, that a bat came to him, and this little animal he chose for his medicine. To all the costly medicines for war or hunting, used by other Indians, he paid no attention. Throughout his life he wore the skin of a bat tied to the crown of his head, and in his numerous war excursions, he went into battle exulting in the confidence that the Sioux, who could not hit a bat on the wing, would never be able to hit him. He distinguished himself in many battles, and killed many of his enemies; but throughout his long life, no bullet ever touched him, all of which he attributed to the protecting influence of his medicine, revealed to him, in answer to his The belief, that communications take place in dreams from superior beings to men, is not peculiar to this people, or this age of the world. Men, particularly, when their minds are little cultivated, are ever ready to believe themselves objects of particular attention, and the subjects of especial solicitude to their divinities. Among the Indians of the Algonkin stock, many, and perhaps all, believe that not only their prayers, in times of distress, are heard and answered, but they think, that to some among them, are communicated in dreams intimations of things which are to happen in remote times, and even after death. It is probable their traditional belief of a future state, and of the circumstances attending it, have made so strong an impression on the minds of children, that they may often dream of it, and continue to do so, at intervals during life. Accordingly, several may be found among them, who, having in extreme sickness had their thoughts particularly directed to this subject, and having, perhaps, been reduced so low as to be considered in a desperate condition—(of a person in which situation they speak as of one dead)—may have dreamed, or imagined the impressions of their early childhood to have been realized. Hence, we hear them relating, with confidence, that such and such persons have been dead, and have travelled along the path of the dead, till they have come to the great CEREMONIES AT INTERMENTSIn connection with this subject, we may devote a moment to the consideration of their idea of the human soul, or as they call it, the shadow. In the spring of the year 1826, a man of the Menomonies died and was buried very near the encampment of a part of the fifth regiment of United States infantry, on the high prairie in the rear of the village of Prairie Du Chein, on the Mississippi. The body was attended to the grave by a considerable number of the friends and relatives, and when it was let down into the shallow grave, the wife of the deceased approached the brink, and after looking down on the rude coffin, she stepped upon it, and immediately across, taking her course over the plains, towards the bluffs there, about a mile distant. This is a common practice of the women of that tribe; and the mourner is careful, if she contemplates a second marriage, never to look back towards the grave she has left, but returns to her lodge by some devious and circuitous route. It is done, as they say, that the Cha-pi (Je-bi of the Ojibbeways,) or the dead person, may not be able to follow them afterwards. If the woman should look back, they believe she would either fall dead immediately, or become insane, and remain so ever after. On some occasions, but rarely, another person accompanies the mourner, carrying a handful of small twigs, and following immediately after her, flourishes it about her head, as if driving away flies. The verb applicable to this action, is in In the instance above mentioned, the woman walked rapidly, and without looking back, across the wide prairie, in a direction almost opposite that leading to her lodge; but her loud and bitter lamentings could be heard at a great distance, seeming to contradict the action by which she professed to seek an everlasting separation from the deceased. The more common and well known observances paid to the dead by these people, seem not to indicate such a destitution of affection as the ceremony just described. In many of their customs relating to the treatment of the dead, we can discover, not only the traces of kind feeling, but a strong confidence in a future existence, and the belief that their departed friends can know and estimate the value of friendly offices rendered them after their departure. At the time of the great council at Prairie Du Chein, in 1825, a Sioux chief, of the remote band of the Sissitong, sickened and died of a bilious fever. He had been a distinguished man among his own people, and, as he had come a great distance from his own country, in obedience to the call of our government, the military commandant at that post was induced to bury him with the honours of war. The men of his band were gathered around his body, in the lodge where he died, and when the escort arrived, they raised him upon his bier, a hundred manly voices at the same time chanting forth a requiem, thus rendered by a person well acquainted with their language: Grieve not, our brother! the path thou art walking Is that in which we, and all men must follow. And thus they continued to repeat, until they reached the grave. There is something impressive and affecting in their habit of preserving and dressing up the je-bi, or memorial of the dead, which, like our weeds and crapes, finds a place in many a dwelling where little of mourning is visible. Yet, though the place which death had made vacant in their hearts, may have been filled, they seem never to forget the supply they consider due the wants of the departed. Of the Chippewyans, the Sarcees, the Strong Bows, and other tribes inhabiting those dreary regions which border on the arctic circle, it is related, that they in many instances omit to bury their dead, and that they frequently desert their relatives and friends, whenever, from sickness or old age, they become unable to endure the ordinary fatigues of their manner of life. There is no more reason to question the accuracy of these statements, than of those in relation to the cannibalism, sodomy, and other shocking vices of more southern tribes. But as the destitution of natural affection manifested in the conduct of many of the American tribes towards their relatives in sickness and decrepitude, is undoubtedly that among their vices, which is most abhorrent to the feelings of civilized men, so we shall find the instances of rare occurrence, except where the rigour of the climate, or other natural causes, impose on them a necessity, to which we ourselves, in the same circumstances, should probable yield as they do. The horrible practices to which men of all races have been driven in besieged cities, in cases of shipwreck, and other similar emergencies, should admonish us that the Indians, as a race, deserve no peculiar detestation for crimes growing unavoidably out of their situation. CATALOGUE OF PLANTS AND ANIMALS |
| Me-tun-nusk, Ojib.—Toothless, | Badger. |
| Mish-she-mo-nah-na, Ott.—Great burrower, |
Mus-ko-tai Chit-ta-mo—Prairie squirrel.
Mus-ko-tai Ah-gwin-gwoos—Prairie striped squirrel; small squirrel, with stripes and spots, burrowing in the prairie, sometimes with the chittamo.
Ah-gwin-gwoos—Chipping squirrel.
Atch-e-dah-mo—Red squirrel.
O-zhug-gus-kon-dah-wa—Flying squirrel, (strikes flat on a tree.)
Sun-nah-go, and Muk-kud-da As-sun-nah-go, and
Uk-kuk-koo-jees—Ground hog, smaller than in the states.
Me-sau-boos—Hare, white in winter.
Waw-boos—Rabbit, Meezh-way, Meezh-way-ug, sin. and pl.—Southern rabbit.
Pish-tah-te-koosh—Antelope. This is reckoned the fleetest animal in the prairie country, about the Assinneboin.
Pe-zhe-ke—Buffalo. No-zha-zha-pe-zhe-ke—A cow that has a young calf following her. O-neen-jah-nis-pe-zhe-ke—Farrow cow.
Jah-ba-pe-zhe-ke—Bull. Pe-zhe-keence—A young calf. O-saw-waw Koo-shance—A calf while the hair is red. Poo-nah-koosh—Calf, a year old. Ah-ne-ka-boo-nah-koosh—two years old.
Gitche-pe-zhe-ke—Fossil mammoth.
Ma-nah-tik—Big horn.
Gitche-mah-nish-tah-nish—Rocky mountain sheep.
Ane-ne-moo-shug—Dogs.
| Na-ne-mo-why, Ott. | Small wolf, in prairie countries. |
| Mish-tuh-tah-si, Ojib. |
Mi-een-gun-nug—Common wolves.
Mi-een-gun—Common wolf.
Muk-hud-da-mi-een-gun—Black wolf.
Waw-be-mi-een-gun—White wolf.
Shoon-sho—Long eared hound.
An-ne-moosh—Common dog.
Ta-tah-koo-gaut-ta-was-sim—Short leg dog.
Be-gwi-wa-was-sim—Long haired dog; Newfoundland.
Ke-wis-kwa-mi-een-gun-nug—Mad wolves, sometimes seen, but rarely bite, unless attacked.
Waw-goo-shug—Foxes.
O-saw-waw-goosh—Common red fox.
Muk-kud-da-waw-goosh—Black fox.
Muk-kud-da-waw-goo-shug—Black foxes.
Wa-whaw-goosh—White fox, fur long, but of no value.
Ne-ke-kwa-tug-gah-wa-waw-goosh—Grey fox.
Pis-tat-te-moosh—Swift fox, (small dog.)
Kah-zhe-gainse—Common house cat, (little glutton.)
Pe-zhew—Wild cat.
Ke-tah-gah-pe-zhew—Lynx, (spotted wild cat.)
Me-she-pe-zhew—Panther, (big wild cat.)
Ah-meek—Beaver. Naub-ah-meek—Male beaver. Noazh-ah-meek—Female beaver. An-meek-koanse—Young beaver.
| Kin-waw-no-wish-shug, Cree | Black tailed deer. |
| Muk-kud-da-waw-wash-gais, Ojib. |
Waw-wash-gais—Red or Virginian deer.
| O-mush-koons, Ojib. | Elk. On Red River, Mouse River, the Saskawjawun, etc. |
| Me-sha-way, Ottaw. | |
| Waw-was-kesh, Cree, |
Ah-dik—Reindeer. Ca-ri-bou, French. The feet very large and broad, fitting the animal to travel over smooth ice, or deep snow; found on all the shores of Lake Superior, and sometimes at the upper end of Lake Huron; but most frequent farther north.
| Mooze, or Moonce, Ojib. | Moose. The nasal sound, at the end of this word is common in these dialects; but it is difficult to represent, by the letters of our alphabet. |
| Moon-swah, Cree |
I-aw-ba-mooze—Buck moose. No-zha-mooze—Deer moose. Moonze-aince—Little moose, etc.
A-yance—Opossum, only in the south. The word a-yance, means crafty.
Shin-goos—Weasel, two kinds.
Shin-goo-sug—Weasels.
Ne-gik—Otter. Ne-gik-wug—Otters.
Kwaush-kwaush-ko-tah-be-ko-sheezh.
Keen-waw-no-wa waw-waw-be-gun-o-je—Long tail leaping mouse.
Waw-waw-be-gun-o-je—Mouse.
Ah-mik-waw-waw-be-gun-o-je—Beaver, or diving mouse.
Kah-ge-bin-gwaw-kwa—Shrew. Two species are common about St. Maries, in winter.
Kahg—Porcupine.
Shong-gwa-she—Mink.
Wah-be-zha-she—Marten. Woapchees, Z. p. 18.
A-se-bun—Raccoon.
She-gahg—Skunk.
O-zhusk—Muskrat.
Ah-puk-kwon-ah-je—Bat.
O-jeeg—Fisher weasel, a very stupid animal, easy to kill.
Ba-bah-mo-ta-jeeg—Reptiles.
Nau-to-way—Thick, short rattle snake. (Sha-no-we-naw—The rattler?)
She-she-gwa—Common rattle snake. Both these are occasionally kept tame by the Indians. They sometimes make feasts to them, and they are said to be very docile and intelligent.
Me-tik-o-she-she-gwa—Adder.
Na-wa—Moccasin snake.
Pih-kun—Prairie snake. At the head of Mouse River, and in the prairies towards the Missouri, these snakes are more than six feet long, and proportionably large. Pih-kun-un are common snakes, but never half so large as the above.
Mis-kwan-dib—Red head; copper snake?
O-zha-wus-ko Ke-na-beek—Green snake.
Muk-kud-da Ke-na-beek—Black snake.
O-mus-sun-dum-mo—Water snake.
Wa-in-je-tah Ke-na-beek—Garter snake, (right or true ge-na-bik.)
O-kaute Ke-na-beek—Lizzard, (legged snake.)
Gee-kut-tau-naung—Lizzard of some kind.
Que-we-zains—Little boy, (also a lizzard.)
Nib-be-ke O-muh-kuk-ke—Oribicular lizzard? (medicine frog.)
Wain-je-tah O-muh-kuk-ke—Right frogs, or common frog.
Dain-da—Bull frog, and Hannie, Z. 19.
Mis-ko-muh-kuk-ke—Red toad.
Be-go-muh-kuk-ke—Common toads. These two last, at the approach of winter, place themselves erect on the surface of the ground, on their hams, and by turning themselves round and round, they sink into the ground, which closes over them, and they keep below the frost. They are often found, several within two or three feet of each other, buried deep in the earth, but keeping constantly their heads erect.
O-shaw-wus-ko-muh-kuk-ke—Tree frog.
| Me-zhe-ka, Ottaw. | Large tortoise. |
| Me-kin-nauk, Ojib. |
Ta-ta-be-ko-nauk—Soft shelled tortoise.
Boos-kut-ta-wish—A tortoise with round deep shells.
Mis-kwaw-tais-sa—Terrapin.
Sug-gus-kwaw-ge-ma—Leech.
Be-nais-se-wug—Birds.
Ke-neu—War eagle; the master of all birds.
Me-giz-ze—White headed eagle. Me-giz-ze-wug, plural.
Ka-kaik—Spotted hawk.
| Be-bo-ne-sa, Ottaw. | Winter hawk. |
| Ke-bu-nuz-ze, Ojib. |
No-je-ke-na-beek-we-zis-se—Marsh hawk, (snake eating.)
Wa-be-no-je Ke-na-beek-we-zis-se—White marsh hawk.
Mis-ko-na-ne-sa—Red tail hawk.
Pish-ke-neu—Black tail hawk.
Muk-kud-da-ke-neu—Black hawk.
Bub-be-nug-go—Spotted tail hawk.
Be-na-seen’s—Small pheasant hawk.
Cha-een-sa—A small hawk, so named from its cry.
Pe-pe-ge-wiz-zain’s—Smallest hawk.
We-nong-ga—Turkey buzzard.
| Kah-gah-ge, Ojib. | Raven. Kah-gah-ge-wug—Ravens. |
| Gau-gau-ge-she, Ott. |
On-daig—Crow. On-daig-wug—Crows.
As-sig-ge-nawk—Black bird.
Mis-ko-min-gwe-gun-nah Sig-ge-nauk—Red wing black bird.
O-pish-kah-gah-ge—Magpie. O-pish-kah-gah-ge-wug—Magpies.
Gween-gwe-sha—Similar in habits and locality to the former, and closely resembling, in size and colour, the following.
Teen-de-se—Blue jay. These begin to lay their eggs before the snow is off the ground in the spring.
Be-gwuk-ko-kwa o-wais-sa—Thrush.
Ah-luk—Similar to the thrush in habits.
Ween-de-go be-nais-sa—King bird, (the bird that eats his own kind.)
O-pe-che
Ma-mah-twa—Cat bird.
Chaum-ma-wais-she—Another of the same size.
Kos-kos-ko-na-ching—Ground bird? A small bird so named from its note.
Put-tas-se-wis.
Waw-be-ning-ko-se—Snow birds.
Che-ki-che-gau-na-sa—A very small lively bird, peculiar to the north.
Mis-kobe-na-sa—Red bird.
Sa-ga-bun-wau-nis-sa—Waxen chatterer.
O-zhah-wus-kobe-na-sa—Green bird.
O-zaw-we-be-na-sa—Yellow bird.
Ma-ma—Red headed wood pecker.
Paw-paw-sa—Spotted wood pecker.
Muk-kud-da paw-paw-sa—Black pawpawsa. The male of this kind, has a bright yellow spot on the top of the head. They are found about Lake Superior in winter.
Mo-ning-gwan-na—Yarril, (highhold.)
Ke-ke-ba-na—small spotted wood pecker.
Che-gaun-do-wais-sa—Brown wood pecker, confined to cedar countries.
Shin-go-beek-ai-sa—Cedar bird.
Gitche-o-gish-ke-mun-ne-sa—Great king fisher.
O-gish-ke-mun-ne-sa
Shaw-shaw-wa-ne-bais-sa—Swallow.
O-ge-bun-ge-gush.
O-kun-is-sa—Loxia enudeator, found at Lake Superior in February.
Pe, sing. Pe-ug, pl.—A fringilla, smaller than the waxen chatterer. The female has a spot of red on the top of the head; the male, the whole head and neck of the same colour. The tail feathers are bent outwards near the ends. Found about Lake Superior in the winter.
Mam-mah-twa.
Bosh-kun-dum-moan—Parakeet, (croch perons.)
Moash-kah-o-se We-kum-mo, (Menomonie)—Stake driver, (bittern.)
Kun-nuh waw-be-mokee-zhis wais-sa—Fly up the creek, (sun gazer.)
Me-mom-i-ne-ka-she—Rail, (rice bird.)
Pud-dush-kon-zhe—Snipe.
Gitche-pud-dush-kon-zhe—Wood cock.
Che-chees-che-me-uk—Waders.
Mo-voke—Curliew, (a foreign word.)
Mus-ko-da che-chees-ke-wa—Upland plover.
Wain-je-tah che-chees-ke-wa—Yellow leg plover.
Che-to-waik—Bull head plover.
Che-chees-ke-wais—Tern.
Wawb-uh-che-chawk—White Crane.
O-saw-waw-che-chawk—Sand hill crane.
Me-zis-sa—Turkey.
Be-na—Pheasant.
Mush-ko-da-sa—Grouse; confined to pine and cedar countries.
Ah-gusk, (Ojib.) Ke-waw-ne, (Ott.)—Prairie hen.
O-me-me—Pigeon; o-me-meeg—pigeons. Amemi, Z. 19.
Ko-ko-ko-oge
Waw-wain-je gun-no—Great horned owl.
Wain-je-tah koko-koho—Right owl.
Koko-oanse—Little owl; gokhotit, Z. 18.
Bo-dah-wah doam-ba—Size of a pigeon, (membrum virile.)
Kaw-kaw-be-sha—Brown owl.
Waw-be-ko-ko—Snow owl, very large.
Waw-o-nais-sa—Whippoorwill.
Baish-kwa—Night hawk.
She-she-bug—Ducks.
Waw-be-zee—Great Swan.
Mah-nah-be-zee—Smaller swan, not common. Their cry resembles the voice of a man. The word means ugly or ill looking swan.
Ne-kuh—Brant, ne-kug, pl.
Pish-ne-kuh—A smaller brant.
Wa-wa—Goose; Wa-waig—Geese; Waw-be-wa-wa—White goose; Waw-be-wa-waig—White geese.
An-ne-nish-sheeb—Duck and mallard.
Tah-gwaw-ge she-sheeb—Fall duck, red neck.
Mah-to-gun she-sheeb—Scrapper bill duck.
Scah-mo—Wood duck.
Wa-weeb-ge-won-ga—Blue wing teal, (swift winged.)
Ke-nis-te-no-kwa sheeb—Cree woman duck.
Muk-kud-da sheeb—Black duck.
Kitche-waw-we-big-wa-wya—Large blue wing duck.
Pe-gwuk-o-she sheeb—Large bill, or blunt arrow duck; from pe-gwuk, the blunt or unbarbed arrow. This species has a large bill, and head of a leaden colour. They are found throughout the winter, in the rapids between Lakes Superior and Huron.
Ma-muh-tway-ah-ga—Whistling wing.
Kee-no-gwaw-o-wa sheeb—Long neck duck.
A-ha-wa—House duck.
Wah-ka-we sheeb—White duck.
Gaw-waw-zhe-koos—Shell duck.
Ah-zig-wuk—Fishing duck.
Sah-gah-ta—Mud hen.
Shin-ge-bis—Greebe; Gitche-shin-ge-bis—Large greebe.
Mahng—Loon.
A-sha-mahng—Small loon.
Gau-gau-geshe sheeb—Cormorant.
Sha-da—Pelican; sha-daig—Pelicans.
Shuh-shuh-gah—Blue Heron.
Gi-aushk-wug—Gulls.
Gitche-gi-aushk—Great gull. Gi-as-koo-sha of the Ottawwaws.
Paush-kaw gi-aushk—Black headed gull.
Nas-so-waw-gwun-nus-kitte-kwah-gi-aushk—Fork tailed gull.
Muk-kud-da gi-aushk—Black gull.
Man-e-toanse-sug
Bo-dush-kwon-e-she—Large dragon fly.
Bo-dus-kwon-e-sheense—Small dragon fly.
Gitche-me-ze-zauk
Me-zauk—Common horse fly.
Me-zauk-oons—Nat fly.
Gitche-ah-mo—Humble bee. Amoe, a bee, Z. 19.
Ah-mo, sing., ah-maag, pl.—Wasps, hornets, etc.
Waw-waw-tais-sa—Lightning bug.
An-ne-me-ke wid-de-koam
Pah-puk-ke-na—Grasshopper.
Ad-de-sah-wa-a-she—Locust.
Mow-wytch-e-ka-se—Beetle, (dung worker.)
Gitche-o-mis-kose—Great water bugs.
O-mis—Common water bug.
Ma-maing-gwah—Butterfly.
Metig-onishe-moan-ka-she—(He that sleeps in a stick.) Found in the bottom of springs.
Sha-bo-e-ya-sa—Rowing water bug.
Man-e-toanse o-ke-te-beeg pe-me-but-toan—Literally, the little (creature or) spirit that runs on the water.
O-mush-ko-se-se-wug—Grass bugs.
O-o-chug—Blowing flies and house flies.
Sug-ge-ma—Mosquito.
Pin-goosh, pin-goosh-ains-sug—Gnats and sand flies.
Mat-wa-nuh-kai-moag—Swarming flies.
Sub-be-ka-she—Spider, (net worker.) A-a-be-ko—Large black spider.
An-e-go—Ant.
Mis-ko-manetoanse—A little red bug common in the north.
Me-nah-koo-sit manetoanse—Strawberry bug.
Puh-beeg—Flea; Puh-beeg-wug—Fleas.
Eze-gaug—Tick.
E-kwuh—Louse; E-kwug—Lice.
Mo-saig—Worms.
O-zah-wash-ko-mo-sah—Green worm.
Way-muk-kwah-na—Great caterpillar, (bear skin.)
Gitche-mo-sa—Great white grub; gitche-mo-saig, plural.
Me-shin-no-kau-tait-mo-sa—Millipede.
Pe-mis-koo-de-seence—Snail.
Ke-goi-yug—Fishes.
Nah-ma—Sturgeon.
Mas-ke-no-zha—Maskenonge, or pike.
O-zhaw-wush-ko ke-no-zha—Green pickerel, only found in the north.
Ke-no-zha—Pickerel; from kenose, long.
Nah-ma-goosh—Trout.
Na-zhum-ma-goosh—Brook trout.
Ne-git-che—Buffalo fish.
Bush-she-to—Sheeps head; bush-she-toag, plural.
Mon-nuh-she-gun—Black bass.
Ad-dik-kum-aig, (attai-kum-meeg, Menom.)—White fish, or rein-deer fish; from ad-dik, rein-deer, and gum-maig, water.
Buh-pug-ga-sa—Large sucker.
Mis-kwaw-zhe-gun-no—Red horse.
Nah-ma-bin—Sucker; Mis-kwun nah-ma-bin—Red sucker.
Ug-gud-dwawsh—Sun fish.
Sah-wa—Perch, (yellow.) Sah-waig, pl.
O-ka-ah-wis—Fresh water herring.
We-be-chee—A flat fish larger than herring; only found in Red River.
Mon-num-maig—Great cat fish.
Ah-wa-sis-sie—Little catfish. The Indians say this fish hatches its young in a hole in the mud, and that they accompany her for some time afterwards.
Ke-na-beek gwum-maig—Eel, (water snake.)
O-da-che-gah-oon—Gar.
Shig-gwum-maig—Shovel nose; only in the Mississippi.
Kuk-kun-naun-gwi—Little toad fish; Lake Huron.
O-gah-suk—Little dories; Lake Huron.
O-gah—Dory.
Bug-gwut-tum-mo-goon-suk—These are small fishes, that make their appearance in ponds having no connection with rivers or lakes, and which are sometimes quite dry. But though they all perish in times of drought, they re-appear when the ponds are filled.
Shaw-ga-she—Craw fish.
Ais—Clam; Ais-sug—Clams.
Ais-ainse—Little clam.
Mis-koan-sug—Red clams.
MINERALS
That the Indians are less observant of inanimate substances than of organized beings, will be manifest from the following meagre catalogue of minerals.
Bin-gwaw-beek—Lime stone, (ashes stone.)
Mat-toat-wah-nah-beek—Granite.
Muk-kud-dah-waw-beek—Black stone.
Mik-kwum-me-waw-beek—White Flint, (ice stone.)
Pish-ah-beek—Sulphuret of iron. They often find this passing into sulphate of iron, and make use of it for dying black.
O-poih-gun-us-sin—Pipe stone; farther distinguished according to colour.
O-skaw-shut-waw-beek—Gneiss, (vein stone.)
Mis-kwaw-sin—Red sand stone.
Gaw-gaw-wusk—Gypsum.
Waw-be-gun—White clay.
O-num-un—Ochre.
Mis-kwaw-be-gun—Red earth.
O-saw-waw-be-gun—Yellow earth.
Muk-kud-da-wuk-kum-mik—Black mould.
Waw-be-gun-uk-kaw—Clay ground.
OF TOTEMS
Among the Indians of the Algonkin stock, every man receives from his father a totem, or family name. They affirm that no man is, by their customs, allowed to change his totem; and as this distinctive mark descends to all the children a man may have, as well as to all the prisoners he may take and adopt, it is manifest that, like the genealogies of the Hebrews, these totems should afford a complete enumeration of the stocks from which all the families have been derived. It differs not from our institution of surnames, except that the obligations of friendship and hospitality, and the restraint upon intermarriage, which it imposes, are more scrupulously regarded. They profess to consider it highly criminal for a man to marry a woman whose totem is the same as his own; and they relate instances where young men, for a violation of this rule, have been put to death by their nearest relatives. They say, also, that those having the same totem are bound, under whatever circumstances, as they meet, even though they should be of different and hostile bands, to treat each other not only as friends, but as brethren, sisters, and relatives of the same family.
Of the origin of this institution, and of the obligation to its strict observance, the Indians profess to know nothing. They say they suppose the totem was given them in the beginning, by their creator. Like surnames among us, these marks are now numerous; and, as in the case of our surnames, it is difficult to account for their multiplicity, without supposing a time when they might have been changed, or new ones adopted, more easily than at present.
It is not, as yet, well ascertained that any of the North American Indians, except those of the Algonkin family, have these peculiar genealogical marks. Those of the great Chippewyan family, in the north, we are well assured, have them not. From long acquaintance with the Dahcotah bands
CATALOGUE OF TOTEMS
Among the Ottawaws and Ojibways with the names of some to whom they belong.
Muk-kwaw—Bear, the totem of Pe-ga-gun, O-shaw-wa-no, and O-ka-taw, chiefs of Waw-gun-nuk-kiz-ze.
Ke-no-zha—Pickerel, of A-ke-win-de-ba.
Ad-dik-kun-maig—White fish, of Wawb-o-jeeg, (the white fisher.)
Moons—Moose, of Naw-o-gee-zhik, (in the middle of the sky.) This is said to be the original totem of the Ottawwaws; having received many accessions of people from other bands, many other totems have been derived from them, and are now intermixed with the original stock.
Ad-dik—Rein deer, of Ma-mi-ah-jun, (he that goes.)
Mahng—A loon, of Too-beesh.
Me-giz-ze—White headed eagle, of Me-zhuk-kwun-na-no.
Ka-kaik—Henhawk, of O-ge-mah-we-nin-ne.
Pe-pe-ge-wiz-zains—Sparrow hawk, of Muk-kud-da-be-na-sa.
Ah-meek—Beaver, of Wa-me-gon-a-biew and Net-no-kwa.
Mus-sun-dum-mo—Water snake, of O-kin-je-wun-no, Sin-ne-way, etc.
——Forked tree, of Keme-wun-O-jeeg, etc.
Gi-oshk—Gull, of Puh-koo-se-gun.
Ad-je-jawk—Crane, of Au-da-mene.
Nah-ma-bin—Sucker, of Nain-noh-we-ton.
Pe-zhew—Wild cat; common totem among the Muskegoes.
Ah-wa-sis-se—Small cat fish, of Matche-kwe-we-zainse. Sometimes they call the people of this totem, “those who carry their young,” from the habits of the small cat fish.
She-she-gwun—Rattle snake; the totem of Gish-kaw-ko, Manito-o-geezhik, etc. and by them given to Tanner.
Many more might be enumerated, but these are sufficient to give an idea of the kinds of objects from which they choose to derive their names. The trivial or common name of a man may be, and often is, changed on his going to war, or at the occurrence of any remarkable event; but the totem is never changed. It is not true, that they have, in all instances, the figure of whatever may be their totem always tattooed on some part of their body, nor that they carry about them a skin, or any other mark, by which it may be immediately recognised. Though they may sometimes do this, they are, in other instances, when they meet as strangers, compelled to inquire of each other their respective totems.
The word totem is of the Ojibbeway language, and, like almost all others, is readily moulded into the form of a verb, as will appear from the following examples:—
Ah-neen en-dah che-un-net, O-to-tem-e-waun maun-duh-pe?
How many are these are totems here?
How many are the totems of this band?
Wa-nain way-gi-osh-kun wa-to-ta-met?
What the gull is his totem?
What is the gull’s totem?
KNOWLEDGE OF ASTRONOMY
Of the opinions of the Indians respecting the heavenly bodies, little need be said. An extensive acquaintance with the motions, figures, distances, etc. of these bodies, could not have been expected from people situated as they are, and deprived altogether of the aids of instruments, and a written language. They pretend to no more knowledge on these subjects than they possess.
Au-do-me-ne, an intelligent Ottawwaw of Wawgunuk-kizze, in answer to my inquiries concerning their opinion of the sun and moon, related to me the following fable:—
Long ago, an old Ojibbeway chief, and his wife, who lived on the shore of Lake Huron, had one son, a very beautiful boy. His name was Ono-wut-to-kwut-to, (he that catches clouds,) and his totem, after that of his father, a beaver. He would have been a great favourite with them, for he was, in the main, affectionate and dutiful, except that they could never persuade him to fast. Though they gave him charcoal, in place of his usual breakfast, he would never blacken his face, and if he could find fish eggs, or the head of a fish, he would roast them, and have something to eat. Once they took from him what he had thus cooked in place of his accustomed breakfast, and threw him some coals instead of it. But this was the last of many attempts to compel him to fast. He took up the coals, blackened his face, went out, and lay down. At night, he did not return into the lodge of his parents, but slept without. In his dream he saw a very beautiful woman come down from above, and stand at his feet. She said, “Ono-wut-to-kwut-to, I am come for you; see that you step in my tracks.” The lad obeyed without hesitation, and stepping carefully in her steps, he presently found himself ascending above the tops of the trees, through the air, and beyond the clouds. His guide at length passed through a small round hole, and he following her, found himself standing on a beautiful and extensive prairie.
They followed the path, which led them to a large and rich looking lodge; entering here, they saw on one side
He went abroad in the open prairie, but in all this fair and ample country, he found no inhabitants, except his wife and her brother. The plains were adorned with flowers, and garnished with bright and sparkling streams, but the animals were not like those he had been accustomed to see. Night followed day, as on the earth, but with the first appearance of light, the brother-in-law of Ono-wut-to-kwut-to began to make his preparations to leave the lodge. All day, and every day, he was absent, and returned in the evening;
He was curious to know where they spent all the time of their absence, and he obtained from his brother-in-law permission to accompany him in one of his daily journeys. They went on in a smooth and open path, through prairies, to which they could see no boundary, until Ono-wut-to-kwut-to, becoming hungry, asked his companion if he did not think he should find any game. “Be patient, my brother,” said he; “this is my road in which I walk every day, and at no great distance is the place where I constantly eat my dinner. When we arrive there you shall see how I am supplied with food.”
They came at length to a place where were many fine mats to sit down upon, and a hole through which to look down upon the earth. Ono-wut-to-kwut-to, at the bidding of his companion, looked down through this hole, and saw far beneath him the great lakes, and the villages, not of the Ojibbeways only, but of all the red skins. In one place he saw a war party, stealing silently along toward the hunting camp of their enemies, and his companion told him what would be the result of the attack they were about to make. In another place he saw people feasting and dancing: young men were engaged at their sports, and here and there women were labouring at their accustomed avocations.
The companion of Ono-wut-to-kwut-to called his attention to a group of children playing beside a lodge. “Do you see,” said he, “that active and beautiful boy?” at the same time throwing a very small stone, which hit the child, who immediately fell to the ground, and presently they saw him carried into the lodge. Then they saw people running about, and heard the she-she-gwun, and the song and prayer of the medicine man, entreating that the child’s life might be spared. To this request his companion made answer, “Send me up the white dog.” Then they could distinguish the hurry and bustle of preparation for a feast, a white dog killed and singed, and the people, who were called, assembling at the lodge. While these things were passing, he addressed himself to Ono-wut-to-kwut-to, saying, “There
In this manner they lived for some time, but Ono-wut-to-kwut-to had not forgotten his friends, and the many pleasant things he had left in his father’s village, and he longed to return to the earth. At last, his wife consented to his request. “Since,” said she, “you are better pleased with the poverty, the cares, and the miseries of the world beneath, then with the peaceful and permanent delights of these prairies, go. I give you permission to depart; not only so, but since I brought you hither, I shall carry you back to the place where I found you, near your father’s lodge; but remember, you are still my husband, and that my power over you is in no manner diminished. You may return to your relatives, and live to the common age of man by observing what I now say to you. Beware how you venture to take a wife among men. Whenever you do so, you shall feel my displeasure; and if you marry the second time, it is then you will be called to return to me.”
Then Ono-wut-to-kwut-to awoke, and found himself on the ground, near the door of his father’s lodge. Instead of the bright beings of his vision, he saw about him his aged mother, and his relatives, who told him he had been absent about a year. For some time he was serious and abstracted; but, by degrees, the impression of his visit to the upper world wore off. He began to doubt the reality of what he had heard and seen. At length, forgetful of the admonitions of his spouse, he married a beautiful young woman of his own
It appears from this tradition, that worship, or sacrifices, are, among the Ottawwaws, sometimes made to the sun and moon; and they acknowledge that these luminaries, or rather the man in the sun, and the woman in the moon, keep watch over all our actions.
The various changes of the moon afford them a method of measuring time, very definite as to the periods, but variable in the names they give them. Their old men have many disputes about the number of moons in each year, and they give different names to each of these. Some of the names in common use are the following. The first words are in the Ottawwaw, and the second in the Menomonie dialect.
O-tu-hu-mene kee-zis—O-tai-hai-min ka-zho—Strawberry moon.
Me-nes kee-zis—Main ka-zho—Whortleberry moon.
Menomonie-ka-we kee-zis—Pohia-kun ka-zho—Wild rice gathering moon.
Be-nah-kwaw-we kee-zis—Paw-we-pe-muk ka-zho—Leaves falling moon.
Gush-kut-te-ne kee-zis—Wun-nai ka-zho—Ice moon.
Ah-gim-me-ka-we kee-zis—Wa-si-ko-si ka-zho—Snow shoes, Ojib; bright night, Menom.
Mah-ko kee-zis—Wa-mun-nus-so ka-zho—(Manito o-kee-zis, Ojib.)—Bear moon, Ott.; deer rutting moon, Men.; (Spirit moon, Ojib.)
Kitche-manito o-kee-zis—Ma-cha-ti-wuk wa-mun-nuz-so-wuk—Longest moon, good for hunting.
Me-giz-ze-we kee-zis—Na-ma-pin ka-zho—(Na-ma-bin kee-zis, Ott.)—Sucker moon.
Ne-ke kee-zis—Sho-bo-maw-kun ka-zho—Brant moon, Ojib.; Sugar moon, Men.
Maung-o kee-zis—As-sa-bun ka-zho—Loon’s moon, Ojib.; raccoon moon, Men.
Sah-ge-bug-ah-we kee-zis—Pe-ke-pe-muk ka-zho—Leaves moon.
Another moon spoken of by the Menomonies, is Wai-to-ke Ka-zho, the snake moon, which belongs to the spring season.
The following short catalogue of stars and constellations, will show that they pay some attention to the more remote of the heavenly bodies. Some few of their old men, it is said, have many more names.
Waw-bun-an-nung—The morning star.
Ke-wa-din-an-nung—The north star.
Muk-koo-ste-gwon—The bear’s head. Three stars in the triangle.
Muh-koo-zhe-gwun—Bear’s rump. Seven stars.
Oj-eegan-nung-wug—Fisher stars. The bright stars in ursa major, and one beyond, which forms the point of the fisher’s nose.
Mah-to-te-sun—The sweating lodge. One of the poles of this lodge is removed. They say the man whom they point out near by, was so overcome with the heat of the Mah-to-te-sun, that in his hurried attempt to escape, he pulled up this pole.
Mahng—A loon.
Nau-ge-maun-gwait—Man in a canoe hunting the loon.
Ah-wah-to-wuh o-moag—The companions sailing.
An-nung-o-skun-na—Comet. They have the opinion common among ignorant white people, that the appearance of a comet is an indication that war is to follow. The Ojibbeway An-nung-o-skun-na, seems to signify blazing star. The Menomonies call them Sko-tie-nah-mo-kin, the seeing fire. Some of the Ojibbeways, also, Wa-ween-e-zis-e-mah-guk Ish-koo-da, fire that has hair.
Of the true cause of the increase and decrease of the moon, of eclipses, and of other phenomena which depend
What was long ago stated by Roger Williams, of the mythology of the Indians of Rhode Island, agrees but in part with the opinions of the present day among the Ottawwaws. Of Cau-tan-to-wit, “the great south-west god,” we hear nothing. Ning-gah-be-an-nong Manito, the western god, the younger brother of Na-na-bon-jou, the god of the country of the dead, has taken his place. In his Saw-waw-nand, we recognize the Shaw-wun-noug Manito, the southern god of the Ottawwaws. But all these, Waw-bun-ong Manito, the god of the morning, or of the east, Ke-way-tin-ong Manito, the god of the north, with Ka-no-waw-bum-min-uk, “he that sees us,” whose place is in the sun, are inferior in power to many others; even to the Ke-zhe-ko-we-nin-ne-wug, the sky people; a race of small, but benevolent and watchful beings, who are ever ready to do good to mankind.
CHAPTER II.
Comparison of numerals, to ten, in several American dialects.
1. Oto—From Say.
- Yon-ka
- No-wa
- Tah-ne
- To-wa
- Sah-tah
- Sha-gua
- Shah-a-muh
- Kra-rah-ba-na
- Shan-ka
- Kra-ba-nuh
2. Konza.
- Meakh-che
- Nom-pah
- Yah-ber-re
- To-pah
- Sha-tah
- Shahp-peh
- Pa-om-bah
- Pa-yah-ber-re
- Shank-kuh
- Ker-ab-bu-rah
3. Omawhaw.
- Meach-che
- Nom-bah
- Ra-bene
- To-bah
- Sah-tah
- Shap-pa
- Pa-noom-ba
- Pa-rah-bene
- Shoon-kah
- Kra-ba-rah
4. Yauktong.
- Wan-chah
- No-pah
- Yah-me-ne
- To-pah
- Zah-pe-tah
- Shah-kah-pe
- Shah-ko-e
- Sha-kun-do-ah
- Nuh-pet-che-wun-bah
- Week-che-min-nuh
5. Dahkotah—Of Upper Mississippi.
- Wau-zhe-tah
- No-a-pah
- Yah-min-ne
- To-a-pah
- Zah-pe-tah
- Sha-kah-pe
- Shah-koan
- Shah-han-doah
- Neep-chew-wun-kah
- Week-chim-mah-ne
6. Minnetahse.
- Le-mois-so
- No-o-pah
- Nah-me
- To-pah
- Cheh-hoh
- A-cah-me
- Chap-po
- No-pup-pe
- No-was-sap-pa
- Pe-sah-gas
7. Pawnee.
- As-ko
- Pet-ko
- Tou-wet
- Shke-tiksh
- She-oksh
- Shek-shah-bish
- Pet-ko-shek-sha-bish
- Tou-wet-sha-bish
- Tok-shere-wa
- Tok-shere
8. Choktaw.
- Chaf-fah
- To-ko-lo
- To-cha-nah
- Osh-tah
- Tath-lah-pe
- Han-nah-la
- Oon-to-ko-lo
- Oon-to-che-nah
- Chak-ah-ta
- Po-ko-la
9. Ojibbeway.
- Ning-gooj-waw, or Ba-zhik
- Neezh-waw, or Neezh
- Nis-swaw, or Nis-swe
- Ne-win
- Nah-nun
- Ning-good-waw-swe
- Neezh-zhwaw-swe
- Shwaw-swe
- Shong-gus-swe, or shong
- Me-dos-swe, or kwaitch
10. Muskwake.
- Ne kot
- Neesh
- Ne-on-en
- Ne-kot-waus-keek
- Ne-kot-wau-swa
- Nee-swa
- Ne-o
- Neesh-waus-eek
- Shaunk
- Me-to-swa
11. Minsi—From Heckewelder.
- Gut-ti
- Nis-cha
- Na-cha
- Ne-wa
- Na-lan
- Gut-tasch
- Nis-choasch
- Cha-asch
- No-we-li
- Wim-bat
12. Algonkin—From Heckewelder.
- Pe-gik
- Ninch
- Nis-soue
- Neou
- Na-sau
- Nin-gon-ton-as-sou
- Nin-chou-as-sou
- Nis-sou-as-sou
- Chan-gas-sou
- Mil-las-sou
13. Delaware—From Heckewelder.
- Ni-gut-ti
- Nis-cha
- Na-cha
- Ne-wo
- Pa-le-nach
- Gut-tasch
- Nis-chash
- Chasch
- Pes-chonk
- Tel-len
14. Mahnomonie.
- Ne-kotes
- Neesh
- Nah-new
- Ne-ew
- Nean-nun
- Ne-kot-was-sa-tah
- No-ha-kun
- Suah-sek
- Shaw-ka-waw
- Me-tah-tah
15. Cree—From Say.
- Paynk
- Ne-shuh
- Nesh-to
- Na-a-wo
- Nean-nun
- Ne-go-to-ah-sek
- Ta-pa-coh
- Aa-na-nes
- Ta-ka-to
- Me-ta-ta
16. Winnebago.
- Zhunk-he-rah
- Noam-pee-wee
- Tah-nee-wee
- Kho-a-pee-wee
- Saut-shah
- Ah-ka-a-way
- Shau-koa
- Ar-waw-oank
- Zhunke-schoonk-schoone
- Kar-ra-pun-na-nah
17. Adage—From Duponceau.
- Nan-cas
- Nass
- Colle
- Cac-ca-che
- Sep-pa-can
- Pa-ca-nan-cus
- Pa-can-ess
- Pa-ca-lon
- Sic-kin-ish
- Neus-ne
18. Muskogee—From Adair.
- Hom-mai
- Hok-kole
- Too-che-na
- Osh-ta
- Cha-ka-pe
- E-pah-ghe
- Ho-loo-pha-ge
- Chee-ne-pa
- Oh-sta-pe
- Pa-ko-le
19. Choktah and Chiksah—From Adair.
- Cheph-pho
- Too-ga-lo
- Toot-che-na
- Oos-ta
- Tath-la-be
- Han-nah-le
- Un-too-ga-lo
- Un-too-che-na
- Chak-ka-le
- Po-koo-le
20. Cherokee—From Adair.
- So-guo
- Tah-ne
- Choch
- Nauk-ke
- Ish-ke
- Soo-tare
- Ka-re-koge
- Sah-nay-ra
- Soh-nay-ra
- Skoch
- So-at-too (11)
- Ta-ra-too (12)
21. Quaddies, (Maine.)—From Duponceau.
- Nai-get
- Nes
- Nane
- Ga-mat-chine
- A-lo-he-gan-nah
- Ni-hi
- Na-ho
- Ok-muh-hine
- As-kwi-nan-dak
- Ney-dinsk
22. Quawpaw—From Duponceau’s MS.
- Milch-tih
- Non-ne-pah
- Dag-he-nig
- Tu-ah
- Sat-ton
- Schap-peh
- Pen-na-pah
- Pe-dag-he-nih
- Schunk-kah
- Ge-deh-bo-nah
23. Penobscot—From Duponceau’s MS.
- Pe-suock
- Neise
- Nhas
- Yeuf
- Pa-le-neusg
- Neuk-tansg
- Ta-boos
- San-suk
- No-cle
- Ma-ta-ta
24. Miami—From Duponceau’s MS.
- Ng-goo-teh
- Nii-ju-eh
- Nisth-ueh
- Nu-ueh
- Ilaan-ueh
- Ka-kat-sueh
- Nii-ju-eh
- Po-laa-neh
- Ngo-te-me-neh-kek
- Mo-taat-sueh
25. Shawnese—From Duponceau’s MS.
- In-gut-i, or, n’gut-i
- Nis-chwe
- N’swe
- Ni-wi
- Nia-lan-wi
- Ka-kat-swi
- Swach-tet-swy
- Pal-la-ni
- N’gut-ti-me-pech-gi
- Mat-tat-swy
26. Unachog—From Duponceau’s MS.
- Na-gwut
- Nees
- Nos
- Yaut
- Pa, or, na-paa
- Na-cut-tah, or, cut-tah
- Tum-po-wa
- Swat
- Neone
- Pay-ac
27. Natick—From Elliot’s Bib.
- Ne-gunt
- Neese
- Nish
- Yau
- Na-pan-na-tah-she
- Ne-kwut-ta-tah-she
- Ne-sau-suk-tah-she
- Shwo-suk-tah-she
- Pa-skoo-gun-tah-she
- Pi-uk
28. Nousaghauset—From Elliot’s Bib. in MS.
- Ne-guit
- Nase
- Nish
- Yoh
- Na-pau-na
- Kwut-ta
- E-na-da
- Shwo-suk
- Pas-ku-git
- Pi-uk
29. Sourikwosiorum.—From John De Laet.
- Ne-gout
- Ta-bo
- Chicht
- Ne-ou
- Nau
- Ka-ma-chin
- E-roe-kwe-sink
- Meg-on-ma-chin
- Egh-ko-na-deck
- Me-tun
30. Canadenses, Ib.—From Auct. Lescarbot.
- Be-gou
- Ni-chou
- Nich-toa
- Rau
- A-pa-te-ta
- Con-tou-sai-hin
- Ne-o-va-chin
- Nes-to-va-chin
- Pes-co-va-det
- Me-tun
31. Saukikani—From J. Daet, Auct. Johan. Smith
- Cotte
- Nysse
- Na-cha
- Wy-we
- Pa-re-nagh
- Cot-tash
- Nys-sas
- Ge-chas
- Pes-chon
- Ter-ren
32. Algonkin—From J. Long.
- Pay-jik
- Ninch
- Na-ran
- Nin-goot-was-soo
- Nin-cho-was-soo
- Nis-soo
- Neoo
- Nis-so-was-so
- Shon-gas-soo
- Ni-tas-soo
33. Chippeway—From J. Long.
- Pay-shik
- Neesh
- Nees-swoy
- Ni-on
- Na-ran
- Ne-gut-wos-swoy
- Swos-swoy
- Shau-gos-swoy
- Me-tos-swoy
34. New Stockbridge—From Kao-no-mut, a woman who had been living on Fox River, 1827.
- N’got-tah
- Ne-shah
- Nah-hah
- Nah-wah
- No-nun
- N’ko-taus
- To-pau-wus
- Khous-so
- Nah-ne-we
- N’tan-net
35. Mohegan.
- Ug-wit-toh
- Nes-oh
- Nogh-hoh
- Nau-woh
- Nu-non
- Ug-wit-tus
- Tu-pou-wus
- Ghu-sooh
- Nau-ne-weh
- Ne-tau-nit
36. Monsee—From an Indian at Buffaloe.
- N’got-tah
- Ne-shah
- N’hah
- Na-ah
- Naw-bun
- N’got-waws
- Nush-waus
- N’haus
- No-wa-lah
- Wim-bat
37. Naudoway—From Tanner.
- Wis-ka-ut
- Tik-ke-ne
- Os-sah
- Kia-nec
- Whisk
- Yah-gah
- Shah-tuk
- Sah-ta-gah
- Te-unk-teuh
- We-go-ne
38. Seneca—From an Indian at Buffaloe, 1827.
- Skaut
- Tik-thnee
- Snu-ah
- Ka-ae
- Weish
- Yah-eh
- Chah-duk
- Ta-ke-oh
- Teu-tohn
- Wus-han
39. Potiwattomie—From an Indian at Detroit, 1827.
- Ne-got
- Neesh
- Nees-wa
- Na-ow
- Na-nun
- Ne-got-waut-so
- No-okt-so
- Su-aut-so
- Shah-kah
- Kwetch
40. Ottawwaw—From Tanner.
- Ne-goch-waw
- Neesh-waw
- Nis-waw
- Ne-win
- Nah-nun
- Nin-got-wau-swa
- Neesh-wau-swa
- Nis-waw
- Shaunk
- Kwetch
41. Chippewyan—From a German Interpreter.
- Ish-li-a
- Nuh-ka
- Tah-sha
- Taing-a
- Sah-zhun-lah-ha
- I-ka-lah-rah
- I-ka-taing-ha
- Ish-lah-in-ding-ga
- Kas-ka-koo-un-nee-rah
- Koo-un-nu-ah
42. Chippewyan—From M’Kenzie.
- Sta-chy
- Na-ghur
- Tagh-y
- Dengk-y
- Sas-sou-la-chee
- Al-ke-tar-hy-y
- Al-ki-deing-hy
- Ca-ki-na-ha-noth-na
- Ca-noth-na
43. Chippewyan—From a woman, a native of Churchill.
- Ith-lia
- Nuk-ka
- Krah-ha, or tah-rhe
- Shah-zet-te
- Il-ket-ting
- Ting-he
- Sah-zun-lah-ha
- Il-ket-tah-rah
- Kah-kin-ho-en-er-nah
- Ho-en-er-nah
44. Anglo Saxon.
- Aen
- Twe-gen, or, twa
- Threo, or, thry
- Feo-ther, or, feo-wer
- Six
- Se-o-fou
- Eaghta
- Ni-gone
- Tyn
45. Cree—From M’Kenzie.
- Pey-ac
- Ni-sheu
- Nish-tou
- Ne-way
- Ni-an-nan
- Ne-gou-ta-woe-sic
- Nish-wi-o-sic
- Jan-na-new
- Shack
- Mi-ta-tat
46. Algonkin—From M’Kenzie.
- Pe-cheik
- Nije
- Nis-wois
- Neau
- Na-nan
- Ni-gou-ta-wa-swois
- Ni-gi-was-wois
- She-was-wois
- Shan-gwos-wois
- Mit-as-swois
47. Chippewyan—From a Chippewyan.
- Eth-li-ah
- Nuk-kur
- Tor-ri
- Ding-he
- Sos-su-li-he
- El-kat-har-ri
- Slus-ing-ding-he
- El-ket-ding-he
- Kutch-e-no-ner-re
- Ho-ner-ne-nuh
48. Winnebago—From a Winnebago.
- Zhunk-kaid
- Noamp
- Tarn
- T’joab
- Sarj
- Har-ker-ra
- Shar-goan
- Kad-do-unk
- Yunk-ked-joos-koon
- Ker-reb-hon-na
49. Cree—From a native.
- Pe-ak
- Nees-to
- Ne-o
- Ne-ah-nun
- Ning-good-waw-sik
- Ne-su
- Ta-be-ko
- E-nah-ne
- Kam-me-tah-tat
- Me-tah-tat
50. Mahnesheet, (slow-tongues,) residing on the St. Johns, N. B. From a native.
- Na-koot
- Tah-bo
- Sheist
- Na-oo
- Nahn
- Kah-mutch-in
- Lo-he-gin-nuk
- O-go-mul-chin
- Aish-ko-nah-daig
- Ko-dainsk
CHAPTER III.
Music and poetry of the Indians.
Here, it must be acknowledged, we enter a barren field, offering little to excite industry, or to reward inquiry. Without literature to give perpetuity to the creations of genius, or to bear to succeeding times the record of remarkable events, the Americans have no store house of ancient learning to open to the curiosity of the European race. They have probably never thought like the Arabs, that the cultivation of their language was an object of importance; and though the orator must at times have experienced the effect of a happy choice of expression, he must always have been confined to a narrow range, by the necessity of keeping within the comprehension of his hearers. Hence their public speakers appear to depend more on a certain vehemence and earnestness of manner, which is intelligible without words, than upon any elegance of thought, or refinement of diction.
Their songs, whether of war or devotion, consist, for the most, of a few words or short phrases many times repeated; and in their speeches, they dwell long and vehemently on the same idea. One who hears an Indian orator without comprehending his language, would confidently suppose that his discourse abounded with meaning; but these speeches, like their tedious and monotonous chants, when clearly understood, appear so poor and jejune, that few white men would listen to either, were it not with the hope of extracting information, of which the speaker, or the singer himself, must be wholly unconscious. But after all is heard and explained, and carefully examined in all its bearings, it must be principally the business of a quick and fertile imagination, to find in them moral instruction or historical information. If we find among the American Indians traditional items, bearing manifest and strong resemblance
Sufficient evidence probably exists, to convince many, that the natives of the central regions of North America, whatever diversities of dialect may now exist, are essentially of the same race with the Peruvians, the Mexicans, and the Natchez; between whom and the ancient inhabitants of Greece and Italy, and that portion of the present population of India who worship Brama, Boudd, Ganesa, Iswara, etc. a near relationship has already been ascertained. In the metamorphoses which the Indian traditions assign to many trees, plants, animals, and other things, we are strongly reminded of the similar superstitions preserved by the Roman poets. We find, also, in the American traditions, distinct allusions to a general deluge, and to several other particulars which we are accustomed to consider as resting solely on the authority of the Mosaic history. But when we reflect on the almost universal distribution of these opinions, in some shape or other, among all known races of men, we may admit a doubt whether they have been derived from the historical
But let us leave this profitless discussion, which has long since received more attention than it deserves, and return to the subject before us.
The poetry of the Indians, if they can properly be said to have any, is the language of excitement, and the expression
Nor is it on the serious and momentous occasions of life only, that we witness these rude efforts at poetry and music. Love, in its disappointment, or in its success; sorrow, hope, and intoxication, choose the same method of utterance. When in a state of intoxication, as they often are, the men, and more particularly the women of some tribes, are heard by night, and often almost throughout the night, singing in a plaintive and melancholy tone of the death of their friends, or of other misfortunes. One who listens to these lamentations, while darkness and distance interpose to conceal the too often disgusting objects who utter them, and to soften down and mellow the tone of high pitched voices, will often find something affecting in their honest and unpremeditated complaints. Their voices are often fine, and the sentences they utter, are the language, most commonly, of real suffering, devested of affectation or art. From the great frequency with which these melancholy chantings, and the profuse flow of tears occur, as the consequences of intoxication among them, one might infer, either that their condition has in it a
The method of delineation, by which they aid the memory in retaining the recalling, on occasion, these compositions, exhibits, perhaps, one of the earliest steps towards a written language. Yet, from its existence among them, in the present form, one would not hastily infer, that they had never been intruded upon by men of another race, learning or arts would finally have flourished among them. There are but too many evidences, that the aboriginal Americans are, by temperament, by some peculiarity of physical structure, or moral propensity, a more sluggish race, than the European; consequently, destined to a slow advance, or, perhaps, like most of the Asiatics, to be for ages stationary, or retrogradent, in the journey of improvement. We would not risk the assertion, that the Americans are an inferior race; the barrier to their improvement appears to be that indolence which is not less a habit of their minds than of their bodies, and which disqualifies them for spontaneous and long continued
It is no part of the design of these remarks, to discourage any attempts that may be made to introduce the christian religion among these people; on the contrary, we look upon these efforts as always, in a greater or less degree, useful to the Indians; they originate as well in a diffusive and amiable benevolence, as a feeling of justice, and severe, though tardy compunction, which would seek, at this late day, to render to the starved and shivering remnant of the people
Song for the metai, or for medicine hunting.
Fig. 1. 2. 3. 4. 5.
Fig. 1. Shi-e-gwuh ne-no-no-nen-dum ah-me, Me-tai we-nin-ne-wug, ne-kau-nug ane-mub-be-un-neh.
Now I hear it, my friends, of the Metai, who are sitting about me.
This, and the three following, are sung by the principal chief of the Metai, to the beat of his bwoin ah-keek, or drum. The lines from the sides of the head of the figure indicate hearing.
2. O-wa-nain ba-me-je-waun-ga? Man-i-to O-ba-me-je-wa-un-ga.
Who makes this river flow? The Spirit, he makes this river flow.
The second figure is intended to represent a river, and a beaver swimming down it.
3. Ka-weh-whau-bo-me-tai, ka-weh-whau-bo-me-tai neh-kau-nuk neej-huh nish-a-nau-ba ka-ke-ka-ne-me-kwain neh-kau-nuk.
Look at me well, my friends; examine me, and let us understand that we are all companions.
This translation is by no means literal. The words express
4. O-wa-nain ba-bah-mis-sa-haht, weej-huh nish-a-nau-ba? Be-nais-se-wah ba-bah-mo-sa-haht, weej-huh nish-a-nau-ba.
Who maketh to walk about, the social people? A bird maketh to walk about the social people.
By the bird, the medicine man means himself; he says, that his voice has called the people together. Weej-huh nish-a-nau-ba, or weej-a nish-a-nau-ba, seems to have the first syllable from the verb, which means, to accompany. The two lines drawn across, between this figure and the next, indicate that here the dancing is to commence.
5. Neen ba-pah-mis-sa-gahn ne-goche ah-wes-sie neen-gah-kwa-tin ah-waw.
I fly about, and if any where I see an animal, I can shoot him.
This figure of a bird, (probably an eagle or hawk,) seems intended to indicate the wakefulness of the senses, and the activity required to ensure success in hunting. The figure of the moose, which immediately follows, reminding the singer of the cunning and extreme shyness of that animal, the most difficult of all to kill.
6. 7. 8. 9.
6. Neen-go-te-naun ke-da-ne,
I shoot your heart; I hit your heart, oh animal, your heart, I hit your heart.
This apostrophe is mere boasting, and is sung with much gesticulation and grimace.
7. A-zhe-nahng gwit-to iah-na ish-ko-tang a-zhe-nahng gwit-to iah-na.
I make myself look like fire.
This is a medicine man, disguised in the skin of a bear. The small parallelogram, under the bear, signifies fire, and they, by some composition of gunpowder, or other means, contrive to give the appearance of fire to the mouth and eyes of the bear skin, in which they go about the village late at night, bent on deeds of mischief, oftentimes of blood. We learn how mischievous are these superstitions, when we are informed, that they are the principal men of the Metai, who thus wander about the villages, in the disguise of a bear, to wreak their hatred on a sleeping rival, or their malice on an unsuspecting adversary. But the customs of the Indians require of any one who may see a medicine man on one of these excursions, to take his life immediately, and whoever does so is accounted guiltless.
8. Ga-tah e-no-tum mau-na ne-be-way me-ze-ween, ne-be-way neen-dai, gin-no-tah mau-na.
I am able to call water from above, from beneath, and from around.
Here the medicine man boasts of his power over the elements, and his ability to do injury or benefit. The segment of a circle with dots in it, represents the water, and the two short lines touching the head of the figure, indicate that he can draw it to him.
9. Yah-nah-we nah-gwe-hah-ga e-nai-ne-wah, kin-ne-nah.
Yah-nah-we nah-gwe-hah-ga ma-tai-mo-sah, kin-ne-nah.
Yah-nah-we nah-gwe-hah-ga o-ba-no-sah, kin-ne-nah.
I cause to look like the dead, a man I did.
I cause to look like the dead, a woman I did.
I cause to look like the dead, a child I did.
The lines drawn across the face of this figure, indicate poverty, distress, and sickness; the person is supposed to have suffered from the displeasure of the medicine man. Such is the religion of the Indians! Its boast is to put into the hands of the devout, supernatural means, by which he may wreak
10.
10. Ain-de-aun, ain-de-aun, ne-kau-neh; ah-wes-sie, an-wes-sie, ne-kau-neh, ne-mah-meek ko-naw-waw, ne-kau-neh.
I am such, I am such, my friends; any animal, any animal, my friends, I hit him right, my friends.
This boast of certain success in hunting, is another method by which he hopes to elevate himself in the estimation of his hearers. Having told them that he has the power to put them all to death, he goes on to speak of his infallible success in hunting, which will always enable him to be a valuable friend to such as are careful to secure his good will.
Song for the Metai only.
Fig. 1. 2. 3.
Fig. 1. Nah-ne-bah o-sa aun neen-no ne-mah-che oos-sa ya-ah-ne-no. (Twice.)
I walk about in the night time.
This first figure represents the wild cat, to whom, on account of his vigilance, the medicines for the cure of diseases were committed. The meaning probably is, that to those who have the shrewdness, the watchfulness, and intelligence of the wild cat, is entrusted the knowledge of those powerful remedies, which, in the opinion of the Indians, not only control life, and avail to the restoration of health, but give an almost unlimited power over animals and birds.
2. Neen-none-da-aun ke-to-ne-a, ma-ni-to we-un-ne.
I hear your mouth, you are an ill (or evil) spirit.
The wild cat, (or the sensible and intelligent medicine man,) is always awake; or if he seems to sleep, by means of the supernatural powers of his medicine, he becomes acquainted with all that passes around him. If one man speaks evil of another, to bring sickness upon him, the wild cat hears and knows it; but confident in his own superior strength, he disregards it. At the bar they begin to dance. The lines from the mouth of the human figure, represent the speeches of the evil minded and malicious.
3. Shi-a ne-mo-kin-nuh-we, be-zhe-wa-wah
Now I come up out of the ground; I am wild cat.
I am master of the wild cats; and having heard your talk, I come up out of the ground to see what you do. This man, it appears, claims superiority over the other medicine men, and now rouses himself to attend to what is passing. The bar across the neck of the figure representing the wild cat, indicates that he is just coming out of the earth.
4. 5. 6.
4. Bin-nah! neen be-zhe-wa-wah ke-meen-waw-bum-me-na.
Behold! I am wild cat; I am glad to see you all wild cats.
This figure, with open eyes and erect ears, denotes earnestness and attention.
The word ke-meen-waw-bum-me-na, affords a strong instance of what has been called the synthetic character of this language; ke, the inseparable pronoun, in the accusative plural, meen, from ne-mee-noan-dun, (I love, or am pleased,) and waw-bum from ne-waw-bo-maw, (I see.)
5. Ne-man-i-to, o-wa-she-na a-ai-gah nee-na ketto-we goh-we-ke-na.
I am a spirit; what I have I give to you in your body.
This is the figure of a medicine man, with his pah-gah-ko-gua-un, or the instrument with which he beats his drum, in his hand. He appears to be boasting of his own powers.
6. Ah-ne ah-gah, kah-neen-na ke-taus-saw-wa-unna ke-nis-se-go-na.
Your own tongue kills you; you have too much tongue.
This is addressed to the malicious man, and the slanderer, one who speaks evil of others. His crooked and double speech goes out of his mouth, but is changed to an arrow in his hand, and turned against himself; his own body bears the
Song for beaver hunting and the Metai.
Fig. 1. 2. 3. 4.
Fig. 1. O-nub-be-tum-maun, Metai-we-gaun, Manito-we-ga-un.
I sit down in the lodge of the Metai, the lodge of the Spirit.
This figure is intended to represent the area of the Metai-we-gaun, or medicine lodge, which is called also the lodge of the Manito, and two men have taken their seats in it. The matter of the song seems to be merely introductory.
2. Neezh-o-go-na we-tah-bim mah-kum-ma ne-kaun; ne-o-go-na we-tah-bim mah-kum-ma ne-ka-un.
Two days must you sit fast, my friend; four days must you sit fast, my friend.
The two perpendicular lines on the breast of this figure, are read neo-gone, (two days,) but are understood to mean two years; so of the four lines drawn obliquely across the legs, these are four years. The heart must be given to this business for two years, and the constrained attitude of the legs indicates the rigid attention, and serious consideration, which the subject requires.
3. Wha-be-nia, Meen-de-mo-sah, ke-ko-nia wha-be-nia.
Throw off, woman, thy garments, throw off.
The power of their medicines, and the incantations of the Metai, are not confined in their effect to animals of the chase, to the lives and the health of men; they control, also, the minds of all, and overcome the modesty, as well as
4. Na-wy-o-kun-ne-nah wun-nah-he-nun-ne-wah ba-mo-sa keen-nah-na.
Who makes the people walk about? It is I that calls you.
This is in praise of the virtue of hospitality, that man being most esteemed among them, who most frequently calls his neighbours to his feast.
5. 6. 7. 8. 9.
5. He-o-win-nah ha-ne-mo-we-tah neen-ge-te-mah-hah bo-che-ga-ha-ne Mo-e-tah neen-ge-te-mah hah-nah.
Any thing I can shoot with it, (this medicine,) even a dog I can kill with it.
6. Nin-goo-te-naun ke-ta-he, e-nah-ne-wah ke-ta-he.
I shoot thy heart, man, thy heart.
He means, perhaps, a buck moose by the word e-nah-ne-wah, or man.
7. Neen ne-na-sah waw-be-maung neen-ne-na-sah.
I can kill a white loon, I can kill.
The white loon, rara avis nigroque simillino cygno, is certainly a rare and most difficult bird to kill; so we may infer, that this boaster can kill any thing, which is the
8. Ne-kau-nah-ga....
My friends....
This seems to be an attempt to delineate a man sitting with his hands raised to address his friends; but the remainder of his speech is not remembered. This is sufficient to show that the meaning of the characters in this kind of picture writing is not well settled, and requires a traditional interpretation to render it intelligible.
9. Shah bwo-ah-hah-mah ne-mow-why-waw-ne-no ah-buh-hah-mah ge-we-na-she-mah-ga.
I open my wolf skin, and the death struggle must follow.
This is a wolf skin, used as a medicine bag, and he boasts, that whenever he opens it, something must die in consequence.
Song for medicine hunting—rarely for the Metai.
Fig. 1. 2. 3. 4. 5. 6. 7. 8.
Fig. 1. Waw-ne-ge-ah-na gah-ne-geah-na Manito-wah-ga gah-ge-zhe-hah-gwaw gah-ne-ge-ah-na.
I wished to be born, I was born, and after I was born I made all spirits.
2. Gee-she-hah-ga manito-whah-ga.
I created the spirits.
The figures in the commencement of this long and much esteemed religious song, represent Na-na-bush, the intercessor, the nephew of mankind. They seem designed to carry back the thoughts towards the beginning of time, and have a manifest allusion to a period when this mysterious and powerful being exercised a wish to assume the form of a man. In the second figure he is represented as holding a rattle snake in his hand, and he calls himself the creator of the mani-toge. The Indians calling invisible and spiritual beings by the same name which they give to the lowest class of reptiles, it is doubtful whether Na-na-bush here claims to have created intelligences superior to man, or only reptiles, insects, and other small creatures, which they commonly call Mani-toag.
3. Na-hah-be-ah-na na-nah-boo-shoo, o-tish-ko-tahn ma-jhe-ke-sha.
He sat down Na-na-bush; his fire burns forever.
This figure appears to be descriptive of the first assumption by Na-na-bush of his office, as the friend and patron
4. Tah-gwa ne-mah-go-so-me-go, ne-ah-ge-zhe-we ne-kaun, ne-kaun.
Notwithstanding you speak evil of me, from above are my friends, my friends.
The fourth figure, which, in the original, is a priapus, indicates that a man takes up the discourse. The circle about his head, but descending no lower than his shoulders, shows that his help and his protection are from above, and in the strength thus derived he is able to defy those who speak evil of him, or seek, by the power of their medicines, to break his life.
5. Chaw-gaw ko-no mau-na se-maun-duk waw-wan-o-sa-wah.
I can use many kinds of wood to make a bear unable to walk.
The business of hunting is one of the first importance to the Indians, consequently, it finds a place in his devotions; indeed, devotion itself having apparently no object beyond the wants and weaknesses of this life, relief in times of hunger, is one of the most important blessings they ever ask for in their prayers. Accordingly, their young men are directed never to use these songs, or to have recourse to the medicine hunt, except in times of the extremest need.
6. Ke-te-na-ne-me-na we-nis-ze-bug-go-na an-no-kau-tum-mau-na, ke-te-na-ne-me-na.
Of you I think, that you use the We-nis-ze-bug-gone, I think this of you.
The common spicy wintergreen, a stalk of which this figure is intended to represent, is much valued as a medicine by the Indians. It is called we-nis-se-bug-goon, from we-ne-sik, the spicy birch, and bug-goon, which in composition means leaf.
7. Ma-mo-yah-na, mis-kwe, ma-mo-yah-na.
That which I take (is) blood, that which I take.
Here is the figure of a bear lying dead on the ground, and a hand is thrust into the body, to take out some of the blood. The instruction communicated probably is, that when the prayers offered in the preparation for the medicine hunt have been answered, and an animal killed, offerings should be immediately made, by taking some of the blood in the hand, and pouring it on the ground; or, as is more commonly done, by throwing a handful of it towards each of the four cardinal points.
8. Hi-a-gwo ne-ma-nah-ho-gahn nah-we-he-a! whe-e-ya!
Now I have something to eat.
The two last words seem to have no very definite meaning; they are repeated at the end of some of the sentences, apparently only to lengthen out the sound. This figure is that of a lean and hungry man, who, having asked for food, has been heard, and is now proceeding to allay his hunger.
9. 10. 11. 12. 13. 14. 15.
9. We-wah-kwa be-gah-na mani-to-ga.
I cover my head, sitting down to sleep, ye spirits.
The figure is that of a man, probably designed to be represented in a recumbent position, and drawing his blanket over him. His prayer having been answered, his wants supplied, he declares to the spirits his intention to take repose.
10. Moosh-kin a guh-wah man-i-to-whah, whah-he-yah! whe-ha-ya! etc.
I fill my kettle for the spirit.
This is the hunter’s lodge, and the kettle hanging in it contains the heart of the animal killed in the medicine hunt, of which none but a man and a hunter must venture to taste. Should a woman or a dog even touch this heart, or the blood of the animal, sudden death, or lingering sickness, would follow it. This effect, as well as the dark colour which the Indians say the skin of the females assumes, in instances of the violation of this rule, they attribute to the effect of the medicine applied by the hunter to the heart of the Me-ze-nin-ne-shah. They point out instances of women, formerly distinguished among them for beauty, and particularly for the fairness of the skin, who, by eating of the heart, or touching the blood of an animal killed in medicine hunting, have not only lost that enviable distinction, but have become disgusting and frightful objects, the skin being blackened and covered with ulcers.
11. Nah-nah-wa-kum-me-ga wa-nuk-ke-she nah-neh keen-o-wah man-i-to-whah.
Long ago, in the old time, since I laid myself down, ye are spirits.
This is the figure of a snake running over the ground; but some are of opinion that the delineation should be different, namely, an old woman lying down in the middle of the ground. A new speaker is here introduced, which is the mythological personage called Me-suk-kum-me-go-kwa, the grand mother of mankind, to whom Na-na-bush gave in keeping, for the use of his uncles and aunts, all roots and plants, and other medicines, derived from the earth. She received, at the same time, especial direction never to leave home, and always to surrender to men the treasures deposited in her bosom, when they should be, in a suitable manner, demanded of her. Hence it is, that the medicine men make an address to Me-suk-kum-me-go-kwa, whenever they take any thing from the earth, which is to be used as medicine.
12. Ne-mo-kin-nen-naun she-maun-duk kwun-ne-no nuh-pe-mo-ke-ne-naun.
I open you for a bear, I open you.
Me-suk-kum-me-go-kwa speaks to one of the medicines whose power she had just acknowledged, by calling them spirits, and says, I disclose, or reveal you for a bear, or to enable the hunter to kill a bear.
13. Me-too-ga man-i-to-too-ga, heo-yeo-yah-yoh! he-ge-tah-waw-kum-me-ga wy-oan do-sa-jeek me-to-ga-nah, whe-i-ah! whe-i-ah!
That is a Spirit which comes both from above and below. (Here they begin to dance.)
14. Whain-je-neen-da su-mah-ga chah-ge-mah-ni-to-whah-ga. (Twice.)
Neen-nis-sah ween-neen-dah so-mah-we-neen-nah chah-ga-to man-i-to whah-ga, yah-we-he-ya! whe-ge-a! (Twice.)
I am he that giveth success, because all spirits help me.
15. Me-ge-ne-nah me-ge-ne-nah me-gwun-nah-ga me-ge-ne-nah, WHE-HE-YA! (Twice.)
The feather, the feather; it is the thing, the feather.
It sometimes happens that the hunter has wandered far from his lodge, and has neither birch bark on which to delineate his Me-zen-ne-neens, nor o-num-nu, or other powerful medicine to apply to its heart. In these cases he takes some of the ashes of his fire, and spreading it on a smooth place, he traces in it the figure of the animal; he then takes a feather and sticks it in the heart, then applies fire until it is consumed to the surface of the ashes, and on this he places the same reliance as on the more common method of treating the Me-zen-ne-neens.
16. 17. 18. 19. 20.
16. Wha o-man-i-to-whah? HE-AH-E-WHE-YA!
Who is a spirit? He that walketh with the serpent, walking on the ground; he is a spirit.
This figure is nearly the same as is given to Nana-bush, in the beginning of the song, and an allusion is probably intended to the time when this interpreter between mankind and the Supreme Spirit, the Creator of all things, was driven from the presence of his father, to dwell with the meanest things of this world. The allusions in the traditionary fables of the Algonkins, to the quarrel between Na-na-bush and the Great Spirit, are frequent, and cannot fail to remind any one of the most important of the doctrines of the christian religion. It can scarce be doubted that, from some source or other, these people have derived some obscure conceptions of the incarnation and mediatorial office of the second person in the Divine Trinity.
17. He-ah gut-tah wees-sene, wun-no-kwa neen-nah neen-de-kwa-wug-ge-ga ween-dum mah-wah neen-nah-hah neen-nah whe-he-ya!
Now they will eat something, my women; now I tell them they will eat.
This figure, with open mouth and distended belly, seems to speak the language of human thanksgiving, and gratitude for favours conferred by a superior power.
18. O-num-mun-nah nin-go-che-we-nah. (Twice.)
This yellow ochre, I will try it.
The o-num-mun, a yellowish earth, which they find in many places, and which is particularly abundant on one of the branches of the Illinois River, thence called O-num-mun-ne See-be, when roasted in the fire, becomes red, and is a medicine to which they attribute great power. It is a little sack of this which is disproportionately represented in the hand of the figure.
19. Yah-hah nin-go-che-we-nah whe-he-ya-ha! be-nais-se-waw yah-hah nin-go-tin-non-gay nin-go-che-hah-hah, yah-hah nin-go-te-non-ga.
Now I wish to try my bird; sometimes I used to try, and sometimes it used to be something.
The figure is that of a bird’s skin, in which his medicine is contained, and it is that, and not the skin itself, he wishes to try.
20. Ah-wes-sie nees-sah neen-no, ka-she-e-way ke-kaunne-nah;
I can kill any animal, because the loudspeaking thunder helps me; I can kill any animal.
This large bird, whose open mouth indicates the power of his voice, is not one who inhabits the earth, or is ever seen; he lives in the clouds, and his voice is the thunder. He is more commonly called a-nim-me-kee, but here ke-kaun; our loud sounding medicine is strong to give us wind or rain, or whatever state of the air may be needful to ensure success in the hunt.
21. 22. 23. 24. 25.
21. Mah-mo-yah-na hah-che-maun-duk hah-yo-ta-he mah-mo-yah-na.
I take a bear, his heart I take.
The allusion is here to the observances respecting the heart and blood of animals killed in medicine hunting, and the sacrifices to be made in the event of success.
22. O-she-she-gwa-waw-tun-wa-we-tun-ga neen-dah buh-zheen-ga tun-wa-we-tun-ga, whe-he-ya!
A rattle snake makes a noise on the poles of my lodge; he makes a noise.
The jealousy of rival hunters is a frequent cause of quarrels and troubles among the Indians. This man boasts that the rattle snake, which always gives notice when danger is near, is on the poles of his lodge, and no evil can come near him without his being informed of it. His life is guarded by a superior power, and he fears not what his enemies can do to him.
23. O-shaw-wah-no nah-o-bah-guh-he gun-nun-na,
To a Shawnee, the four sticks used in this song belonged. When struck together they were heard all over the country.
This is the figure of a man holding in his left hand the four nah-o-bah-e-gun-nun, or sticks, on which this song was recorded, and the authorship is claimed by a Shawnee, from whom the Ojibbeways acknowledge to have received it; and here, it is probable, the performance originally concluded. The remaining figures appear to have been added from other songs.
24. Hi-ah shah-we mah-mo-ke-ah-na Man-i-to ne-whaw-baw-maw ah-mik-kwug ne-whaw-baw-maig, whe-ha-ya!
I come up from below; I come down from above; I see the spirit; I see beavers.
The design of this figure is to suggest to the mind, that the spirit, to whom the prayers in the medicine hunting are addressed, not only knows where animals are on the surface of the ground, but that so great is his power, he can create them where they did not before exist, to supply the wants of those that pray unto him, and can cause them to come up out of the earth.
25. We-waw-bun-o-kah-tawn neen-gah-beah no-kwa-nah we-waw-bun o-kah-tawn, we-he-ha-ya!
I can make an east wind come and pass over the ground.
This is sung four times, the north, the west, and the south winds being each, in turn, substituted for the east wind here spoken of. The meaning is, that the spirit has power to give a wind in any direction that may be necessary for the success of the hunter; that he controls all the changes of the atmosphere, and will overrule them in such a manner as to ensure the success of those whose medicine is strong; in other words, whose prayer is effectual. They must therefore neither regard the wind nor the sky, but go forward in confidence of success. The idea of the circle in this figure, into which the winds are represented as rushing, is derived from the apparent form of the visible horizon; the Indians neither know, nor will they believe that the form of the earth is globular.
26. 27.
26. Na-nah nub-be-gah-ne-na ha-ge-tah wah-kum-me-ga uk-ke-ko-no-dah go-na, neen-na-nah nah-be-yahn-ne-na, ke-na-nah nub-be-ah neen-na, whe-he-yah! we-he-ya!
Thus have I sat down, and the earth above and below has listened to me sitting here.
This is again the figure of Na-na-bush, sitting on the earth, in the same attitude in which he is represented in the first part of the performance. The meaning is, that all who join in these devotional exercises must, throughout their continuance, which is for the greater part of the night, retain immoveably the same attitude, and give a serious attention to the performer, who must observe the same rule; and when all is finished, he, without uttering a word to any of those about him, rises and walks out of the lodge.
27. Pa-mo-ta-yah-na che-maun duh-kwa pa-mo-ta-yah-ga, whe-he-ya-ha!
I make to crawl, a bear, I make to crawl.
Probably the meaning is, that by these observances and by this prayer, the hunter may cause to crawl (kill) a bear, or any animal. It is to be observed, that a bear is never, in these songs, called by the common name, but always che-mahn-duk.
It requires two years of attentive study, in the intervals of leisure that occur in the life of a hunter, to learn this song, and he must pay his instructor the value of many beaver skins. It was first introduced into the band to which Mr. Tanner belonged, by an Ojibbeway of the village of Was-waw-gun-nink. Our narrator, as well as his foster brother, Wa-me-gon-a-biew, had paid this man, whose name was Ke-zha-shoosh, great sums for his medicines, and it was a quarrel originating in this subject, which ended in his assassination by Wa-me-gon-a-biew, as related in the preceding
One of the established customs of the Indians, in relation to hunting, though not immediately connected with the subject of the preceding song, may be here mentioned. As in the case of many other customs, its origin is unknown, but its tendency seems to be to encourage the spirit of generous hospitality, and to render the proceeds of the chase the common property of the band to which the hunter belongs. The custom is, that if any man, in returning from his hunt, no matter how long and laborious it may have been, or how great may be the necessities of his own family, meet another just starting out to hunt, or even a little boy walking from the camp or village, he is bound to throw down at his feet, and give him whatever he may have brought. It is partly to avoid the effect of this custom, that the men oftentimes leave their game on the spot where they killed it, and the women are sent to bring in the meat. In other instances the hunter carries the animal on his back as far as he thinks he can without the risk of meeting men, then conceals it, and goes home. No difference is said to be made when game is taken which is not needed in the village for food; beavers, otters, martins, or whatever the hunter may have taken, he is expected to relinquish to the person who meets him.
Iswara of India, the Saturn of Italy, the Nanabush of the Algonkins.
[See Asiatic Researches, Vol. I. p. 249]
Song for the medicine hunting, particularly for beavers.
Fig. 1. 2. 3. 4.
Fig. 1. Che-mahn-duk-kwa ne-muh-kwi-o-sa ne-ah-hah-wa, ne-an-hah-wa, ne-muh-kwi-o-sa, HE-AH-WHE-HE-AH!
A bear, I walk like a bear myself; myself, I walk like a bear.
The medicine man here speaks in his disguise of a bear skin. Ne-muh-kwi-o-sa might be more literally translated “I walk a bear;” it is the compound of neen-muk-kwaw and pa-pah-mo-sa, or ba-bah-mo-sa. Che-mahn-duk is commonly used, in these songs, for a bear.
2. Ah-wes-sie hi-ah-wa-nah bah-twa-we-tahng-gah? Waw-wash-kesh e-wah bah-twa-we-tahng-gah.
A beast, what beast comes calling? It is a deer comes calling.
The word bah-twa-we-tahng-gah is expressive not only of the peculiar call of the male deer, at the rutting season, but also of the circumstance that the animal is approaching the speaker: were he going the other way, or even standing still, the word would be different.
3. O-num-mun-nah nin-go-che-we-nah. (Twice.)
This yellow ochre, I will try it.
This is the same, in all respects, as No. 18, in the preceding song to Na-na-bush.
4. Wun-ne ho-i-yahn, wun-ne ho-i-ah-na nah-we-he-a he-o-ge-mah-wah ka-be-waw-bum-me-kwain wun-ne-hoi-yah nah-we-ne-a.
I disguise myself to cheat you, so that only a chief, if he sees me, can know who I am.
The hunter, to deceive the animal he wishes to kill puts on the dress of a white man, or assumes the appearance of some harmless creature, and he boasts that his disguise is so perfect as to deceive any but a chief medicine man, or a great hunter. It should be remembered, that the language of these songs is commonly that of distant allusion, rather than direct figure; hence, though the words may seem unmeaning to us, they always convey much signification to the Indians. Thus, in this instance, though the hunter says he puts on the appearance of a white man, it is probable he means that he disguises himself as a bear, or some other animal, equally harmless with a man who wears a hat, or a white man. That the Indians should think little of the white man’s skill in hunting, is by no means surprising.
5. 6. 7. 8. 9.
5. I-ah-ne-wah-ho go-mo-yaun, i-ah-ne-wah-ho go-mo-yaun! i-am-mik-gung-ga-nah; i-ah-ne-wah-ho go-mo-yaun.
Can any one remain longer under water than me? I am beaver, and I can remain longer than any under water.
This language, descriptive of the difficulties in taking beaver, is put into the mouth of the animal himself.
6. I-an-we-be-ah-ne ne-hub-be-ah-na be-ah-na. (Many times repeated.)
I am well loaded; I sit down to rest; I am loaded.
The hunter hears, but he regards not the boasting language of the beaver. The evidence of his skill and success is on his back, suspended by a strap passing round his forehead; and to signify that his load is heavy, he sits down to rest.
7. Mah-mo-ke-hea hi-ah-maung-wug-e-he-a man-i-to we-he-tah.
He must come up, even the loon, though he is Manito.
This is another answer of the hunter to the boast of the beaver. Are you a greater diver than the loon? Yet even he must rise to the surface after a certain time. The country of the Ojibbeways abounding in small lakes, which sometimes lie very near each other, without any visible communication, they have taken up the idea that communications exist under ground, and they believe a loon can dive down in one, and come up in another of them. They think, also, that the beaver can carry down so much air entangled in his coat, that if left undisturbed at the bottom, he can thrust his nose into his fur, and breathe for some time.
8. Whe-gah ween-ah-waw sah-ge-mah-tik-o-waw, hio-ge-mah-waw, sah-ge-mah-tik-o-waw.
I can cut down that chief tree, though it be the tree of a chief.
The beaver says he can cut down any tree. Though a great hunter, and a man of medicine, may claim the tree, though he may have placed it there, the beaver can cut it down. Sah-gem-ah-tik reminds us of the word Sa-chem, derived from some of the eastern dialects of the Algonkin.
9. Neen-dah no-je-ah we-ah-wing man-i-to-we-tah we-ah-wing, etc.
Though he is Manito, I can work to take his body.
This is the hunter, cutting open the ice, or breaking up the beaver’s lodge, in pursuit of him. (At the bar they begin to dance.)
10. 11. 12. 13. 14.
10. N’whe-go-tin-no-waw a-zhe-un-na chaw-gaw-wais-sie a-zhe-un-na.
I would shoot, as you told me, any animal; as you told me.
This is addressed to Na-na-bush, and the hunter professes his desire to follow his advice in every thing, that he may be assured success in hunting. Na-na-bush is particularly the hunter’s god, and from him his best skill is derived.
11. Neen n’buh-we-hah he-na-ne-whaw, na-ne-buh-we-hah. Neen n’buh-we-hah meen-da-mo-sah, na-ne-buh-we-hah.
I make to stand, a man, I make him stand.
The words e-na-ne-wah and meen-da-mo-sah, mean here the male or female of the animals hunted; and as, at some seasons, only the males are fat, and at others only the females, the one line or the other is sung first, according to the season. The word n’buh-we-hah is more commonly spoken, particularly by the Mississippi Indians, n’po-we-ah.
12. Ne-ah-wa een-da-be-to-na ne-ah-how.
Myself, I do good to myself.
It is certainly politic for the medicine men, who receive extravagant fees not only for teaching their songs but for the medicines used conjointly with them, to remind their employers that all the expenditures they make are not unavailing. Here, then, is a figure which seems to be that of a female, covered profusely with the clothing purchased from the proceeds of the medicine hunts; over the head of the
13. Ne-kaun-naw nin-go-che-hah ne-kaun-naw.
My friends, I will try, my friends.
Prosperity, as among other men, leads to insolence and the abuse of power. This man, who, in imagination, has been successful in his pursuits, whose medicine has made him rich, and clothed his family, now proposes to turn its power against his fellows. The victim of his malice lies on the ground, transfixed with an enormous arrow.
14. Na-wi-ahn, na-wi-ah-na, o-ho-o wun-nah he-na-ne-waw we-gah-be-waw bum-me-kwi-a-ne.
A moccasin snake; a moccasin snake’s skin is my medicine bag; let any man come to see me that will.
If any man is jealous of my success in hunting, let him know that a moccasin snake skin is my medicine bag; let him know that he cannot, without danger, come in my way.
15. 16. 17. 18. 19. 20. 21.
15. Ne-ah-we-na, ne-ah-we-na, waw-bun-dum-mo a-zhe-nah-gwuk ne-ah-we-na.
Myself, myself, behold me, and see that I look like myself.
This is some great medicine man, probably the author of the song, who shows himself to the people.
16. Che-be-gau-ze-naung gwit-to-i-ah-na maun-dah-ween ah-kee-ge neen-wa-nah gua-kwaik ke-nah gwit-to-i-ah-na.
I come to change the appearance of the ground, this ground; I make it look different in each season.
This is a Manito, who, on account of his immensity of tail, and other peculiarities, has no prototype. He claims to be the ruler over the seasons. He is probably Gitche-a-nah-mi-e-be-zhew, (great under-ground wild cat.)
17. Ka-whaw-bum-me-ta he-ah ne-haun-na che-mo-ke ah-na he-ah ne-haun-na.
You may see me, my friends; I have risen, my friends.
This is the Manito of the ground, who puts only his head above the surface to speak; but in this figure his horns are omitted, perhaps by mistake.
18. Muk-ko-we-tah-wa neen-dah-nees-sah e-kwuh-e-tah-wa.
Were he a bear, I could kill him, were he a louse.
Thus aided by the Manito of the seasons, or of the weather, and by him of the ground, as is expressed by the two preceding figures, the hunter says he could find and kill whatever was a bear, though it were no bigger than a louse. The figure is that of a bear, with a louse on it.
19. O-ta-nuh we-yo che-mahn-duk o-ta-nuh-we-yo.
His tongue, a bear, his tongue.
The tongue, like the heart and blood in the other song, is now to be kept from the profane touch of a woman or a dog.
20. Man-i-to uh-we-she-nah-na io-kun-na man-i-to we-she-nah-na.
A spirit is what I use; a spirit do thou use.
The speaker, in this instance, is Na-na-bush, who gave mankind an arrow; that is, all those arms which give man dominion over the brutes. He used these things before us, and we must use them agreeably to his instruction and example.
21. We-ah-hah muk-ko-we-e-tah yah nah-mah kummig, ain-dah-zheesh she-no-gwain muh-ko-we-tah.
Although it were a bear concealed under the ground, I could find him.
Thus aided by the Manitoag, and armed with the weapons of Na-na-bush, what animal shall be able to escape from the hunter?
Medicine song, for hunting, and sometimes for making love.
Fig. 1. 2. 3. 4.
Fig. 1. Neen-nah-hah ah-ne-an-do-gwain ga-no-zei wain-je man-i-to whe-gwain, we-hi-yah, we-he-ya!
What I know not makes gano-zhe (the long moon) Manito.
One of the winter moons, commonly called Gitche-manito-o-gee-zis, (the Great Spirit’s moon,) which corresponds to our month January, is considered particularly favourable for hunting. Children born in that month are reckoned long lived.
2. He-ah neen-gwi-o-ho o-ho man-i-to-we-tah-hah gah-neen-gwi-o we-i-ah-nah we-he-a!
My painting, that makes me a Manito.
One of the particular kinds of medicine to be used with this song, is mixed with o-num-un, and used in painting the face. The Indians attribute to it the greatest efficacy in giving immediate success; but many of them fear to use it, from a belief that it will have an injurious effect on them after death. A man who has used it will, they say, in the country to which we go after death, have no flesh upon those parts of his face where the medicine has touched. It is rare to observe, among the Indians, any ideas which would lead to the belief, that they look upon a future state as one of retribution. The innocent are those who fail to reach the villages of the dead; and the unfortunate are those who, when they arrive there, are distinguished from others, by being compelled to dance on their heads. As might
3. (The words belonging to this figure are lost. He seems to be beating the Me-tig-waw-keek, or metai drum, and is doubtless boasting of his great medicine.)
4. Yah-hah-ween-gah we-ah-hah ye-hi-ah-yah we-he-a? yah-hah o-ge-mah-waw goan-dum-mo-nah o-ge-mah-waw.
I am able to make a chief swallow an arrow.
This has allusion to the thrusting of arrows, and similar instruments, into the stomach, by the medicine men. The words are put, perhaps, into the mouth of the medicine. Tricks of this kind are often exhibited in the Metai, as well as several miserable sleight of hand tricks, which all the initiated, at least, seem willing to look upon as miracles. A common performance is that of suffering one’s self to be shot at with a marked bullet, which had previously been shown to all the persons sitting in the lodge. The medicine man stands at one end of the lodge, with a small wooden bowl in his hand, and his companion, after having exhibited the bullet, loads the gun in the sight of all present; then dancing and singing backwards and forwards, discharges the piece, apparently at the head, but taking particular care not to hit him. As soon as the smoke is dispersed, the one who had stood to receive the fire is seen with a ball in his dish, marked accurately like the one which had been put in the gun. With this he dances, exulting and shouting, three or four times around the lodge. Other tricks are played with little puppets of wood and feathers moved by strings, but kept concealed in sacks, or otherwise. Many of these things, too childish and trifling to be minutely described, are the standing wonders of the boasted ceremonies of the Metai, or grand medicine, the principal religious ceremony of the Indians.
5. 6. 7. 8. 9.
5. Wuh-we-kwa-be-yah neen-na neen-go-che meen-da-mo-sah nei-an dun-nub be-ah-neen-na.
I cover over myself, sitting down in a secret place with a woman.
6. Hug-ge-ta a-a-ho ke-ta-nee-na ke-ta-nee-na.
I speak of your heart; (to a moose.)
7. Do-je-teem mam-mo-e-yahn ween-e-se mam-mo-e-yahn o-nah-ge-che mam-mo-e-yahn.
Your tripe, I take your melt, I take; your straight gut I take.
These are the choice parts of a moose; the attitude of the hunter is expressive of his exultation; it is the o-nah-ge-che which he holds in his hands. It is this part of which those delicious sausages, called Hunter’s Puddings, are made.
8. Neen-dai-yah gutche-hah hi-e-kwa-waw-hah, neen-nonadah-waw sah-ween a-ye-ke-tote whe-i-ah-hah whe-he-ya!
I can make her ashamed, because I hear what she says of me.
9. Waus-suh wa-kum-me-ga na-bah-gwaim, whe-ah whe-he-a yag-gah-ming-go na-bah-gwa.
Though you slept very far off, though you slept on the other side.
He boasts of his success with women. If his mistress slept ever so far off, even across a lake, his arm is long enough to reach her, and she will hear his voice.
10. 11. 12. 13.
10. Neen-nah-mah neen-nah-je-ta-ha-zwaw-ga, neen-nah-mah n’do-to waw-wha-to-ga n’do-to waw-wa-we-hia-ah, ya-we-he-a!
I draw your heart up, that is what I do to you.
It is intended here to represent a moose at a distance; and the line from his heart to the lodge of the Indian, indicates that he draws it, or by means of the power of his medicine controls the inclination of the animal, and brings him to a situation where he can easily be found.
11. Ne-we-nah neezh-wah neen-nah hi-ah-wa-sah (a-wes-sie,) ne-wa neezh-wah neen-nah.
I can kill any animal, I can kill.
His large knife seems intended to represent his confidence of success, and the animal is before him which he cannot only kill, but cut up.
12. O-jee-bi-yahn man-i-to, yeo-wah-ne-he-e-nah, yeo-wah-ha o-jee-bi-yahn man-i-to, whe-he-ya!
A dead man’s skin is Manito.
Sometimes they use sacks of human skin to contain their medicines, and they fancy that something is thus added to their efficacy.
13. Me-nee-sing, a-be-gwain neen-ge-wun-naijh che-hah-ga-to-ga me-nee-sing a-be-gwain, whe-he-ya!
Were she on a distant island, I can make her crazy to swim over, were she on a distant island.
Here he again boasts of the power of his medicine over the inclinations of females. This song seems to present a fair view of the state of the passion of love among the Ojibbeways.
Song of a medicine man, at the giving of medicine to a sick person.
Fig. 1. 2. 3. 4.
Fig. 1. Neen-gaw-gaw wain-e-me-ko o-ho-i-ah a-nish-a nau-ba.
I say some person has injured your life.
Among the Indians, when a doctor is called for the sick, it is usual to present him, on his entering the lodge of his patient, a kettle of the best food they are able to procure; and it is probable he commonly commences his treatment, as in this instance, by assuring his patient that he is suffering from the malice of some enemy, who has shot medicine at him, or practised upon his me-zin-ne-neens, to make him a victim of disease. Complaints of whatever kind, are commonly among them, if not always, attributed to bad medicine, under which comprehensive term they include every thing, except open violence, which can be the consequence of human malice and envy. The medicine man will generally go much farther than to tell his patient that he is under the influence of the incantations of somebody; he will name some person, either his own or his patient’s enemy, as he may think most for his interest. This point is fully illustrated in the history of Ais-kaw-ba-wis, in the preceding narrative. The figure has a little sack of medicine, and his song is represented by the two lines coming out of his mouth.
2. Bin-nah neen-ne-kaun, ne-mah-tah-ho-ne-go-ka. (Twice.)
Behold me, my friends, I distribute.
He directs his Me-zhin-no-way, or attendant, to distribute to his friends, and whatever persons may have assembled in the lodge on this occasion, the kettle which he holds in his hand, and which is a part of his fee.
3. Hah-we-yah be-zin-duh-wug-ga ha-be-zin-duh-wug-ga neej-a-nish-a-nau-ba nin-gat-tum-me-ga.
There is talking, there is talking, but I will eat my people.
Many diseases the Indians suppose to exist within the body, in form of a worm, or something similar, and it is a being of this kind who now speaks from the stomach of the sick person. He says, “I hear your threatening and confident words, but it is not in your power to displace me. I will devour my own, or those people that belong to me.” The medicines which this song is intended to accompany, are often given in cases of a malady, to which white men are rarely subject. It commences by a swelling of a toe, or on some part of the foot, sometimes of the knee, and this at length comes to a suppuration. An indolent and tumid ulcer gradually takes possession of the whole foot, extending to the ankle and leg, and life at length yields to it, though usually after many years. Two distinguished men of the Sioux, namely, the son of the Red Wing, of the village at Lake Pepin, and Tah-tunk-ah-nah-zhe, a chief from the plains, were suffering with this complaint in 1825. The latter, who had lately been attacked, found some benefit from the application, in various forms, of the nitro-muriatic acid. The Indians look upon the complaint as incurable, except by the extirpation of the diseased bone; and the author of the foregoing narrative has known one successful instance of this treatment. The Indian himself amputated the bone both above and below the knee joint, preserving the muscles of the leg. He survived and recovered, but his leg was of course useless. (At the bar they begin to dance.)
4. Hah-go-way ke-new-wug-ga ki-ah-ga ga-to-che-ga ki-ah-go ga-to-che-ga.
This is the gray eagle talking; he will talk.
Here the doctor speaks in his own person. He compares
5. 6. 7.
5. This figure represents the sun, but the song is lost.
6. Ka-moke-yah-hah ka-moke-yah waw-be-gaw-gaw-ge waw-ga.
Come ye up, come ye up, white crows.
7. Ka-kaik koi-ah-na bub-bah mis-sa-wuh.
My henhawk’s skin will fly about.
Song of Chi-ah-ba, a celebrated Ojibbeway Medicine man, at the administration of his remedies.
Fig. 1. 2. 3. 4. 5.
Fig. 1. Ah-way-ah noan-dah-wug-ga muk-kud-da ge-na-beek goo-we-ah-we-aun ne-kaun.
Some one, I hear him; but I make myself black snake, my friend.
The medicine man speaks in his own person. He hears some one; he knows who it is that has used bad medicine to break his patient’s life; but he brings, to oppose it, the power and craftiness of the black snake.
2. Ain-dun wa-we-tum-maun o-ge-tah-kum-maig ke-he-a. Ain-dun wa-we-tum-maun, etc.
I myself speak, standing here on the ground.
He takes a bold and open stand against his enemies, and those of his employer.
3. We-go-nain-wa-we-ow we-he-naun? O-ge-na-beek-o-ga wa-we-yah we-he-nah.
What is this I put in your body? Snake skins I put in your body.
The two first verses are sung on entering the lodge, and before he commences giving his medicine. The third accompanies the exhibition of the first dose, which consists either of eight snake skins tied together, and the foremost having a small frog fastened to the head of it, as in the figure, or of eight fathoms of a small cord, or thong of leather, and eight wild cat’s claws fastened at equal intervals. Difficult as the swallowing of this prescription may appear to us, and as it
4. Ne-man-i-to-we-tah hi-yo-che-be-kun-na on-je-man-i-to-wee-yaun we-ug-usk.
I am Manito, the roots of shrubs and weeds make me Manito.
5. O-ge-na-beek-o-ga ne-kau-naug.
Snakes (are) my friends.
6.
6. A-nah-me be-zhe ne-kau-naw.
Under-ground wild cat, is my friend.
At the fourth verse, he exhibits his medicines, which he says are the roots of shrubs, and of We-ug-gusk-oan, or herbs, and from these he derives his power, at least in part; but lest his claim, founded on a knowledge of these, should not be considered of sufficient importance, he proceeds to say, in the fifth and sixth verses, that the snakes and the under-ground wild cat are among his helpers and friends. The ferocity and cunning, as well as the activity of the feline animals, have not escaped the notice of the Indians, and
There was never any thing more truly Grecian, says the learned translator of the Iliad, than this triple epithet.
War medicine song.
Fig. 1. 2. 3. 4.
Fig. 1. Che-be-moke sa-aun.
I am rising.
This figure represents the rising sun, and intimates to the warrior the vigilance and activity required in the business on which he goes.
2. Ma-mo-yah-na ge-zhik ma-mo-yah-na. Ma-mo-yah-na ah-ke ma-mo-yah-na.
I take the sky, I take. I take the earth, I take.
This is all grasping ambition; with one hand he seizes the earth, with the other the sky, or the son, for ge-zhik means either.
He thinks it were an easy leap
but this effervescence of valour is apt to be of short duration, showing itself more in words than in deeds.
3. Ba-mo-sa-yah-na kee-zhik-onk ba-mo-sah-yah-na.
I walk through the sky, I walk.
This figure is to represent the moon, and may be designed to intimate to the warrior that his business is principally to be done in the night time.
4. Waw-bun-onk tuz-zhe-kwa
The eastern woman calls me.
This is, perhaps, some local allusion, or it may have been appended to the song in those times when the idea of taking prisoners of white women may have been a spur to the valour and enterprise of the Indian warrior. Admiration of the beauty of white women, on the part of the Indians, is not exclusively confined to the narratives of romance writers.
5. This figure, the words for which are lost, or purposely withheld, represents a lodge, a kettle, and a boy, who is a prisoner. The line from his heart to the kettle, indicates too plainly the meaning of the song. I know not whether any still doubt that the North American Indians are cannibals; if so, they are only those who have taken little pains to be correctly informed. The author of the preceding narrative had spent the best years of his life among the Ojibbeways; a woman of that tribe was, as he somewhere says, “the mother of his children;” and we need not wonder that, after becoming aware of the strong feeling of white men on this subject, he should be reluctant in speaking of it. Yet he makes no hesitation in saying, that the Sioux eat their enemies, and he once admitted, that in the large Ottawwaw settlement of Waw-gun-uk-ke-zie, he believed there were few, if any, persons living in the late war, who did not, at some time or other, eat the flesh of some people belonging to the United States. I see no reason why we should disbelieve the assertions of the Indians, and those who know them best, on this subject, or why we should expect from this race a degree of refinement and humanity, which we, and all who possess it, owe to a state of advanced civilization, and the influence of the christian religion. We doubt not that our pagan forefathers, in the wilds of Scotland, Ireland, or Hungary, ate the flesh, and particularly the hearts, of their enemies slain in battle. Why should we not believe this of the savages of our own continent?
Song of the warriors about to start on a war party.
1. Ka-go sah-ween mow-we me-zhe-kain e-kwa-we-un-na ne-boi-ah-na mow-we me-zhe-ka.
Do not mourn, my women, for me, who am about to die.
2. Hah-me-ge-neen a-na-ne-mo-e-yahn a-bitche e-nin-neeng a-na-ne-mo-kwain ah-me-ge-neen a-na-ne-mo-e-yahn.
If any man thinks himself a great warrior, I think myself the same.
(This song has been published, and illustrated, by Mr. Schoolcraft.)
CHAPTER IV.
LANGUAGES OF THE NORTH AMERICAN INDIANS
Of a subject so imperfectly understood as that now before us, little can be said, without some risk of falling into error. It is probable that the threefold division, long since made by Mr. Heckewelder, of the Indian languages, spoken within the territory of the United States, may be well founded; and every advance of discovery has but confirmed the views respecting the character of these languages, which were long since elicited and announced in the correspondence between Heckewelder and Mr. Duponceau. We may speak with confidence in relation to all the dialects of the Algonkin, or Lenni Lennape, by which we mean all those having a manifest resemblance to the Delaware, or the Ojibbeway, not only in all the principal peculiarities of structure and idiom, but also in the sound of words. But whenever assertions, founded on an acquaintance with the languages of this family, are, without careful examination, extended to other branches of the American race, they should doubtless be received with caution. It may very probably be true, that the American languages, from one extremity of the continent to the other, have the family resemblance which is so manifest in the physical peculiarities of the race; but this should neither be assumed nor admitted until it has been proved.
That etymology has been of some use in historical inquiries, no one will doubt; but the evidence it affords is commonly fallacious, and where it elucidates one fact, it obscures a thousand. We know, says Sir William Jones, a posteriori, that fitz and hijo, by the nature of two several
Philogists, on the ground solely of etymology, or rather of similarity and dissimilarity of sound, assign to the limited territory of the United States, many different languages; and if they are content to assign these different languages, as they are pleased to call them, a common origin, and that at no very remote period, it is a matter of indifference how many stocks they enumerate. But if they would claim for each stock a different origin, the sober inquirer will certainly receive their opinions with caution.
It has been stated, that the languages of North America are not only etymologically different from those of Europe and Asia, but that their grammatical forms are also essentially unlike. Either to support or to controvert this assertion, would require a more extensive acquaintance both with American and European languages, than it falls to the lot of many to possess. We may remark, however, that the synthetic, or agglutinated structure, is met with in many other languages. Riggajuhsamat’haroa, according to Goverdhan Caul, is a compound word in the Sanscrit, made up of rich, yajush, saman; and at’harvan, gauripituriswaren-draciranaihpushyat-sitimnogireh, is a word in the same language, which may challenge comparison with any of the long and unutterable compounds in the Indian tongues; and at page 361, Vol. I. of the Asiatic Researches, we have the translation of a word which reaches one hundred and fifty-two syllables. Some of the compound words in the Greek and Latin, as well as in the English, seem to be formed in a manner precisely analogous to corresponding words in the American dialects. Resemblances and disagreements of this kind, as well as those purely etymological,
Of two great families of Asiatic languages, or dialects, one abounds in polysyllabic and compound words, and inflected verbs, like the more commonly known American tongues. This family includes the Persian, Sanscrit, and many others. The second, to use the language of the learned President of the Asiatic Society, abhors the composition of words, and also the inflection of verbs. To the latter class belong the Hebrew, the Arabic, and some others; and between these and our dialects strong resemblances have been pointed out, or may be easily discovered from the Hebrew, or some of its kindred idioms, from the Sanscrit, or from the Tartar stock, it is probable the American languages must originally have been derived. But when we have good reason to believe that a rude and wholly illiterate people, removed from a low and fertile, to a cold and mountainous country, will, in the course of a few centuries, entirely change their language, why should we hope to be able to trace the dialects of our Indians satisfactorily to their parent stock?
In a great measure, if not equally vague, must be all
One species of relics, found westward of the Mississippi, and perhaps elsewhere, may be thought to afford more conclusive evidence than all derived from language and customs, that the race of Ham have, for immemorial ages, inhabited our country. I allude to those rocks bearing very distinct and deeply indented figures, resembling the impressions of human feet. That these are works of art, is unquestionable, and being found in mountainous and scarce accessible parts of the country, remote from any of the present seats of population, or routes of communication, they afford, by their aspect of undoubted antiquity, conclusive evidence, that in ages long since elapsed, regions now desolate were tenanted, and that a wandering and hunter-population, has succeeded to one whose habits of settled industry enabled them to leave such durable monuments. I am satisfied that a person, in any measure familiar with the valuable records of the Asiatic Society, cannot visit a locality of these ancient relics, without being reminded of a passage in the Puranes, where King Stravana is described “on the white mountains, meditating on the traces of the divine foot.” We are assured, by credible travellers, that this language is not understood figuratively, but that the people of the east boast of stones in their country, on which footsteps are discernible, which they assert are those of Vishnu. What is more probable, on the supposition that a branch of this race early found their way to America, than that crafty priests, or persons still possessing some of the arts of the east, should have engraved these figures from the same motives that have supplied similar memorials for the worshippers of Vishnu and Satyavrata?
But though we cannot reasonably hope to derive from the study of the American languages and dialects, any very important
No extensive acquaintance with our Indians, and their languages, is required to perceive, that in all emergencies of necessity, as in those instances where they are compelled to exchange ideas with foreigners, they readily adopt any terms in a foreign idiom, for which they may not find a corresponding sign in their own; and words thus adopted becoming parts of their own language, are subject to all the inflections and modifications of sound of those which appertain originally to their tongue. Hence that diversity in sound of words in the various dialects, which bids defiance to etymological, or rather phonological investigation. But though sounds, which, for the sake of illustration, may be compared to planks on the frame of a vessel, or shingles on the roof of a house, may be, one by one, removed and substituted by new ones, still the original frame of the language, the grammatical construction, the idiomatic forms, remaining the same, the language certainly remains the same language, though altogether changed in sound, as a vessel, covered with new planks of a different colour and aspect, would still be the same vessel. Therefore, we think that if the American languages can be proved closely and entirely to resemble each other in grammatical forms and general arrangement, we may safely consider them all as dialects of the same stock, though they should now present wide and apparently unaccountable diversities in the sounds of words. How much more easily the sounds of words, standing for the ideas we have in our minds, may be changed, than the grammatical structure and idiom of language, we may every day observe
But although we can by no means pretend either to trace the American languages to the remote parent stock, or to assert that they have or have not been derived from existing and known languages, we may easily group together those which have manifest resemblance equally in structure and in the sound of words, and the groups thus formed will always be found to bring together assemblages of people, showing strong family resemblance to each other. The threefold division which was long since made by Mr. Heckewelder, of the languages within the United States’ territory, is probably founded in correct observation of the district at that time known. The Lenni Lennape, or Algonkin, the Iroquois, and the Floridian, presenting each numerous and widely dissimilar dialects, occupy all the country from the Gulf of St. Lawrence to Cape Florida, and westward to and beyond the Mississippi. Of the languages spoken in the remote and almost unexplored countries about the Rocky Mountains, too little information has been obtained, to enable us to
Westward of Hudson’s Bay, from the Churchill River to the Pacific coast, and northward to the country of the Esquimaux, are found the languages of the Chip-pe-wi-yan
Of all the remaining parts of North America, information is too scanty to justify any attempt to class the dialects.
In the present state of information on these subjects, more important service will be rendered to philology, by adding to the mass of materials, than by any vague and general discussions; we shall therefore devote the remainder of this chapter to such specimens of Indian languages as have fallen in our way, premising that our aim has been to conform, as nearly as possible, to the orthography of the English language.
COMPARISON OF WORDS AND SENTENCES IN THE DIALECTS OF THE OTTAWWAWS AND MENOMONIES
Ottawwaw.—Menomonie.—English.—Free translation, etc.
Me-notch-pun-gee—Me-na-wutch—A little.
O-ta-me-ne-kwain—Kut-tai-me-no—He will drink. He will drink a little.
Tun-ish-win—Tah-tah-we-nah—Wherefore.
Mow-wy-un?—Us-moke?—Doth he cry?
Ka-gaw-pung-ge-zhe-moke—Ka-zho-nicut—Near sun set. Almost sun set.
Kaw-ween—Kun—Not.
Neen-dah-koose-se—Ne-wa-suk-ko-si-nun—I was not sick.
Ke-tah-koose-nah?—Ke-wa-suk-ko-si-met?—Art thou sick?
Kuh-kish-pin-at-tone-nah?—Kau-to-te-pai-hai-met?—Wilt thou buy? For substances inanimate, or animals not entire, except a stone is spoken of. In the case of entire, or living bodies, Kuh-kish-pin-a-nah-nah, etc.
Ke-pe-nu-gin-nah—Ke-pe-now-wuk-ket—Doest thou bring
She-she-buk?—Sha-shai-puk?—ducks?
Ke-pe-nu-gin-nah—Ke-pe-now-wuk-ket—Dost thou bring
She-sheeb?—Sha-shaip?—a duck? More commonly the order of arrangement is the reverse; Sha-shaip-ke-pe-now, etc.
En-to-kwain—Nin-nauk—I know not.
Ga-get-nah—Kat-ten-nah—Indeed (is)
O-ke-mah-ow?—O-ko-mow-waw-wew?—he is a chief? Is he indeed a chief? or, doth he chief? The resemblance to the Greek ?as??e??, and the Latin Regno, both in composition and signification, need not be pointed out to the philologist.
O-wa-nain—Wah-ne—Who
Gos-kitche-ah-na-pwa-ot?—Skesh-suk-ke-poutch?—bit his nose off?
Nish-a-nau-ba—Ma-cha-ti (adj.?)—An Indian
We-ko-mi-ko-onk—We-ko-mik-ko—at the lodge
We-tush-e—Owa—he will be
Ke-wus-kwa-be—Ke-wus-ke-pe-nun—drunk. He will be drunk at the Indian lodge.
Een-gah-ke-way—Nuh-ke-waim—I will go home. For the ideas of fitness, propriety, personal beauty, and fine quality, as of a blanket, etc., they commonly use the same word.
Bo-zin—Po-she-nun—Embark, (imper.)
Kitche-kwi-naitch—Na-sha-wis-ke-wuh—it is very well
Bo-au-zi-un—Us-hab-po-si-un—that you embark.
O-wa-nain-waw-te-ga-mut?—Wah-wia-ke-mut?
Ke-wus-shiz-ze-wuk—Ka-wis-so-wuk ah-wuk—They are orphans.
Ke-we-ah-m’woi-gin-nah?—Push-ke-mwow-wuk-ket?—Will you eat?
Me-she-min-ug?—Me-she-min-uk?—apples?
Maung—Mouk—A loon.
Ma-za-tah-go-zit—Kou-ke-to—he yells. A loon yells.
We’metai-we-wug—Kut-tai-metai-we-wuk—They will have metai.
A-gaw-mink—A-gaw-me—on the other side. They are about to have a medicine dance and feast on the other side of the river.
Kitche—Ketch—Very much
Ke-te-mah-ki-zhe—Ka-ti-mok-ka-zhit—he is poor. He is very poor.
A-gaw-mink—A-gaw-me-um—From the other side
Ne-to-an-je-bah—Ne-to-pe-um—I came. I came across, or from the other side.
Win-ne-ba-go-kwi—Win-ne-ba-go-ke-wun—A Winnebago woman
Mi-uk-e-kway-wan—Wa-wa—he wives;
Pun-gee Ome-nom-o-ne-wew—Me-na-wutch ah-wew—a little, he Menomonies. A Winnebago woman is his wife, himself is a sort of a Menomonie. The arrangement of the words differs in the two dialects. The termination
Ah-gwut-ching—A-guat-chew—Without. Out side of the lodge.
Nish-a-nau-haig—Ma-cha-ti-wuk—Indians
Ta-kosh-in-oag—Pe-wuk—they come,
Che-to-wug—Ah-wauk—they say. Indians are coming, they say; or, it is said, Indians are coming.
Ke-ke-waw-nem—Ke-ka-no-kim—Thou liest,
Ke-sa-ah-gis-in-nah?—Ke-ko-ti-met?—Dost thou fear?
Nah-wutch—Ko-kai-win-ne-ko—More
Ke-zhe-kah—Ke-she-ah—he is swift. He is swifter.
U-ne-shaw—Ne-shup-naip—Without cause,
Tah-neen-a-ke-toi-un?—Kis-ke-zha-met? what sayest thou? ??s?sa? e d??ea?, John xv. 25. “They hated me, without cause,” is a form of expression similar to this in the dialect of the Monomonies. Nas-kup-nai ke-pe-um-met? Without cause, or for nothing, didst thou come?
Tah-neen a-ke-tote?—Kus-ha-wat-to?—What saith he?
Kub-ba—Ko-pai—Throughout
Ke-zhik—ka-zhik—the day.
Kom-ma-cee, or, kaw-ma-cie—Kun-ne-mah-shew—Not yet
Ne-we-she-ne-se—Ne-meet-che-shim—I eat. I have not yet eaten, or, it is before I have eaten.
No-pe-mik
Pe-po-nish-she—Kin-nuh-pe-po-nup-pa—thou wilt winter. The Ottawwaw is in the imperative mood; the Menomonie, in the future, used as imperative.
Tau-ne-pe—Ko-pai-pe-pone—All winter,
Ke-pe-po-ne-sheak?—Tae s-kesh-pe-po-na-piak?—when did ye winter? There is here some difference in the arrangement of the words.
Pe-po-nunk?—Winters.
Tau-ne-pe—Tas—Where
Ke-ne-bin-e-she?—O-e-at-ne-bin ah-kwo?—didst thou summer?
Pe-kwut-tinn-onk—Pe-kwut-ti-no—At Peguttino
Ko-pa-een-je-tah—Ne-kes-kim-me-no ko-pa-ne-bin—I remained all summer.
Tau-ne-pe ke-pe-po-ne-shit—Tas-kesh-pe-po-nup-pet—Where did he winter,
Ke-si-ah?—Ka-sha—thy elder brother? Where did thy elder brother pass the winter?
Tau-ne-pe as-hi-at—Tas-e-et—where remains
Non-gum—Muh-no-nah-new—now
Ke-si-ah?—Ka-sha?—thy elder brother? Where is now your elder brother?
Shi-a—Sha—Soon
Neen-gah-waw-bo-maw—Nuh-nah-wow—I shall see
Ne-si-ah—Na-sha—my elder brother.
Paw-ne-maw—Kun-new—By and by
Neen-gah—Nuh—I shall
Kus-kau-dum—Kus-kai-ne-tum—sorrow. By and by I shall be sorry.
No-pe-mik—No-pa-ma—From back
Nee’toan-je-bah—Ne-to-pe-um—I came. I came from the lands, or from the interior.
Ke-ke-pe-mish kaw-nah?—Oos-ke-pish o-met-us-pe-um?—Didst thou paddle? Didst thou come by water? The expressions are not similar in the two dialects.
Kaw-ween—Kum—No;
Pazh-ko-ka-she—Pazh-ko-ka-she—a horse
Neen-pe-pa-mo-mik—Ne-pish-nio-nik—me did bring. No; I came on horse back.
Pah-ti-e-no-wug—Ma-sha—Many
In-nah.
Kah-pe-we-je-wuh-jik?—Pish-we-je-waw-wuk-ket?—did they accompany thee? Did many persons come with thee? Ket, at the end of the Menomonie verb, has the force of in-nah, or nah, which is the mark of interrogation in the Ottawwaw.
Nah-nun—Ne-an-nun—Five
Neen-ge-pe-we-je-wauk—Pish-we-je-waw-wuk—accompanied. Five persons came with me.
‘Nin-ne’ wi-gun—Match-o-to o-kau-nun—Man’s bones
Neen-ge-me-kah-nun—Ne-mah-kun-un—I found. I found human bones, or, the bones of a man.
Tau-ne-pe-ke-ke muh-kum-un—Tas-kesh mak-kaw-mun—Where didst find
O-kun-nun?
Pe-guh-kum-me-gah-sink—Spaw-ke-uh—On a mound
Neen-ge-me-kaw-nun—Ne-mah-kun—I found
O-kun-nun—O-kau-nun—bones. Ne-nah-kun, in the Menomonie, appears to be in the past time, without the usual syllable to mark it.
Puk-kau-nun—Puk-kau-nuk—Nuts,
Ne-kish-pin-at-to-nun—Ne-kesh-tah-pah-hak-wuk—I bought them. These examples are not entirely similar; the verb used in the Menomonie being found also in the other dialect, and in both meaning TO PAY, though it is commonly thus used by the Menomonies.
Gau-gwug—Ke-ti-me-wuk—Porcupines,
Me-na-sun—Me-na-sun—thorn apples
Tumm-wow-waun—Ke-me-wuk—they eat. Porcupines eat thorn apples.
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?
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
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.
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, | (None.) |
| Thy—Your, | |
| 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.
To lie down—Che-shin-ge-skink.
To stand—Che-ne-bo-wit.
To stay—Cha-ah-bit.
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.
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
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
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.
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
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
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
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
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.
a? a??pe?e?, [The foxes]—Waw-goo-shug, [foxes]
f??e???, [holes]—Waw-zhe-wug, [hole, v. a.]
e???s?, [they possess,]—Gia-nun-nuh-ke-zhik, [and between sky adj.]
?a?ta ?ete??a, [and the birds]—Be-nais-se-wug, [birds]
t?? ???a???, [of heaven]—O-wus-sis-so-ne-wug, [nest, v. a.]
?atas????sse??, [nests,]—Koo-shah, [but]
? de ????, [the but son]—O-nin-ne o-gwis, [man his son]
t?? a????p??, [of man]—Kaw’nin-goo-che, [not any where]
??? e?e?, [not possesseth]—In-ne-kwa-shin-she, [may lie down.]
???, [where]
t?? ?efa???, [his head]
?????, [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
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.
