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INTRODUCTION
INTRODUCTION
Andrew J. Blackbird, the author of this little book, is an educated Indian, son of the Ottawa Chief. His Indian name is Mack-aw-de-be-nessy (Black Hawk), but he generally goes by the name of "Blackbird," taken from the interpretation of the French "L'Oiseau noir." Mr. Blackbird's wife is an educated and intelligent white woman of English descent, and they have four children. He is a friend of the white people, as well as of his own people. Brought up as an Indian, with no opportunity for learnin
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PREFACE.
PREFACE.
I deem it not improper to present the history of the last race of Indians now existing in the State of Michigan, called the Ottawa and Chippewa Nations of Indians. There were many other tribes of Indians in this region prior to the occupancy of the Ottawa and Chippewa Indians of this State, who have long ago gone out of existence. Not a page of their history is on record; but only an allusion to them in our traditions. I have herewith recorded the earliest history of the Ottawa tribe of Indians
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ACKNOWLEDGMENT.
ACKNOWLEDGMENT.
The Ypsilanti Auxiliary of the Women's National Indian Association, by whose efforts this book is published, take this opportunity to express earnest thanks to those who have aided in this work. Most generous donations of money from friends of Indians and equally valuable liberality from publishers and papermakers have made possible the preservation of this most rare and important history. This is the only instance where a native Indian has recorded the story of his people and given a grammar of
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CHAPTER I.
CHAPTER I.
History of the Ottawa of Michigan—Preliminary Remarks in Regard to Other Histories, Concerning the Massacre of the Old British Fort on the Straits of Mackinac—British Promise to the Ottawas—Ravages of Small Pox—First Recollection of the Country of Arbor-Croche and Its Definition—Uprightness and Former Character of the Indians. I have seen a number of writings by different men who attempted to give an account of the Indians who formerly occupied the Straits of Mackinac and Mackinac Island, (that
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CHAPTER II.
CHAPTER II.
Cases of Murders Among the Ottawas and Chippewas Exceedingly Scarce —Ceding the Grand Traverse Region to the Chippewas on Account of Murder—Immorality Among the Ottawas not Common—Marriage in Former Times. The murders in cold blood among the Ottawa and Chippewa nations of Indians in their primitive state were exceedingly few, at least there was only one account in our old tradition where a murder had been committed, a young Ottawa having stabbed a young Chippewa while in dispute over their nets
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CHAPTER III.
CHAPTER III.
Earliest Possible Known History of Mackinac Island—Its Historical Definition—Who Resided at the Island—Massacre at the Island by Senecas—Where the Ottawas were Living at That Time—Only Two Escape the Massacre—What Became of Them—The Legends of the Two Who Escaped —Occupants of the Island Afterwards—Who Killed Warrior Tecumseh? Again, most every historian, or annalist so-called, who writes about the Island of Mackinac and the Straits and vicinity, tells us that the definition or the meaning of th
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CHAPTER IV.
CHAPTER IV.
The Author's Reasons for Recording the History of His People, and Their Language—History of His Nationality—A Sketch of His Father's History —How the Indians Were Treated in Manitoba Country One Hundred Years Ago—His Father's Banishment to Die on a Lonely Island by the White Traders—Second Misfortune of the Ottawas on Account of the Shawanee Prophet—The Earthquake. The Indian tribes are continnually diminishing on the face of this continent. Some have already passed entirely out of existence and
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CHAPTER VI.
CHAPTER VI.
Account of the Indians' Roving Disposition, Their Feasts and Their Customs—Saluting Arbor Croche Every Spring of the Year—How the Catholic Religion was Introduced Among the Ottawas—The Missions— Signing of the Treaty, March 8, 1836. I will again return to my narrative respecting how the Ottawas used to live and travel to and fro in the State of Michigan, and how they came to join the Catholic religion at Arbor Croche. Early in the spring we used to come down this beautiful stream of water (Muske
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CHAPTER VII.
CHAPTER VII.
More Personal History—Suffering and Trials in Early Life—Missing the Opportunity to Go to School—Learning Trade as a Blacksmith—A New Start to Seek for Education—Arriving at Cleveland, O., to Find His Old Friend, Rev. Alvin Coe—Visit with Rev. Samuel Bissell, of Twinsburg, O., Principal of the Twinsburg Institute—Attending School—Returning Home—Advocating Citizenship for His People—Delegated to Detroit and to the State Legislature—His Pleasant Visit with State Authorities— Again Delegated as Cou
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CHAPTER VIII.
CHAPTER VIII.
Becoming Protestant—Persecutions—Second Attempt to go to School— Trials With Indian Agent—Governor Lewis Cass—Struggle During Education—Getting Married—Coming Home—Government Interpreter and Postmaster. The next five years were passed among my people, doing a little of everything, laboring, teaching, and interpreting sermons among the Protestant missions—for there were by this time two Protestant missions established among the Ottawas of Arbor Croche, one at Bear River, now Petoskey, and another
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CHAPTER IX.
CHAPTER IX.
Some of the Legends of the Ottawa and Chippewa Indians Respecting the Great Flood of the World—A Person Swallowed Up Alive Like a Prophet Jonah. Before proceeding with the history of the Ottawas and Chippewas some of their most important and peculiar legends will be given. They have a tradition of a great flood, as is recorded it the Bible History, and many other tribes of Indians who speak dialect of the Ottawa and Chippewa languages have the same story. The legends say it was caused, not by a
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CHAPTER X.
CHAPTER X.
Traditions of the Ottawas Regarding Their Early History—Their Wars and Their Confederations With Other Tribes of Indians. Very many centuries ago, before the discovery of the American continent by the white people, the traditions of the Ottawas say they lived along the banks of one of the largest tributaries of the St. Lawrence, now known as the Ottawa river. The Ottawas spread over the country around the head waters of this stream, subduing all other tribes of Indians which they happened to enc
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CHAPTER XI.
CHAPTER XI.
The Ottawas Moving Again Towards the Setting Sun—Coming to Manitoulin, or Ottawa Island—The Names of Their Leaders—The Wenebago Warriors Coming to Ottawa Island in a Hostile Manner, Headed by O-saw-wah-ne-me- kee, "The Yellow Thunder"—Death of Kaw-be-naw, one of the Greatest Prophets and Warriors of the Ottawas—Massacre in the Country of Waw- gaw-na-ke-zhe, or Arbor Croche, Emmet County, Michigan. Soon after the loss of the child, the Ottawas abandoned the country and again moved toward the sett
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CHAPTER XII.
CHAPTER XII.
The Present Condition of the Indians of this State. Some histories have been written by white men of events since the Ottawa and Chippewa Indians came in contact with white people in this part of the country, but here is given the history of this race of Indians before that time. This account of the Ottawa and Chippewa Indians is of as much interest to every inquirer into the histories of nations, as that of any other people; and all philanthropic people, and those who are endeavoring to enlight
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CHAPTER XIII.
CHAPTER XIII.
The Lamentation of the Overflowing Heart of the Red Man of the Forest. Hark! What is that I hear, So mournfully ringing in my ear, Like a death song of warriors, For those who fell by their brave sires? Is this the wail now sounding For my unhappy future? O my destiny, my destiny! How sinks my heart, as I behold my inheritance all in ruins and desolation. Yes, desolation; the land the Grea
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THE TEN COMMANDMENTS.
THE TEN COMMANDMENTS.
1st. Pay-zhe-go ke-zhe-maw-nito me-so-de kay-go kaw-ge-zhe-tod; ke-gaw- pay-zhe-go gwaw-nawdji-aw ane-go-ko-day-a-you ke-gaw-pay-zhe-go saw-ge- aw. 2d. Kaw-we aw-nesh ke-zhe-maw-nito ke-gaw-wo-we nossi. 3d. Au-nwe-be-we-ne-ge-zhe-got ke-gaw-kwaw-nawdji-ton. 4th. Kouss kanie ke-gaw-she ke-gaw-me-naw-tene-mawg ke-nwezh tchi-we- pe-maw-deze-yan aw-zhon-daw aw-king. 5th. Ke-go au-we-yaw me-saw-wa-ne-maw-gay. 6th. Ke-go nau-nawe e-nau-de-se-kay. 7th. Ke-go ke-mou-de-kay. 8th. Ke-go kawie ke-no-wish-k
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THE CREED.
THE CREED.
Men da-bwe-taw-waw Pa-zhe-go maw-nito we-osse-mind, me-zo-day ke-go nay-taw-we-tod, kaw-ge-zhe-tod wau-kwee aw-ke kanie. Men day-bwe-taw- we-mon kaice ogwisson paw-ye-zhe-go-nedjin Jesus Krist te-bay-ne-me- nong. We-ne-zhe-she-nedjin maw-niton o-ge-aw-neshe-naw-bay-we-egoun, Mari-yon kaw-gaw-ge we-nedjin oge-ne-ge-egoun. Ke-go-daw-ge-to me-gwaw o-ge-maw-wit Ponce Pila-tawn, ke-baw-daw-kaw-ko-wou tche-baw-yaw-te- gong, ke-ne-bon ke-naw-gwo-wau kauie au-naw-maw-kaw-mig ke-e-zhaw, waw- ne-so-ke-zhe
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THE LORD'S PRAYER.
THE LORD'S PRAYER.
Nossinaw wau-kwing e-be-you au-pe-gwish ke-tchi-twaw-wend-oming ke-daw- no-zo-win, au-pe-gish pe-daw-gwe-she-no-maw-gok ke-do-gimaw-o-win, ena- daw-mon au-pe-gish ezhe-wa-bawk, ti-bish-wau-kwing mego kauie au-king. Me-zhe-she-nong nongo au-gi-zhe-gawk nin baw-kwe-zhe-gaw-ne-me-naw menik e-you-yong en-daw-so ke-zhe-gok. Po-ne-ge-tay-taw-we-shi-nong kauie kaw-nish ki-e-nange te-bish-kon ezhe-pone-ge-day-taw-wou-ge-dwaw kaw-neshke-e-yo-mendjig, ke-go kauie ezhe-we-zhe-she-kong-gay kaw-gwe ti-bandji
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NOUNS.
NOUNS.
Common nouns in the Ottawa and Chippewa language are divided into two classes, animate and inanimate. Animate nouns are those which signify living objects or objects supposed to have life, as persons, animals and plants. Inanimate nouns signify objects without life. A third form of nouns is derived from these two classes, called diminutive nouns. These are formed by the termination "ens" or "na" placed upon other nouns. The plural of animate nouns is usually formed by adding the syllable "wog" t
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PRONOUNS.
PRONOUNS.
Personal pronouns have no distinction of gender in the third person singular. A peculiarity of this language is the two forms for the first person plural. These two forms for pronouns, and for verbs in all moods and tenses, are like each other except in the first syllable. In one form the first syllable is always "Ke," and in the other "Ne." The form commencing with Ke is used only when speaking to one person, and that commencing with Ne, which might be called the multiple form, is used whenever
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PERSONAL PRONOUNS.
PERSONAL PRONOUNS.
Sing. Pl. 1st. p.—Neen or nin, I, ( Ne-naw-wind, (mult.), We. ( Ke-naw-wind,) We. 2d p.—Keen or kin, Thou or you, Ke-naw-waw, You. 3d p.—Ween or win, He or she, We-naw-waw, They. When these personal pronouns are connected with other words, or when they become subjects or objects of verbs, the first syllable only is used, or pronounced. In the third person of verbs the pronoun is entirely omitted. Sing. Pl. Ne wob, I see, Ne wob-me, We see. Ke wo
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POSSESSIVE PRONOUNS..
POSSESSIVE PRONOUNS..
Ne-daw-yo-em, Mine, Ne-daw-yo-em-e-naw, Ours. Ke-daw-yo-em, Thine, Ke-daw-yo-em-e-waw, Yours. O-daw-yo-em, His or hers, O-daw-yo-em-e-waw, Theirs. Emphatic form—nin ne-daw-yo-em, etc., throughout all the different persons. When these possessive pronouns are used with nouns, nearly all the syllables are omitted, except the first, which is added to the noun in the plural; as— Sing. Pl. Ne we-ok-won, My hat, Ne we-ok-won-e-naw, Our hat. Ke we-ok-won, Your hat, Ke we-ok-won-e-waw, Your hat. O we ok-
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THE IMPERSONAL PRONOUN.
THE IMPERSONAL PRONOUN.
The impersonal pronoun "maw-got," plural "maw-got-on," may be represented by the English impersonal or neuter pronoun It, but it has a wider significance. The inanimate subject of a verb is also represented by maw-got or maw-got-on. Wa-po-tchin-ga maw-got, or wa-po- tchin-ga-sa maw-got, it strikes; plural, wa-po-tchin-ga maw-got-on, or wa-po-tchin-ga-sa maw-got-on, they strike. Au-no-ke maw-got, It works. Pe-me-say maw-got, It walks. Ne-bo-we maw-got, It stands. Wo-be maw-got, It sees. Pe-me-baw
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ADJECTIVES.
ADJECTIVES.
Adjectives take two forms, to agree with the animate or inanimate nouns to which they belong. Comparison of adjectives is made by other words: O-ne-zhe-she (inanimate o-ne-zhe-shin), good; Maw-maw-me (or ne-go-ne) o-ne-zhe (or -shin), better; Au-pe-tchi o-ne-zhe-she (or -shin), best. A fourth degree is sometimes used: Maw-mo-me o-ne-zhe-she (or -shin), very best. The words "Me-no" and "Maw-tchi" or "Mau-tchi," do not change when used with other words, and they are the most common adjectives in t
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VERBS.
VERBS.
Ottawa and Chippewa verbs are changed in their conjugations, to indicate— 1st. Whether their subjects are animate, or inanimate; 2d. Whether their objects are animate, or inanimate; 3d. Whether they are transitive, or intransitive; 4th. Whether they are active, or passive, or reflective; 5th. Whether the expression is common, or emphatic. They also express by their forms all of the distinctions of mood and tense, person and number, found in the English, and form their participles, and are change
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POTENTIAL MOOD.
POTENTIAL MOOD.
Present Tense—I may or can be, etc. 1 Ko-maw ne-taw-au-yaw Ko-maw ne-taw-au-yaw-me 2 Ko-maw ke-taw-au-yaw Ko-maw ke-taw-au-yawm 3 Ko-maw tau-yaw Ko-maw taw-au-yo-wog Imperfect Tense—I might be, etc. 1 Ko-maw ne-ge-au-yaw Ko-maw ne-ge-au-yaw-me 2 Ko-maw ke-ge-au-yaw Ko-maw ke-ge-au-yom 3 Ko-maw ke-au-yaw Ko-maw ke-au-yaw-wog Perfect Tense—I may have been, etc. 1 Au-zhe-gwau ne-tau-ge-au-yaw Au-zhe-gwau ne-tau-ge-au-yaw-me 2 Au-zhe-gwau ke-tau-ge-au-yaw Au-zhe-gwau ke-tau-ge-au-yawm 3 Au-zhe-gwan
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SUBJUNCTIVE MOOD.
SUBJUNCTIVE MOOD.
Present Tense—If I be, etc. 1 Tchish-pin au-yaw-yaw Tchish-pin au-yaw-wong 2 Tchish-pin au-yaw-yon Tchish-pin au-yaw-yeg 3 Tchish-pin au-yawd Tchish-pin au-yaw-wod Imperfect Tense—If I were, etc, 1 Tchish-pin ke-au-yaw-yaw Tchish-pin ke-au-yaw-wong 2 Tchish-pin ke-au-yaw-yon Tchish-pin ke-au-yaw-yeg 3 Tchish-pin ke-au-yawd Tchish-pin ke-au-yaw-wod Perfect Tense—If I have been, etc. 1 Tchish-pin au-zhe-gaw ke-au-yaw-yaw 2 Tchish-pin au-zhe-gaw ke-au-yaw-yon 3 Tchish-pin au-zhe-gwa ke-au-yawd Tchi
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MINOR PARTS OF SPEECH.
MINOR PARTS OF SPEECH.
Adverbs: When, au-pe, au-ne-nish; where, au-ne-pe, au-ne-zhaw; there, e-wo-te, au-zhe-we. [The significance of the double forms is not clear; and comparison, as with Adjectives, seems to be by different words.— ED.] Prepositions are few, and are oftener embraced in the form of the verb, as in the Latin. The most important are, pin-je, in; tchish-pin, or kish-pin, if. Po-taw-wen pin-je ke-zhap ke-ze-gun, make some fire in the stove; Tchish-pin maw-tchawt, if he go away. Or the same may be express
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