History of the Ottawa and Chippewa Indians of Michigan Part 5

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

A treaty was concluded in the city of Was.h.i.+ngton in the year 1836, to which my people--the Ottawas and Chippewas--were unwilling parties, but they were compelled to sign blindly and ignorant of the true spirit of the treaty and the true import of some of its conditions. They thought when signing the treaty that they were securing reservations of lands in different localities as permanent homes for themselves and their children in the future; but before six months had elapsed from the time of signing this treaty, or soon after it had been put in pamphlet form so that all persons could read it and know its terms, they were told by their white neighbors that their reservations of land would expire in five years, instead of being perpetual, as they believed. At the end of this time, they would be compelled to leave their homes, and if they should refuse they would be driven at the point of the bayonet into a strange land, where, as is almost always the case, more than one-half would die before they could be acclimated. At this most startling intelligence more than half of my people fled into Canada; fled to the protection of the British government; fled, many of them, even before receiving a single copper of the promised annuities; fled to a lat.i.tude like that in which they had been accustomed to live. The balance of them determined to remain and await whatever the consequences might be, and receive the annuities which they were promised for twenty years.

But fortunately their expulsion from the State was suddenly stayed, in the years 1850 and '51. By the kindness of the people of the State of Michigan, they were adopted as citizens and made equal in rights with their white neighbors. Their voice was to be recognized in the ballot box in every election; and I thought, this is what ought to be, for the same G.o.d who created the white man created the red man of the forest, and therefore they are equally ent.i.tled to the benefits of civilization, education and Christianity.

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

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

CHAPTER XIII.

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

Hark! What is that I hear, So mournfully ringing in my ear, Like a death song of warriors, For those who fell by their brave sires?

Is this the wail now sounding For my unhappy future?

O my destiny, my destiny! How sinks my heart, as I behold my inheritance all in ruins and desolation. Yes, desolation; the land the Great Spirit has given us in which to live, to roam, to hunt, and build our council fires, is no more to behold. Where once so many brave Algonquins and the daughters of the forest danced with joy, danced with grat.i.tude to the Great Spirit for their homes, they are no more seen.

Our forests are gone, and our game is destroyed. Hills, groves and dales once clad in rich mantle of verdure are stripped. Where is this promised land which the Great Spirit had given to his red children as the perpetual inheritance of their posterity from generation to generation? Ah, the pale-faces who have left their fathers' land, far beyond the ocean, have now come and dispossessed us of our heritage with cruel deceit and force of arms. Still are they rolling on, and rolling on, like a mighty spray from the deep ocean, overwhelming the habitations of nature's children. Is it for the deeds of Pocahontas, of Ma.s.sasoit, of Logan, and hosts of others who have met and welcomed the white men in their frail cabin doors when they were few in numbers, cold and hungry? Is it for this that we have been plundered, and expelled at the point of the bayonet from the hallowed graves of our brothers and sires? O, my father, thou hast taught me from my infancy to love this land of my birth; thou hast even taught me to say that "it is the gift of the Great Spirit," when yet my beloved mother clasped me close to her peaceful breast while she sang of the warlike deeds of the great Algonquins. O, my father, our happiest days are o'er, and never again shall we enjoy our forest home. The eagle's eye could not even discover where once stood thy wigwam and thy peaceful council fire. Ah, once it was the happy land, and all the charms were there which made every Indian heart swell with thanks to the Great Spirit for their happy homes. Melodious music was heard in every grove, sung by the wild birds of the forest, who mingled their notes sweetly with the wild chant of my beloved sisters at eve. They sang the song of lullaby to the pawpose of the red man whilst swinging in the cradle from the shady trees, wafted gracefully to and fro by the restless wind. The beautiful old ba.s.swood tree bending so gracefully stood there, and the brown thrush sang with her musical voice. That tree was planted there by the Great Spirit for me to sport under, when I could scarcely bend my little bow. Ah, I watched that tree from childhood to manhood, and it was the dearest spot to me in this wide world. Many happy youthful days have I spent under this beautiful shady tree. But alas, alas, the white man's ax has been there! The tree that my good spirit had planted for me, where once the pretty brown thrush daily sat with her musical voice, is cut down by the ruthless hands of the white man. 'Tis gone; gone forever and mingled with the dust. Oh, my happy little bird, thy warbling songs have ceased, and thy voice shall never again be heard on that beautiful shady tree. My charming bird, how oft thou hast aroused me from my slumber at early morn with thy melodious song. Ah, could we but once more return to our forest glade and tread as formerly upon the soil with proud and happy heart! On the hills with bended bow, while nature's flowers bloomed all around the habitation of nature's child, our brothers once abounded, free as the mountain air, and their glad shouts resounded from vale to vale, as they chased o'er the hills the mountain roe and followed in the otter's track. Oh return, return! Ah, never again shall this time return. It is gone, and gone forever like a spirit pa.s.sed. The red man will never live happy nor die happy here any more. 'Tis pa.s.sed, 'tis done. The bow and quiver with which I have shot many thousands of game is useless to me now, for the game is destroyed.

When the white man took every foot of my inheritance, he thought to him I should be the slave. Ah, never, never! I would sooner plunge the dagger into my beating heart, and follow the footsteps of my forefathers, than be slave to the white man.

MACK-E-TE-BE-NESSY.

CHAPTER XIV.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

19th. Thou shalt not eat with thy wife and daughters at such time, of food cooked on a new fire, but they shall be provided with a separate kettle and cook their victuals therein with an old fire and out of their wigwam, until the time is pa.s.sed, then thou shalt eat with them.

[Footnote: See Dr. Bondinot's work, "The Star in the West," pp. 216 and 225.]

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

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

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

THE TEN COMMANDMENTS.

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

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

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

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

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

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

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

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

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