Best Atniwack mitha- Kitchi o nichi shin.
washin I. or me Nitha Nin.
You, or thou Kitha Kin.
They, or them Withawaw Win na wa.
We Nithawaw Nina wa.
My, or mine Nitayen Nida yam.
Your"s Kitayan Kitayem.
Who Auoni.
Whom Awoine Kegoi nin.
What Wa His, or her"s Otayan Otayim mis.
All Kakithau Kakenan.
Some, or some few Pey peyac Pe-pichic.
The same Tabescoutch Mi ta yoche.
All the world Missi acki wanque Mishiwai asky.
All the men Kakithaw Ethi nyock Missi Inini wock.
More Mina Mine wa.
Now and then Nannigoutengue.
Sometimes I as-cow-puco Seldom Wica-ac-ko.
Arrive Ta couchin Ta-gouchin.
Beat Otamaha Packit-ais.
To burn Mistascasoo Icha-quiso.
To sing Nagamoun Nagam.
To cut Kisquishan Qui qui jan.
To hide Catann Caso tawe.
To cover Acquahoun A co na oune.
To believe Taboitam Tai boitam.
To sleep Nepan Ni pann.
To dispute Ke ko mitowock Ki quaidiwine.
To dance Nemaytow Nimic.
To give Mith Mih.
To do Ogitann O-gitoune.
To eat Wissinee Wissiniwin.
To die Nepew Ni po wen.
To forget Winnekiskisew Woi ni mi kaw.
To speak Athimetakcouse Aninntagousse.
To cry (tears) Mantow Ma wi.
To laugh Papew Pa-pe To set down Nematappe Na matape win.
To walk Pimoutais Pemoussai.
To fall Packisin Panguishin.
To work Ah tus kew Anokeh.
To kill Nipahaw Nishi-woes.
To sell Attawoin Ata wois.
To live Pimatise Pematis.
To see Wabam Wab.
To come Astamoteh Pitta-si-mouss.
Enough Egothigog Mi mi nic.
Cry (tears) Manteau Ambai ma wita.
It hails Shisiagan Sai saigaun.
There isThere is someAya wa Aya wan.
It rains Quimiwoin Qui mi woin.
After to-morrow Awis wabank Awas webang.
To-day Anoutch Non gum.
Thereaway Netoi Awoite.
Much Michett Ni bi wa.
Presently Pichisqua Pitchinac.
Make, heart Quithipeh Wai we be.
This morning Shebas Shai bas.
This night Tibiscag De bi cong.
Above Espiming O kitchiai.
Below Taba.s.sish Ana mai.
Truly Taboiy Ne de wache Already Sashay Sha shaye.
Yet more Minah Mina wa.
Yesterday Tacoushick Pitchinago.
Far Wathow Wa.s.sa.
Near Quishiwoac Paishou.
Never Nima wecatch Ka wi ka.
No Nima Ke wine.
Yes Ah In.
By-and-bye Pa-nima Pa-nima.
Always Ka-ki-kee Ka qui nick Make haste Quethepeh Niguim.
It"s long since Mewaisha Mon wisha.
[1] The similarity between their language and that of the Algonquins is an unequivocal proof that they are the same people. Specimens of their respective tongues will be hereafter given.
[2] They have been called thieves, but when that vice can with justice be attributed to them, it may be traced to their connexion with the civilized people who come into their country to traffic.
[3] It is, however, to be lamented, that of late there is a relaxation of the duties originally attached to these festivals.
SOME ACCOUNT OF THE CHEPEWYAN INDIANS.
They are a numerous people, who consider the country between the parallels of lat.i.tude 60. and 65. North, and longitude 100. to 110. West, as their lands or home. They speak a copious language, which is very difficult to be attained, and furnishes dialects to the various emigrant tribes which inhabit the following immense track of country, whose boundary I shall describe.[1] It begins at Churchill, and runs along the line of separation between them and the Knisteneaux, up the Missinipi to the Isle a la Crosse, pa.s.sing on through the Buffalo Lake, River Lake, and Portage la Loche: from thence it proceeds by the Elk River to the Lake of the Hills, and goes directly West to the Peace River; and up that river to its source and tributary waters; from whence it proceeds to the waters of the river Columbia; and follows that river to lat.i.tude 52. 24. North, and longitude 122. 54. West, where the Chepewyans have the Atnah or Chin Nation for their neighbours. It then takes a line due West to the seacoast, within which, the country is possessed by a people who speak their language[2] and are consequently descended from them: there can be no doubt, therefore, of their progress being to the Eastward. A tribe of them is even known at the upper establishments on the Saskatchiwine; and I do not pretend to ascertain how far they may follow the Rocky Mountains to the East.
It is not possible to form any just estimate of their numbers, but it is apparent, nevertheless, that they are by no means proportionate to the vast extent of their territories, which may, in some degree, be attributed to the ravages of the small-pox, which are, more or less, evident throughout this part of the continent.
The notion which these people entertain of the creation, is of a very singular nature. They believe that, at the first, the globe was one vast and entire ocean, inhabited by no living creature, except a mighty bird, whose eyes were fire, whose glances were lightning, and the clapping of whose wings were thunder. On his descent to the ocean, and touching it, the earth instantly arose, and remained on the surface of the waters. This omnipotent bird then called forth all the variety of animals from the earth, except the Chepewyans, who were produced from a dog; and this circ.u.mstance occasions their aversion to the flesh of that animal, as well as the people who eat it. This extraordinary tradition proceeds to relate, that the great bird, having finished his work, made an arrow, which was to be preserved with great care, and to remain untouched; but that the Chepewyans were so devoid of understanding, as to carry it away; and the sacrilege so enraged the great bird, that he has never since appeared.
They have also a tradition amongst them, that they originally came from another country, inhabited by very wicked people, and had traversed a great lake, which was narrow, shallow, and full of islands, where they had suffered great misery, it being always winter, with ice and deep snow. At the Copper-Mine River, where they made the first land, the ground was covered with copper, over which a body of earth had since been collected, to the depth of a man"s height. They believe, also, that in ancient times their ancestors lived till their feet were worn out with walking, and their throats with eating. They describe a deluge, when the waters spread over the whole earth, except the highest mountains, on the tops of which they preserved themselves.
They believe, that immediately after their death, they pa.s.s into another world, where they arrive at a large river, on which they embark in a stone canoe, and that a gentle current bears them on to an extensive lake, in the centre of which is a most beautiful island; and that, in the view of this delightful abode, they receive that judgment for their conduct during life, which terminates their final state and unalterable allotment. If their good actions are declared to predominate, they are landed upon the island, where there is to be no end to-their happiness; which, however, according to their notions, consists in an eternal enjoyment of sensual pleasure, and carnal gratification. But if their bad actions weigh down the balance, the stone canoe sinks at once, and leaves them up to their chins in the water, to behold and regret the reward enjoyed by the good, and eternally struggling, but with unavailing endeavours, to reach the blissful island, from which they are excluded for ever.
They have some faint notions of the transmigration of the soul; so that if a child be born with teeth, they instantly imagine, from its premature appearance, that it bears a resemblance to some person who had lived to an advanced period, and that he has a.s.sumed a renovated life, with these extraordinary tokens of maturity.
The Chepewyans are sober, timorous, and vagrant, with a selfish disposition that has sometimes created suspicions of their integrity.
Their stature has nothing remarkable in it; but though they are seldom corpulent, they are sometimes robust. Their complexion is swarthy; their features coa.r.s.e, and their hair lank, but always of a dingy black; nor have they universally the piercing eye, which generally animates the Indian countenance. The women have a more agreeable aspect than the men, but their gait is awkward, which proceeds from their being accustomed, nine months in the year, to travel on snow-shoes and drag sledges of a weight from two to four hundred pounds. They are very submissive to their husbands, who have, however, their fits of jealousy; and, for very trifling causes, treat them with such cruelty as sometimes to occasion their death. They are frequently objects of traffic; and the father possesses the right of disposing of his daughter.[3] The men in general extract their beards, though some of them are seen to prefer a bushy black beard, to a smooth chin. They cut their hair in various forms, or leave it in a long, natural flow, according as their caprice or fancy suggests. The women always wear it in great length, and some of them are very attentive to its arrangement. If they at any time appear despoiled of their tresses, it is to be esteemed a proof of the husband"s jealousy, and is considered as a severer punishment than manual correction. Both s.e.xes have blue or black bars, or from one to four straight lines on their cheeks or forehead, to distinguish the tribe to which they belong. These marks are either tattooed, or made by drawing a thread, dipped in the necessary colour, beneath the skin.