I have been told by Hath-the-wee-law (Geo. C. Johnston) to write a story of our tribe. Hath-the-wee-law is our brother and friend of our people. My father was Great Chief and told us many things of the old Shawanoes. Other old Chiefs have told us many things too.

I was born two winters after the Gim-e-wane Al-ag-wa (Rain of stars- Meteoric Shower of 1800) at our Pe-quaw town on Big Miami Se-pe (river). My father was Head-Chief then at that town. My Father Chief was buried there by our White Father (John Johnston) near the school house. Many of our people (are) buried there.

Our White Father has told us to go sit by our dead on his farm any time. Some of our tribe go there every summer, we all love that place. We all love our White Father John Johnston too.

I now tell about our tribe.

Old Chief Black-hoof has told us that our tribe came from the great salt water, where Ke-sath-wa (the sun) came out of the Kitch-e-ca-me (Lake) in the morning, and hid in the Me-to-quegh-ke (Forest) at night.

We were a great people. Our men were great warriors. They fought many (other) tribes and always beat them.

The beginning of the Shawanoe tribe was when the Co-cum-tha (Grandmother) of our people come up out of the great saltwater holding to the tail of the Me-she-pe-she (Panther).

Her Wash-et-che (Husband) was carried to the shore by a very big Wa-be-the (Swan, or Goose).

The land where their people had lived was swallowed up in the great salt water by Watch-a-ne-toc (Bad Spirit, or Devil), but Mish-e-me-no-tec (The Great God, or Good Spirit) saved these two and they were the first of our tribe.

Many animals and birds were saved too, so there was plenty hunting in the new Me-to-quegh-ke (Forest).

This was many Te-pa-wa-Ke-te (Hundred seasons, or years) ago, and our people became many.

They have always been called Shawanoes (Water People), and the We-she-pe-she (Panther) and Wa-be-the (Swan) have always been the signs (Emblem, or totem) of this tribe.

After a time the white people got too many for (the) red men, and then we followed the best hunting toward the north.

The Al-wa-ma-ke (Bottom Land) was good for the corn, and Ma-vuegh-ke (Hills) full of game.

The Mean-e-lench (Young men) hunted and ran on the warpath.

The Pash-e-to-the (Old men) caught A-ma-tha (Fish) in the Bo-with-e (small streams) and the Equi-wa (Squaws, or women) worked in the Da-me (Corn).

Then many seasons passed, the tribe always going to the north, to when Black-Hoof was a Mean-e-lench (Young man) and they were all north of the Great Se-pe (Great river - ohio).

Here we were given much land by our Brothers, the Wyandots, We built many towns and lived long time in peace, till the white men behind the Great Se-pe (River) tried to drive us away. They sent their Shem-a-noes (Big Knives) to our lodges and killed our E-qui-wa and A-pe-to-the (Women and children).

Then our Great Chief called all our warriors to a Big Council at the Chillicothe Town (Head town). Here they made talk to use the war-paint till all the bad spirits of our enemies were dead.

Black Hoof told us all this. My father told me, and so told me too that himself he remember these wars along the Big Se-pe (River Ohio).

Then he spoke to me too about (the) great army of General Clarke and Logan; how the Watch-e-men-e-toc (Evil Spirit) was with the warriors at our Pe-quaw town on Mad River, where many of us were killed and our town burned; how we came to the Big Miami and built a new Pe-quaw town; how many died in the winter from hungry and cold, though our brothers, the Wyandots, gave us some corn and beans.

He told me too how angry our warriors were and how they made war medicine; how they went in the summer to the pale-face houses, killed many and took many scalps.

How after two summers Clarke come again and burned our towns on Big Miami; then how all the tribes above the Great Se-pe (River-Ohio) met in council at Pe-quaw town; how all the war-chief's struck the war—post and made words that the pale-face people must stay behind (below) the Great Se-pe.

My Father Blue Jacket, Little Turtle, and Tarhe make much talk at council, and for many summers our war bands camped along the Great Se-pe. Then came a time when an army of Shem-a-ga-ne (Soldiers) going over the old salt trail (Gen. Harmar-l790) to the Miami towns, but our tribes beat them so they ran home.

The next season a great army come up back (west) of the Big Miami to the Maumee towns, (St.Clair-l791) and our warriors killed so many that some only got back home.

My Father show me many many scalp from that big battle. My Father told me too that all the tribes. now much angry and make all ready to go on war-path over the Great Se-pe (Ohio River) into Kentucky, but Simon Girty (a renegade white man) tell them another big army coming, so our warriors stay home and wait.

They wait one, two seasons, then Tota (Frenchman) tell them big army coming up old trail and camp on Greenville Creek. (Gen. Wrayne-l794). My Father Chief Blue Jacket tell me this: He send runners (Scouts) to see this big army and tell him how many. He keep runners all time watch this army, and all tribes wait on Maumee Se-pe (river). He send war band to catch Big White Chief (Wayne) sleepy, but that army never sleepy, so wait for him come to fort on Maumee where British Chief (Maj. Campbell) say they help Indians beat Wayne.

This time Indian got beat and also get no help from fort army. My Father Chief Blue Jacket told me British fort army all liars, and next season most all tribes go to big council at Greenvillo. Here they make treaty with Wayne, bury tomahawk, and give much land to Shem-a-noes (Americans).

My Father Chief Blue Jacket never after dig up tomahawk against Shem-a- noes but after a few times (years) Tecumseh and his Brother (The Prophet) make war medicine with the British Chief at Detroit and try (to) make our tribe fight Shem-a-noes (Americans), but my father say no, and other tribes say yes, but get beat by Big White Chief Harrison at Tippecanoe on Wabash Sepe. (Wabash River-18l1).

Our tribe then live at Wapaughkonnetta, above treaty line, but soon when British want us (to) make war medicine our Great White Father at Washington (President Monroe) move our tribe ‘back to our old Pe-quaw Town (Upper Piqua), where some of Delawares, Wyandots, Ottawas, and Senecas stay peaceful under council (Control) of our White Father, John Johnston.

This I know myself, for I was then big boy (10 years old), and many time play at post (house) with John Johnston A-pe-to-the (children).

Captain John Logan and some more (of) our tribe were runners (scouts) for General Harrison, and wore all brave men.

Some time after this war (was) over we were move back to Wapaughkonnetta, but our White Father, John Johnston, (was) still our agent and many time come (to) talk with our people there. My Father Chief Blue Jacket, Black-Hoof, (and) Wi-wel-a-pea were big (great) friends with John Johnston and many times went to his post (house) at Pe-quaw (Upper Piqua). and I too sometime went with them too.

For many seasons (years) we live peaceful at Wapaughkonnetta, then when I am young man (19 years old-1821) John Johnston take me to his post (house) and let me go (to) school-house on his farm. I live in John Johnston post (house), and our master (school-teacher) live there too. Our master (James Laird-an Irishman) much red-head man and beat every-body with stick, but we soon know how (learned to) read, write, (and) spell like he himself.

Some boys name Winans, Widney, Russell, Mclntire, Bill Johnston, (and) Steve Johnston go same tine to school-house I do, and got beat too. I like to live at John Johnston, but one, two, three winter, then I go back (to) Wapaughkonnetta and other boys go back down to cchool-house. Not much go past (happens) for some seasons (years), then Hath-the-wee-law (Geo. C. Johnston) buy trading-store of Skip-a-ge-tha (Nicholas Greenham) at Wapaughkonnetta and I sometime make help in store. We make big (great) friends together, and he have me write some all (the) time.

Frank Duchouquet, George Moffett, (and) John Elliott were big (great) friends with us too, and sometimes we make big hunt all together in the Mis-ke-po-ke (Swamp-land) toward the Maumee Se-pe (River). George Moffetts Indian name (is) Kit-er-hoo; Frank Duchouquets (is) So-wah-quo-the, and both belong to our tribe.

In the last noon myself, Ceo. Moffett, (and) Hath-the-wee-law (Geo. C. Johnston) make big deer hunt near to-the big Kitch-e-ca-me (Lake- Erie) and brought in 63 skins.

Many of us kill (trap) a-magh-qua (beaver); Osh-as-qua (musk-rat), and ki-ta-te (otter) in the cold season.

Jan. 9, 1830.

I have not make much write in book for two moons. Hath-the-wee-law (Geo. C. Johnston) and Skip-a-ge-tha (Nicholas Greenham) with some head chiefs of our tribe and Wyandots, make long walk (journey) to see our Great White Father at Washington, and tell him about Indians trouble since John Johnston no more Father (Agent) for our tribes.

Our now White Father (Agent) make much talk about our goods, but no make goods come to Indian.

Our tribe get much winter goods from John Johnston anyway, for John Johnston always friend of poor Indian.

One time in corn season some many white people come from Piquatown to our New Corn Dance. Hath-the-wee-law (Geo. C. Johnston) dance with us and make them people much laugh.

We had much good time but some Indians drink (too) much fire-water and fight one, (an) other till one two die.

Also we make some big race and shoot at post (mark), but Geo. Moffett too * * * * *(Here an entire leaf was missing from the "Diary" and the following was probably written in the Fall of 1830 for they were congregated at St. Mary's in December of that year. Editor.) * * * * * have come to tel1 us all Indians must move right away to Girty’s Town (St. Marys) to make more ready to go to new Indian land on big Ta-was-ke-ta (Prairie) near (the) "Night lodge of Ke-sath-wa" (Setting place or the Sun).

Our old people make much sorry (sorrow) for they not wish to leave old home.

Hath-the-wee-law (Geo. C. Johnston) and John Johnston sorry too, but say lndian must do like the Great White Father at Washington say, for white people must have all land before the Big Se-pe. (East of Mississippi River).

Our tribe is no more a great people. Our old chief's most all gone. Our warriors sit down most like E-qui-wa (women). We take what our White Father gives us. Now we must go to new land. Soon more time we will have to move again. Soon there will be no more Shawanoes. Our hearts (are) full of sorry (sorrow) for all the tribes. But we will listen to the voice Mish-e-me-ne-toc (Good Spirit). In the great Me-to-quegh-ke (Forest) and he tells his A-pe-to-the (Children) when they all gone from this Mel-che-a-sis-ke Poor land, or Poor earth) he will lead them to their We-che-a-sis-ke (Good land) where he will lead them to their We-vhe-a-sis-ke (Good land) where all place is for Indian; where pale-face never come.

Then poor Indian more again be happy. Girty’s Town (St. Marys) June,1831. Hath-the-wee-law (Geo. C. Johnston) tell me to write more in book. Soon Hath-the-wee-law go back home to Piquatown. When our White Father (Agent) have plenty much Me-she-wa (Horses) then Indian start on long walk (Journey) to now home.

Our tribe (will) go down to old Pe-quaw Town at John Johnston post (farm), and sit sometime (awhile) on the graves of our fathers. Then we will tell good by to John Johnston and Hath-the-wee-law (Geo. C. Johnston). Then we (will) tell good-by to Me-to-quegh-ke (Forest) by the Se-pe (River), and leave our old home forever.

George Blue Jacket.

==================== Editor’s Note ====================

From other authority we learn that just previous to their removal west, and by special invitation of their former agent, Col. John Johnston, this tribe did come down in a body to their old home at Upper Piqua and remained several days on the site of their old home and burial grounds. Their parting from these old-time scenes, and especially their final farewell to their kindly old Agent and his family, was very affecting, and was the occasion of much shedding of tears by all the participants. Not long after the removal of this tribe to their western reservation Blue Jacket became a Chief, and according to Major Stephen Johnston, is still living at this date.

Transcribed from the original by John Allen Rayner, in March, 1886.

(8) George Blue Jacket, son of George Blue Jacket and Spouse Unknown, was born about 1802, probably in Blue Jacket’s Town in southeast Michigan Terr. and married (519) Mary Blackhoof. George died Nov 1867 in Johnson Co. Kansas. George Blue Jacket's Indian name was Na-wah-tah-thu.

George wrote "An Indian's Own Story" in 1829 in Wapaughkonnetta, Ohio. In that manuscript he stated: "I was born two winters after the Gim-o-wane Al-ag-wa at our Peq-uaw town on Big Miami Se-pe (river)." The event was the "rain of stars" and the place was Piqua and the two do not fit together. The date is well documented. The magnificent Leonid Meteor Shower was observed on November 12, 1799 by botanists Friedrich Wilhelm Heinrich Alexander von Humboldt of Germany and Goujaud Aimé J. A. Bonpland in Cumana, South America and Andrew Ellicott, who was aboard ship at the edge of the Gulf Stream off Florida. The periodicity of the Leonids is such that every 33 years are those times when "stars rain" in November. Upwards of 100,000 meteors per hour can be seen for a short time every 33 years, excepting some when the elliptical orbit just misses the Earth’s atmosphere. This phenomena has been traced back as far as 902 AD. As a result, George’s birth can be either 1802 or 1803.

{p8}

In 1802-03, George’s family was farming among the Wyandots on the south bank of the Huron River in southeast Michigan Terr. His next sentence reads: "My father was Head-Chief then at that town" (Pea-quaw). In his manuscript, George did not distinguish the use of "father". He called his father "father" and his grandfather, Blue Jacket, "father". He called the Piqua Agency agent, John Johnston, his "White Father." George Blue Jacket, son of Blue Jacket, was not a Head-Chief, but Chief Blue Jacket was the leader of Blue Jacket’s Town just north of the Huron River, near Brownstown when his grandson was born. Blue Jacket died in about 1808, before the Huron area Shawnees moved back to northwest Ohio.

The 1857(c) Roll shows him as 42 years old (2 years older than Charles who was born in 1816). Did he know more in 1857 about his early life? Did he remember less? Or, did the scribe enter 42 rather than 55 for whatever reason? What a difference 1857 minus 1829 brings. George is referred to in Henry Harvey's "History of the Shawnee Indians", date of publication 1854. It says he is the brother of Charles. (mw) George was a signer of the Treaty of 1854.

Children:

520*William George Blue Jacket b. ca 1838 d 1861
243*Charles Blue Jacket, Jr. b. ca 1846 d. 3 May 1907
521*Mary Blue Jacket b. ca 1849 d. 1856
242*James Blue Jacket b. ca 1851 d. 1874

[edited by Vaughn Pedersen, 10 Oct 2001]

The following texts use the Shawnee alphabet invented by Thomas Wildcat Alford.

The Shawnee Alphabet by Thomas Wildcat Alford pp. 199-200, The Gospel of Our Lord and Saviour Jesus Christ

The Shawnee Indian Alphabet is the same as the English, containing all the letters of the Alphabet, excepting the letter Z; and the names of the letters are the same as in the English, excepting the letters C, F, G, I, Q, R, V and Y which are as follows:

The name of the letter C is chi, (as chi in English word chin).

The name of letter F is they, (as in English word they)

The name of letter G is ge, (hard, as in English word give).

The name of letter I is hi, (as hi in English word hip).

The name of letter Q is kwe, (as qui in English word quick).

The name of letter R is aw, (as in English word law).

The name of letter V is ah, (as u in English word luck).

The name of letter Y is yea, (as in English word yea).

Each of all the letters of the Alphabet has but one sound, including the consonants which are all sounded the same as English.

THE VOWELS

The vowels only has each two length of the same sound which are a, e, i, o, r, u and v; and are divided into long and short vowels, representing the long and short length of the same sound. The long vowels are a, e, o and r; and the short are a, i, u and v. The letter a is the only one found in both long and short vowels.

THE SOUNDS OF THE LETTERS

A is sounded as a in English word hay or bay.

B is sounded the same as in English, and is always followed by long vowels, thus: ba, be, bo, br and in diphthongs as bho, bhr, bia, bir, bur, bwa, bwe, bwr and so forth.

C is sounded as chi in English word chin and is always followed by short vowels.

D is sounded same as in English, and is always followed by long vowels in every respect as that of letter B.

E is sounded as ee in English word bee or deed.

F is sounded as th in English word the or thee. (The Shawnee language has no sound as that represented by F in the English.)

G is sounded as g in English word give (always hard), and is followed by all vowels, excepting u and v.

H is sounded the same as in English, but is often silent representing a short silence of a mere aspirate pause when followed by a consonant which seem to cut short the vowel that precedes it. This is important. For instance, take the Shawnee word maci which means many; and put letter h between the vowel a and the consonant c, dividing the two syllables by this short pause, you have mahci which means have been.

I is sounded as i in English word chin or pin; and is used in place of y with short vowels,thus: ia, iu, iv and with diphthongs iah, iuh, ivh and so forth.

J is sounded as j in English word just or justice; and is always followed by long vowels, thus: ja, je, jo, jr and in every respect as that of letters B and D.

K is sounded as k in English word kind; and is always followed by the short vowels i, u and v. The syllable ki in most Shawnee words occurring at the end of a word is a sign of a plural as s in English.

L, M and N are sounded same as in English.

O is sounded as o in English word mole or note.

P is sounded same as in English, and is always followed by short vowels, thus: pa, pi,pu, pv; and pwa, pwi, pwv and so forth.

Q is sounded as qu in English word quick or quake.

R is sounded as aw in English word law or paw.

S is sounded same as in English.

T is sounded same as in English, and is always followed by short vowels in every respect as that of P.

U is sounded as oo in English word book or took.

V is sounded as u in English word tuck or luck.

W and X are sounded same as in English.

Y is sounded same as in English, and is always followed by long vowels in every respect as that of B, D and J.

Galloway, William Albert, Old Chillicothe, Shawnee and Pioneer History, Conflicts and Romance in the Northwest Territory, The Buckeye Press, Xenia, 1934

Pg. 120

Inscription on Memorial to Tecumseh

U MKVWALAMAKUFEWA

TIKVMFA

INV MSI SRWVNOWI NRGRNI-ILAFITV, UGIMV, MACIMI PLIGITIYAWI CINVLI INI INGLASI-MRN-EWI SVMRKV-NAGI, U MVMAGOLI CINVLELI Sir Isaac Brock SIFOLI INA 1812 LVGITVHFOWA-NAGI.

USGI-LANVWAWI INA March, 1768 LVGITVHFO-WA-NAGI, INI TVHDAGI MSI TIGIKVMI LRKUFWA-LANV WV IKUSGRGI ILANVLU YALRWVHQAGI TAKV-WIHI WATVH-KUFVGI INI PVSIDOWI CVLVHGRFAGI UCI.

WECI-NVHGAMRCI NI NANVUDOMANVHI INI TVH NOCHADEMRWRCI NIHI TAKUHSI-YAWI NOCHADE-WANHI THAMAS SIDOTA, Chetham, BECI-DRMQA Ontario, KANADEGI.NFAQI INA October 5,1813 LVGITVHFOWA-NAGI, IAH BAMI NEGRNIWI

YOMV MKVWALAMAKUFEWA LRCIMOWA SRWVNWV U GAHDRCIMOWA PVYACI SI LANVWAWICI UCI. UD RYECI GICITVWA-LADRNRWV NIHKI WVYRKUTV-GIKI PVYACI IGI SRWVNWV UTWALOWA.

Translation:

Memorial to Tecumtha

The great Shawnee leader, chief and brigadier general in the British army, by appointment of general Isaac Brock in 1812.

Born March, 1768, at the Great Springs, a few arrow-flights south-east of Old Chillicothe.

Killed, October 5, 1813, while leading our warriors against the American forces at the Battle of the Thames, Chetham, Province of Ontario, Canada.

This memorial record is from Shawnee history, faithfully preserved by the historians of the Shawnee Nation.

Pp. 167-169

“In giving a translation of the Pact from Shawnee to English, Mr. Alford adds the following note of explanation:

It is difficult to convey the full sense of some Shawnee words into English sense, and vice versa, to say nothing of idioms of language which cannot be translated word for word….Sometimes one Shawnee word takes several English words to express it, and again the reverse is the case.”

Remarks at the Renewal of the Pact of Friendship and Peace, made in Shawnee language, September, 1926, by Thomas Wildcat Alford.

Ne tabawa tfwi gikvtu gita neswrpitvgi gita jrkvtfwi, mahdrcimowa si wihgrnadewa macimi grmrnelafewa macdwrdeki msi msi ki mahsomfanv, Tikvmfa, macimi wihgrnvli James Galloway si wefoli betiga mvivgi yadrlici utqi-kvhi. Hina gahtv lr Srwvnu yrsvyegi u tsi fvgifwrli ki gahgirmanv, Tikumfa, vlv-yolumv u daghrkvni uqrkvnvli macimi u tasi daphrli wihgrnvli, wela uci macimi wecigamuyasi Srwvnwvnki bonv-mvwr-wrci uwasi tahawa takusiyawi lanvwahi wvhsi grmrne si lanvwawemr-wrci nihi; chena nili uwasi wihgrnvli, James Galloway li, weci-gamoli nili yatfwi kvmigi-filici. Mvtv-lrqv puskunota yomv wihgrnadewa brlu hinugi.

Huwa ini uwasi-nrqvtwi macimi uwas-fanwi yasi mrwvtusgr-ivqa inugi wvhsi nughi-nvmv-wvqa yomv wihgrnadewa nauhalvqa, W. A. Galloway, u mvyrwi odosrkvnvli nivhgi James Galloway, macimi vwvqa inugi grsagigi vlv-yrmv inv wihgrnadewi uqrkv pvivh nemrwrci u laciwrgi qelrni nihki neswi ki gahgirmanrki, yasi inugi pvh nemvgi ni lacigi yalvhfvme-ivqa.

Wahi, waciganvhi, n’uqrwafwv yrmv uqrkv yalvhfvme-ivqa, macimi yalvhfvmeci nauhalvqa, W.A. Galloway, macimi yalvhfvme-lici u cvjrlvhku-mwvhi nihki neswiniahkvki ki gahgirmanrki, macimi vlv-nihki ki mahsomfanrki mtaqi-laneki bami sgipv-grnqagrpvwicki gahcitvwvh docki kit vlvwewanv lr mtaku-mesihgi macimi iniv waciganvhi, huwa ni tapvsvuwa, macimi ni weci-mu jrivhgi ki sqe-lanvwa-manv, yasi uwa nuhginvmvwvqa yomv mahdrcimowa si wihgrnadewa macimi grmrnelafewa ki nvuhademanv; macimi srpwi welv jrivhgi nihi yavqalamafici, yasfado-wrci iuhkumv ki gahgirma-nrki sahkvmikv; chena uwa ni fvgifwv yrmv uqrkv (cahi mvtv ki bonrpa gilaginikv) macimi ni tah melv nhihtv, gcimvyrni ki drnfanv, nyawana utvhpvmrli, walr u pahsanrli, noci nelv, jrivhki ini ivskv si lvweki; uwa chena ki nvuhademanv Dr. W.A. Galloway ivskv ini inv si lvwi vnkuci.

Huwa galv patagi ni tah bonv yrmv wihgrnadewi daghrkvniuqr kv u lacigi ki nvuhademanv ya-bonr-wrci ki gahgirma-nrki sahkvmi kv tv hvpici inugi yoci.

The translation:

One hundred and twenty-nine years ago, a Pact of Friendship and Peace was made between our great-grandfather, Tecumtha, and his friend James Galloway, Sr., in the new log-cabin home of his friend. In accordance with an ancient custom among the Shawnees, our ancestor lighted this his tomahawk-pipe, and so presented to his friend, for himself, and with expression that the Shawnees had good feelings (good heart) for the white people, that they desired to live in peace with them; and his good friend, James Galloway, Sr., did the same for himself and for his entire family. This Friendship was never broken.

It is fitting and becoming, as we are now gathered today, to renew this Friendship with our visitor, William Albert Galloway, and to use now the same Pipe of Friendship, which our two ancestors held in their hands, as I hold it now in my hands before us.

Let me, therefore, fill this Pipe in our presence, and in the presence of our visitor, Dr. Galloway; and in the presence of the spirits of our two departed ancestors; and of these, our grandfather’s tree-men standing with green hairs, guardians of our hunting-ground of the forest; and declare, which I do now, that this Pact of Friendship and Peace is renewed to our visitor and guest on the part of ourselves, and voicing with all our generation of Shawnees; and through him to his dear ones, as established by those our ancestors long ago; and now I light it (alas, we have no kinnikinick) and present it first to our youngest daughter, who draws four times or touches it; thence to the oldest; thence to their mother and myself, who all do likewise; then to our visitor and guest, Dr. Galloway, who does accordingly.

I now place this Tomahawk-pipe of Friendship in the hands of our guest where it will be henceforth, as placed by our ancestors long ago.