Ohiyesa Quotes

Children must early learn the the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving.

It was our belief that the love of possessions is a weakness to be overcome. . . . Children must early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving. . . . The Indians in their simplicity literally give away all that they have—to relatives, to guests of other tribes or clans, but above all to the poor and the aged, from whom they can hope for no return.

The logical man must either deny all miracles or none.

Each soul must meet the morning sun, the new sweet earth and the Great Silence alone.

The true Indian sets no price upon either his property or his labor. His generosity is limited only by his strength and ability. He regards it as an honor to be selected for difficult or dangerous service and would think it shameful to ask for any reward, saying rather: "Let the person I serve express his thanks according to his own bringing up and his sense of honor. Each soul must meet the morning sun, the new sweet earth, and the Great Silence alone!. What is Silence? It is the Great Mystery! The Holy Silence is His voice!

But the old Lakota was wise. He knew that man's heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans, too. So he kept his children close to nature's softening influence. — Chief Luther Standing Bear Oglala Sioux Some

Traditionally, Indians did not carry on dialogues when discussing important matters. Rather, each person listened attentively until his or her turn came to speak, and then he or she rose and spoke without interruption about the heart of the matter under consideration.

No tribe has the right to sell, even to each other, much less to strangers. . . . Sell a country! Why not sell the air, the great sea, as well as the earth? Didn't the Great Spirit make them all for the use of his children? — Tecumseh Shawnee This

To the untutored sage, the concentration of population was the prolific mother of all evils, moral no less than physical. He argued that food is good, while surfeit kills; that love is good, but lust destroys; and not less dreaded than the pestilence following upon crowded and unsanitary dwellings was the loss of spiritual power inseparable from too close contact with one's fellow-men.

The earth is the mother of all people, and all people should have equal rights upon it. ” — Chief Joseph, 1879

Gradually it became known that the new race had a definite purpose, and that purpose was to chart and possess the whole country, regardless of the rights of its earlier inhabitants. Still the old chiefs cautioned their people to be patient, for, said they, the land is vast, both races can live on it, each in their own way. Let us therefore befriend them and trust their friendship. While they reasoned thus, the temptations of graft and self-aggrandizement overtook some of the leaders.

Indian faith sought the harmony of man with his surroundings; the other sought the dominance of surroundings. In

We do not wish to destroy your religion, or to take it from you. We only want to enjoy our own .” — Chief Red Jacket, 1805

But they shared in common a belief that the earth is a spiritual presence that must be honored, not mastered.

The spirit of the Native people, the first people, has never died. It lives in the rocks and the forests, the rivers and the mountains. It murmurs in the brooks and whispers in the trees. The hearts of these people were formed of the earth that we now walk, and their voice can never be silenced . — Kent Nerburn

The white man who is our agent is so stingy that he carries a linen rag in his pocket into which to blow his nose, for fear he might blow away something of value. — Piapot

Once I was in Victoria, and I saw a very large house. They told me it was a bank, and that the white men place their money there to be taken care of, and that by and by they got it back, with interest. We are Indians, and we have no such bank; but when we have plenty of money or blankets, we give them away to other chiefs and people, and by and by they return them, with interest, and our hearts feel good. Our way of giving is our bank. — Maquinna Nootka Chief

The two great "civilizers" after all, were whisky and gunpowder, and from the hour we accepted these we had in reality sold our birthright, and all unconsciously consented to our own ruin. Once we had departed from the broad democracy and pure idealism of our prime, and had undertaken to enter upon the world’s game of competition, our rudder was unshipped, our compass lost, and the whirlwind and tempest of materialism and love of conquest tossed us to and fro like leaves in wind. Ohiyesa

Suppose a white man should come to me and say, “Joseph, I like your horses. I want to buy them.” I say to him, “No, my horses suit me; I will not sell them.” Then he goes to my neighbor and says to him, “Joseph has some good horses. I want to buy them, but he refuses to sell.” My neighbor answers, “Pay me the money and I will sell you Joseph's horses.” The white man returns to me and says, “Joseph, I have bought your horses and you must let me have them.” If we sold our lands to the government, this is the way they bought them. — Chief Joseph Nez Perce We

I am an Indian; and while I have learned much from civilization, for which I am grateful, I have never lost my Indian sense of right and justice. I am for development and progress along social and spiritual lines, rather than those of commerce, nationalism, or efficiency. Nevertheless, so long as I live, I am an American.

I was born in Nature's wide domain! The trees were all that sheltered my infant limbs, the blue heavens all that covered me. I am one of Nature's children. I have always admired her. She shall be my glory: her features, her robes, and the wreath about her brow, the seasons, her stately oaks, and the evergreen — her hair, ringlets over the earth — all contribute to my enduring love of her. And wherever I see her, emotions of pleasure roll in my breast, and swell and burst like waves on the shores of the ocean, in prayer and praise to Him who has placed me in her hand. It is thought great to be born in palaces, surrounded with wealth — but to be born in Nature's wide domain is greater still! I

There is a dignity about the social intercourse of old Indians which reminds me of a stroll through a winter forest .” — Frederick Remington

Continue to contaminate your own bed, and you will one night suffocate in your own waste. ” — Chief Seattle Suqwamish and Duwamish T

become the adviser to presidents and an honored member of New England society. Ohiyesa, or Eastman, went to Beloit College where he learned English and immersed himself in the culture and ways of the white world. Upon graduation he went east. He attended Dartmouth College, then was accepted into medical school at Boston University, which he completed in 1890. He returned to his native Midwest to work among his own people as a physician on the Pine Ridge reservation,

The first missionaries who came among us were good men, but they were imbued with the narrowness of their age. They branded us as pagans and devil-worshipers, and demanded that we renounce our gods as false. They even told us that we were eternally lost unless we adopted their faith and all its symbols. We of the twentieth century know better. We know that all religious aspiration, all sincere worship, can have but one source and goal. We know that the God of the educated and the God of the child, the God of the civilized and the God of the primitive, is after all the same God; and that this God does not measure our differences, but embraces all who live rightly and humbly on the earth. — Ohiyesa (Charles Alexander Eastman)

Our people were divided in opinion about these men. Some thought they taught more bad than good. An Indian respects a brave man, but he despises a coward. He loves a straight tongue, but he hates a forked tongue. The French trappers told us some truths and some lies. The first white men of your people who came to our country were named Lewis and Clark. They also brought many things that our people had never seen. They talked straight, and our people gave them a great feast as a proof that their hearts were friendly. These

And they shall offer thanks to the earth where all people dwell — To the streams of water, the pools, the springs, and the lakes; to the maize and the fruits — To the medicinal herbs and the trees, to the forest trees for their usefulness, to the animals that serve as food and who offer their pelts as clothing — To the great winds and the lesser winds; to the Thunderers; and the Sun, the mighty warrior; to the moon — To the messengers of the Great Spirit who dwells in the skies above, who gives all things useful to men, who is the source and the ruler of health and life.

My friends, I have been asked to show you my heart. I am glad to have a chance to do so. I want the white people to understand my people. Some of you think an Indian is like a wild animal. This is a great mistake. I will tell you all about our people, and then you can judge whether an Indian is a man or not. I believe much trouble would be saved if we opened our hearts more. I will tell you in my way how the Indian sees things. The white man has more words to tell you how they look to him, but it does not require many words to speak the truth. What I have to say will come straight from my heart, and I will speak with a straight tongue. The Great Spirit is looking at me, and will hear me. My name is In-mut-too-yah-lat-lat [Thunder Traveling over Mountains]. I am chief of the Wal-lamwat- kin band of the Chute-pa-lu, or Nez Perce. I was born in eastern Oregon, thirty-eight winters ago. My father was chief before me. When a young man, he was called Joseph by Mr. Spaulding, a missionary. He died a few years ago. He left a good name on earth. He advised me well for my people. Our fathers gave us many laws, which they had learned from their fathers. These laws were good. They told us to treat all men as they treated us, that we should never be the first to break a bargain, that it was a disgrace to tell a lie, that we should speak only the truth, that it was a shame for one man to take from another his wife or his property without paying for it. We were taught to believe that the Great Spirit sees and hears everything, and that He never forgets; that hereafter

He will give every man a spirit-home according to his deserts: If he has been a good man, he will have a good home; if he has been a bad man, he will have a bad home. This I believe, and all my people believe the same. We did not know there were other people besides the Indian until about one hundred winters ago, when some men with white faces came to our country. They brought many things with them to trade for furs and skins. They brought tobacco, which was new to us. They brought guns with flint stones on them, which frightened our women and children. Our people could not talk with these white-faced men, but they used signs which all people understand. These men were called Frenchmen, and they called our people “Nez Perce,” because they wore rings in their noses for ornaments. Although very few of our people wear them now, we are still called by the same name. These French trappers said a great many things to our fathers, which have been planted in our hearts. Some were good for us, but some were bad. Our

These men were very kind. They made presents to our chiefs and our people made presents to them. We had a great many horses, of which we gave them what they needed, and they gave us guns and tobacco in return. All the Nez Perce made friends with Lewis and Clark, and agreed to let them pass through their country, and never to make war on white men. This promise the Nez Perce have never broken. No white man can accuse them of bad faith and speak with a straight tongue. It has always been the pride of the Nez Perce that they were the friends of the white men. When my father was a young man there came to our country a white man [Rev. Henry H. Spaulding] who talked spirit law. He won the affections of our people because he spoke good things to them. At first he did not say anything about white men wanting to settle on our lands. Nothing was said about that until about twenty winters ago, when a number of white people came into our country and built houses and made farms. At first our people made no complaint. They thought there was room