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<h1>NOTES ON THE IROQUOIS:<br />
<br />
<span class="medium">OR, CONTRIBUTIONS TO THE</span><br />
<br />
<span class="large">STATISTICS, ABORIGINAL HISTORY, ANTIQUITIES AND GENERAL ETHNOLOGY</span><br />
<br />
<span class="medium">OF</span><br />
<br />
<span class="xlarge">WESTERN NEW-YORK.</span></h1>

<hr class="tb" />

<p class="center"><span class="xlarge"><span class="smcap">By</span> HENRY R. SCHOOLCRAFT,</span><br />
<br />
<span class="medium">Hon. Mem. of the Royal Society of Northern Antiquaries, Copenhagen; Hon. Mem.
of the Royal Geographical Society of London; Vice-President of the American
Ethnological Society at New-York; Member of the American Philosophical,
of the American Antiquarian, and of the American Geological Societies;
Hon. Mem. of the New-York Historical, of the Georgia Historical,
and of the Rhode-Island Historical Societies,
&amp;c., &amp;c., &amp;c.</span></p>

<hr class="tb" />

<p class="center">NEW-YORK:<br />
BARTLETT &amp; WELFORD,<br />
ASTOR HOUSE.<br />
<br />
1846.<br />
</p>
</div>
<p><span class="pagenum" id="Page_ii">ii</span></p>
<p><span class="pagenum" id="Page_iii">iii</span></p>

<hr class="chap" />

<h2 id="SENATE_DOCUMENT_TWENTY-FOUR">SENATE DOCUMENT, TWENTY-FOUR.</h2>

<p>In giving a more permanent form to the original edition of this document, a
more convenient reference title has been prefixed to it.</p>

<p>The aboriginal nation, whose statistics and history, past and present, are
brought into discussion in the following report, stand out prominently in the foreground
of our own history. They have sustained themselves, for more than
three centuries and a half, against the intruding and progressive races of Europe.
During the period of the planting of the colonies, their military exploits gave
them a name and a reputation which are coeval with Europe. These events are
intermingled, more or less, with the history of each of the colonies, and impart
to them much of their interest. But while we have made an extraordinary progress
in population and resources, and gone far to build up a nationality, and
commenced a national literature, very little, if any, progress has been made in
clearing up and narrowing the boundaries of historical mystery, which shroud
the <span class="smcap">Indian period</span> prior to 1492. This forms, indeed, the true period of
American Ethnology.</p>

<p>It was a desideratum in American statistics, that a complete census of one of
these primary stocks, who had lived in our neighborhood all this time, and still
preserved their nationality, should be taken. This task New-York executed in
1845. It appeared desirable to the agent appointed to carry the act of the legislature,
embracing this feature, into effect, that the opportunity should not be lost
of making some notes of the kind here indicated; and it is in this feature,
indeed, if any thing, in the report now presented, that it aspires to the character
of research, though it be intended only to shadow forth outlines to be filled up
hereafter.</p>

<p><i>New-York, Feb. 7, 1846.</i>
<span class="pagenum" id="Page_iv">iv</span>
<span class="pagenum" id="Page_v">v</span></p>

<h2 id="MEMORANDUM_OF_PAPERS">MEMORANDUM OF PAPERS.</h2>

<table>
  <tr>
    <td></td>
    <td class="tdr">Page.</td>
  </tr>
  <tr>
    <td><a href="#COMMUNICATION">Letter from the Secretary of State, laying the result of the census before the Senate,</a></td>
    <td class="tdr"><a href="#Page_1">1</a></td>
  </tr>
  <tr>
    <td><a href="#REPORT">Statistical report, communicating the census returns,</a></td>
    <td class="tdr"><a href="#Page_3">3</a></td>
  </tr>
  <tr>
    <td><a href="#SUPPLEMENTARY_REPORT">Letter transmitting supplemental report on their past and present history,</a></td>
    <td class="tdr"><a href="#Page_21">21</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#I_HISTORICAL_AND_ETHNOLOGICAL_MINUTES">I. <span class="smcap">Historical and Ethnological Minutes</span>,</a></td>
    <td class="tdr"><a href="#Page_25">25</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#SKETCH_OF_THE_IROQUOIS_GROUPS_OF_ABORIGINAL_TRIBES"><i>a.</i> Sketch of the Iroquois Groups of Aboriginal Tribes,</a></td>
    <td class="tdr"><a href="#Page_25">25</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ETHNOLOGICAL_SUGGESTIONS"><i>b.</i> Ethnological suggestions,</a></td>
    <td class="tdr"><a href="#Page_33">33</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#INDIAN_COSMOGONY"><i>c.</i> Indian Cosmogony,</a></td>
    <td class="tdr"><a href="#Page_36">36</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#GLEAMS_OF_THEIR_ANCIENT_GENERAL_HISTORY"><i>d.</i> Gleams of their ancient general history,</a></td>
    <td class="tdr"><a href="#Page_38">38</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#II_ORIGIN_AND_HISTORY_OF_THE_IROQUOIS_AS_A_DISTINCT">II. <span class="smcap">Origin and History of the Iroquois, as a distinct people</span>,</a></td>
    <td class="tdr"><a href="#Page_41">41</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#MOHAWKS"><i>a.</i> Mohawks,</a></td>
    <td class="tdr"><a href="#Page_43">43</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ONEIDAS_AND_THE_ONEIDA_STONE"><i>b.</i> Oneidas and the Oneida stone, (with three engravings,)</a></td>
    <td class="tdr"><a href="#Page_46">46</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ONONDAGAS"><i>c.</i> Onondagas, (with a figure,)</a></td>
    <td class="tdr"><a href="#Page_54">54</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CAYUGAS"><i>d.</i> Cayugas,</a></td>
    <td class="tdr"><a href="#Page_57">57</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#HISTORY_AND_ORIGIN_OF_THE_SENECAS"><i>e.</i> Senecas and their origin,</a></td>
    <td class="tdr"><a href="#Page_59">59</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#TUSCARORAS"><i>f.</i> Tuscaroras, and their flight from North Carolina,</a></td>
    <td class="tdr"><a href="#Page_64">64</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#NECARIAGES"><i>g.</i> Necariages,</a></td>
    <td class="tdr"><a href="#Page_69">69</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ST_REGIS_COLONY_OR_BAND"><i>h.</i> St. Regis colony,</a></td>
    <td class="tdr"><a href="#Page_70">70</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#III_EPOCH_AND_PRINCIPLES_OF_THE_IROQUOIS">III. <span class="smcap">Epoch and Principles of the Iroquois League</span>,</a></td>
    <td class="tdr"><a href="#Page_73">73</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CONSIDERATIONS"><i>a.</i> Considerations,</a></td>
    <td class="tdr"><a href="#Page_73">73</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ERA_OF_THE_CONFEDERATION"><i>b.</i> Era of the confederacy,</a></td>
    <td class="tdr"><a href="#Page_73">73</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#PRINCIPLES_OF_THE_IROQUOIS_GOVERNMENT"><i>c.</i> Principles of their government and Totemic Bond,</a></td>
    <td class="tdr"><a href="#Page_76">76</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANCIENT_WORSHIP"><i>d.</i> Ancient worship and system of astronomy,</a></td>
    <td class="tdr"><a href="#Page_85">85</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#WITCHCRAFT"><i>e.</i> Witchcraft, its theory and practical evils,</a></td>
    <td class="tdr"><a href="#Page_87">87</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#WIFES_RIGHT_TO_PROPERTY"><i>f.</i> Wifeâ€™s right to property&mdash;limited nature of marriage contract,</a></td>
    <td class="tdr"><a href="#Page_88">88</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#IV_ARCHAEOLOGY">IV. <span class="smcap">Arch&aelig;ology</span>,</a></td>
    <td class="tdr"><a href="#Page_91">91</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#VESTIGES_OF_AN_ANCIENT_FORT_OR_PLACE_OF_DEFENCE_IN_LENOX_MADISON_COUNTY"><i>a.</i> Vestiges of an ancient French fort in Lenox, (with a plan,)</a></td>
    <td class="tdr"><a href="#Page_93">93</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANCIENT_SITE_OF_THE_ONONDAGAS"><i>b.</i> Ancient site of the Onondagas at Kasonda, (with a sketch,)</a></td>
    <td class="tdr"><a href="#Page_96">96</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANTIQUITIES_OF_POMPEY_AND_ADJACENT_PARTS_OF_ONONDAGA_COUNTY"><i>c.</i> Antiquities of Pompey, Camillus, &amp;c.,</a></td>
    <td class="tdr"><a href="#Page_103">103</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANCIENT_FORTIFICATION_OF_OSCO"><i>d.</i> Ancient fort of Osco at Auburn, (with a plan,)</a></td>
    <td class="tdr"><a href="#Page_106">106</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#VESTIGES_OF_AN_ANCIENT_ELLIPTICAL_WORK_AT_CANANDAIGUA"><i>e.</i> Vestiges of an ancient elliptical work at Canandaigua, (with an outline,)</a></td>
    <td class="tdr"><a href="#Page_109">109</a><span class="pagenum" id="Page_vi">vi</span></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANCIENT_ENTRENCHMENTS_ON_FORT_HILL"><i>f.</i> Fort-Hill, Genesee county, (with a plan,)</a></td>
    <td class="tdr"><a href="#Page_111">111</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANTIQUE_ROCK_CITADEL_OF_KIENUKA"><i>g.</i> Rock-citadel of Kienuka, in Niagara county, (with a plan,)</a></td>
    <td class="tdr"><a href="#Page_116">116</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#SITE_OF_AN_ANCIENT_BATTLE-FIELD"><i>h.</i> Circular fort at Deoseowa, Erie county, (with an outline,)</a></td>
    <td class="tdr"><a href="#Page_120">120</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#V_ANCIENT_STATE_OF_INDIAN_ART">V. <span class="smcap">Ancient State of Indian Art</span>,</a></td>
    <td class="tdr"><a href="#Page_125">125</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#VI_RELICS_OF_ABORIGINAL_ART_IN_WESTERN">VI. <span class="smcap">Relics of Aboriginal Art in Western New-York</span>,</a></td>
    <td class="tdr"><a href="#Page_133">133</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_FIRST">Class 1. Nabikoagun&auml;, [medals,]</a></td>
    <td class="tdr"><a href="#Page_134">134</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_SECOND">Class 2. Med&auml;ek&auml;, [amulets,]</a></td>
    <td class="tdr"><a href="#Page_137">137</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_THIRD">Class 3. Attejegun&auml;, [implements of art,]</a></td>
    <td class="tdr"><a href="#Page_139">139</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_FOURTH">Class 4. Opoagun&auml;, [pipes,]</a></td>
    <td class="tdr"><a href="#Page_140">140</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_FIFTH">Class 5. Min&auml;ce, [beads,]</a></td>
    <td class="tdr"><a href="#Page_142">142</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_SIXTH">Class 6. Pe&auml;g&auml;, [wampums,]</a></td>
    <td class="tdr"><a href="#Page_143">143</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_SEVENTH">Class 7. Mudw&auml;mina, [jingling dress ornaments,]</a></td>
    <td class="tdr"><a href="#Page_143">143</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_EIGHTH">Class 8. Otoaugun&auml;, [ear jewels,]</a></td>
    <td class="tdr"><a href="#Page_144">144</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_NINTH">Class 9. &AElig;s, [shells,]</a></td>
    <td class="tdr"><a href="#Page_144">144</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#CLASS_TENTH">Class 10. Ochalis, [nose jewels,]</a></td>
    <td class="tdr"><a href="#Page_145">145</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#VII_ORAL_TRADITIONS_OF_THE_IROQUOIS_HISTORICAL">VII. <span class="smcap">Oral Traditions of the Iroquois, Historical and Symbolic</span>,</a></td>
    <td class="tdr"><a href="#Page_147">147</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ANCIENT_SHIPWRECK_OF_A_VESSEL"><i>a.</i> Ancient shipwreck of a vessel on the coast,</a></td>
    <td class="tdr"><a href="#Page_147">147</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#FORAYS_INTO_THE_COUNTRY_OF_THE_CHEROKEES"><i>b.</i> Forays into the Cherokee and Cataba country,</a></td>
    <td class="tdr"><a href="#Page_148">148</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#EXPLOIT_OF_HIADEONI"><i>c.</i> Exploit of Hiadeoni,</a></td>
    <td class="tdr"><a href="#Page_150">150</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#SENECA_EMBASSY_OF_PEACE_TO_THE_CHEROKEES"><i>d.</i> Seneca embassy of peace to the Cherokees, and exploit of Awl,</a></td>
    <td class="tdr"><a href="#Page_153">153</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#GRAVE_YARD_SERPENT_AND_CORN_GIANT"><i>e.</i> Grave-yard serpent and corn giant</a></td>
    <td class="tdr"><a href="#Page_154">154</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ALLUSION_TO_THE_SIEGE_OF_FORT_STANWIX_AND_BATTLE_OF_ORISKANY"><i>f.</i> Allusion to the siege of Fort Stanwix and battle of Oriskany,</a></td>
    <td class="tdr"><a href="#Page_155">155</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#DEFEAT_OF_THE_KAH_KWAHS"><i>g.</i> Defeat of the Kah-Kwahs,</a></td>
    <td class="tdr"><a href="#Page_155">155</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#EPOCH_OF_THE_CONFEDERACY"><i>h.</i> Epoch of the confederacy,</a></td>
    <td class="tdr"><a href="#Page_156">156</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#SOME_PASSAGES_OF_THEIR_WARS_WITH_MONSTERS_AND_GIANTS"><i>i.</i> Some passages of their wars with monsters and giants,</a></td>
    <td class="tdr"><a href="#Page_156">156</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#VIII_TOPICAL_INQUIRIES">VIII. <span class="smcap">Topical Inquiries</span>,</a></td>
    <td class="tdr"><a href="#Page_163">163</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#WHO_WERE_THE_ERIES"><i>a.</i> Who were the Eries?</a></td>
    <td class="tdr"><a href="#Page_164">164</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#BUILDING_OF_THE_FIRST_VESSEL_ON_THE_UPPER_LAKES"><i>b.</i> Building of the first vessel on the upper lakes,</a></td>
    <td class="tdr"><a href="#Page_166">166</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#WHO_WERE_THE_ALLEGHANS"><i>c.</i> Who were the Alleghans?</a></td>
    <td class="tdr"><a href="#Page_168">168</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#WAR_WITH_THE_KAH_KWAHS"><i>d.</i> War with the Kah-Kwahs and their retreat down the Allegany,</a></td>
    <td class="tdr"><a href="#Page_176">176</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#IX_MISCELLANEOUS_TRAITS">IX. <span class="smcap">Miscellaneous Traits</span>,</a></td>
    <td class="tdr"><a href="#Page_181">181</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#INFANT_ATOTARHO"><i>a.</i> Infant Atotarho,</a></td>
    <td class="tdr"><a href="#Page_181">181</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#RED_JACKET_AND_THE_WYANDOT_AND_DELAWARE"><i>b.</i> Red Jacket and the Wyandot and Delaware claim to supremacy,</a></td>
    <td class="tdr"><a href="#Page_182">182</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#BRANT_AND_THE_BUFFALO_CHURCH"><i>c.</i> Brant and the Buffalo church,</a></td>
    <td class="tdr"><a href="#Page_183">183</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#THE_COUNTY_CLERK_AND_THE_WOLF_SCALP"><i>d.</i> The county clerk and the wolf scalp,</a></td>
    <td class="tdr"><a href="#Page_184">184</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#SPECIMEN_OF_IROQUOIS_PICTURE_WRITING"><i>e.</i> Specimen of Iroquois picture writing,</a></td>
    <td class="tdr"><a href="#Page_132">132</a></td>
  </tr>
  <tr>
    <td class="i2"><a href="#X_MORAL_AND_SOCIAL_CONDITION_AND_PROSPECTS">X. <span class="smcap">Moral and Social Condition and Prospects</span>,</a></td>
    <td class="tdr"><a href="#Page_185">185</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#ABSTRACT_OF_CENSUS_RETURNS"><span class="smcap">Abstract of Census Returns</span>,</a></td>
    <td class="tdr"><a href="#Page_191">191</a></td>
  </tr>
  <tr>
    <td class="i4"><a href="#DEAF_AND_DUMB_IDIOTS_LUNATICS_AND_BLIND"><span class="smcap">Deaf and Dumb, Idiots, Lunatics and Blind</span>,</a></td>
    <td class="tdr"><a href="#Page_201">201</a><span class="pagenum" id="Page_vii">vii</span></td>
  </tr>
  <tr>
    <th><h2><a href="#APPENDIX">APPENDIX.</a></h2></th>
  </tr>
  <tr>
    <td><a href="#BENTON">Benton,</a></td>
    <td class="tdr"><a href="#Page_203">203</a></td>
  </tr>
  <tr>
    <td><a href="#EXTRACTS_FROM_AUTHORS_PRIVATE_JOURNAL">Extracts from authorâ€™s private journal,</a></td>
    <td class="tdr"><a href="#Page_206">206</a></td>
  </tr>
  <tr>
    <td><a href="#CLARK">Clark,</a></td>
    <td class="tdr"><a href="#Page_233">233</a></td>
  </tr>
  <tr>
    <td><a href="#CUSICK">Cusick,</a></td>
    <td class="tdr"><a href="#Page_237">237</a></td>
  </tr>
  <tr>
    <td><a href="#GOODWIN">Goodwin,</a></td>
    <td class="tdr"><a href="#Page_241">241</a></td>
  </tr>
  <tr>
    <td><a href="#FOLLETT">Follett,</a></td>
    <td class="tdr"><a href="#Page_243">243</a></td>
  </tr>
  <tr>
    <td><a href="#DEWEY">Dewey,</a></td>
    <td class="tdr"><a href="#Page_246">246</a></td>
  </tr>
  <tr>
    <td><a href="#ROCKWOOD">Rockwood, with Tuscarora vocabulary,</a></td>
    <td class="tdr"><a href="#Page_250">250</a></td>
  </tr>
  <tr>
    <td><a href="#BLISS">Bliss,</a></td>
    <td class="tdr"><a href="#Page_261">261</a></td>
  </tr>
  <tr>
    <td><a href="#HALL">Hall,</a></td>
    <td class="tdr"><a href="#Page_263">263</a></td>
  </tr>
  <tr>
    <td><a href="#MCMURRAY">McMurray, with Mohawk and Cayuga vocabulary,</a></td>
    <td class="tdr"><a href="#Page_264">264</a></td>
  </tr>
  <tr>
    <td><a href="#SHEARMAN">Shearman, with Oneida vocabulary,</a></td>
    <td class="tdr"><a href="#Page_278">278</a></td>
  </tr>
  <tr>
    <td><a href="#WALKER">Walker,</a></td>
    <td class="tdr"><a href="#Page_282">282</a></td>
  </tr>
  <tr>
    <td><a href="#VAN_SCHAACK">Van Schaack,</a></td>
    <td class="tdr"><a href="#Page_283">283</a></td>
  </tr>
  <tr>
    <td><a href="#MORGAN">Morgan,</a></td>
    <td class="tdr"><a href="#Page_284">284</a><span class="pagenum" id="Page_viii">viii</span></td>
  </tr>
</table>
<p><span class="pagenum" id="Page_1">1</span></p>

<hr class="chap" />

<h2>STATE OF NEW-YORK.<br />
<br />
No. 24.<br />
<br />
IN SENATE,<br />
<br />
January 22 1846.<br />
</h2>

<hr class="divide" />

<h3 id="COMMUNICATION">COMMUNICATION</h3>

<blockquote>

<p>From the Secretary of State, transmitting the report
of Mr. Schoolcraft, one of the agents appointed to
take the census or enumeration of the Indians, &amp;c.</p></blockquote>

<p class="author">
<span class="smcap">Secretaryâ€™s Office</span>,}<br />
<i>Albany, January 17th, 1846</i>.}</p>

<p>Hon. <span class="smcap">A. Gardiner</span>,<br />
<span class="i2"><i>President of the Senate</i>:</span></p>

<p>SIR:</p>

<p>In compliance with the resolution of the Senate of the 15th
instant, I transmit herewith a report of one of the agents appointed
to take the census or enumeration of the Indians residing upon several
of the reservations in the State, and an abstract of all the census
returns, taken pursuant to the fifteenth section of the act chapter 140
of the laws of 1845, and of the statistical information required by
the act, and also a report relating â€œto their past and present condition.â€</p>

<p class="author">
I am, very respectfully,<br />
Your obedient servant,<br />
N. S. BENTON.</p>

<hr class="chap" />

<p><span class="pagenum" id="Page_2">2</span></p>
<p><span class="pagenum" id="Page_3">3</span></p>

<h2 id="REPORT">REPORT</h2>

<p class="hang large">Of Mr. Schoolcraft, to the Secretary of State, transmitting
the census returns in relation to the Indians.</p>

<h3 id="CENSUS_OF_THE_IROQUOIS">CENSUS OF THE IROQUOIS.</h3>

<p class="author"><i>New-York, October 31st, 1845.</i></p>

<p>SIR:</p>

<p>In conformity with your instructions of the 25th June last, I
proceeded to the several Iroquois reservations therein named, and I
have the honor herewith to transmit to you the census returns for
each reservation, numbered from I to VIII, and distinguished by the
popular name of each tribe, or canton.</p>

<p>I. The question of the original generic name, by which these tribes
were denoted, the relation they bear to the other aboriginal stocks of
America, and the probable era of their arrival, and location within
the present boundaries of this State, is one, which was naturally suggested
by the statistical inquiries entrusted to me. Difficult and
uncertain as any thing brought forward on these subjects must necessarily
be, it was yet desirable, in giving a view of the present and
former condition of the people, that the matter should be glanced at.
For, although nothing very satisfactory might be stated, it was still
conceived to be well to give some answer to the intelligent inquirer,
to the end, that it might, at least, be perceived the subject had not
escaped notice.</p>

<p>A tropical climate, ample means of subsistence, and their consequence,
a concentrated and fixed population, raised the ancient inhabitants
of Mexico, and some other leading nations on the continent,
<span class="pagenum" id="Page_4">4</span>
to a state of ease and semi-civilization, which have commanded the
surprise and admiration of historians. But it may be said, in truth,
that, in their fine physical type, and in their energy of character, and
love of independence, no people, among the aboriginal race, have
ever exceeded, if any has ever equalled, the Iroquois.</p>

<p>Discoveries made in the settlement of New-York, west of the <span class="smcap">De
o wain sta</span>, or Stanwix Summit, have led to the belief, that there
has been an ancient period of occupation of that fertile and expanded
portion of the State, which terminated prior to the arrival of the
Iroquois. Evidences have not been wanting to denote, that a higher
degree of civilization than any of these tribes possessed, had, at a
remote period, begun to develope itself in that quarter. But, hitherto,
the notices and examinations of the antiquities referred to, although
highly creditable to the observers, and abounding in interest, have
served rather to entangle, than reveal, the arch&aelig;ological mystery
which envelopes them. Some of these antiquarian traits, not appearing
to the first settlers to be invested with the importance, as industrial
or military vestiges, now attached to them, have been nearly or
quite obliterated by the plough. The spade of the builder and excavator
has overturned others; and at the rate of increase, which has
marked our numbers and industry, since the close of the revolutionary
war, little or nothing of this kind will remain, in a perfect state,
very long.</p>

<p>To gratify the moral interest belonging to the subject, by full
and elaborate plans and descriptions, would require time and means,
very different from any at my command the past season; but the
topic was one which admitted of incidental attention, while awaiting
decisions and obviating objections which some of the tribes urged to
the general principles and policy of the census. And while the
subject of a full arch&aelig;ological and ethnological survey of the State
is left as the appropriate theme of future research, facts and traditions,
bearing on these subjects, were obtained and minuted down, at
various points.</p>

<p>In availing myself of the liberty extended to me in this particular,
by your instructions, I have, in fact, improved every possible means
of information. Notes and sketches were taken down from the lips
of both white and red men, wherever the matter itself and the trustworthiness
<span class="pagenum" id="Page_5">5</span>
of the individual appeared to justify them. Many of the
ancient forts, barrows and general places of ancient sepulchre were
visited, and of some of them, accurate plans, diagrams or sketches
made on the spot, or obtained from other hands. A general interest
was manifested in the subject by the citizens of western New-York,
wherever it was introduced, and a most ready and obliging disposition
evinced, on all hands, to promote the inquiry.</p>

<p>The result of these examinations, and collections made by the wayside,
it is my intention to report in the form of <i>Historical and Ethnological
Minutes</i>, which will be engrossed without loss of time from
my original notes. These minutes, when properly arranged and
copied, will constitute a document supplementary to the report here
offered. It is not to be inferred, however, that they will exhibit a
compact and full digest of Iroquois history. Attention has rather
been given to the lapses in their history, and to the supplying of
data for its future construction. Little more has ever been thought
of. This part of my investigations will be communicated, therefore,
as a contribution to the historical materials of the State, touching
its aborigines. Satisfied that the New-York public regard the
subject with decided approbation, and well aware of the munificence
which has marked the State policy, with regard to the acquisition
of historical documents from abroad, I may, I trust, be permitted
to indulge the hope, that the Legislature will likewise extend its
countenance to this portion of the labor which, as the State Marshal
under the act, I have performed.</p>

<p>II. The present being the first time<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">1</a> that a formal and full census
of a nation or tribe of Indians has been called for, with their industrial
efforts, by any American or European government exercising
authority on this continent, the principles and policy of the
measure presented a novel question to the Iroquois, and led to extended
discussions. As these discussions, in which the speakers
evinced no little aptitude, bring out some characteristic traits of the
people, it may be pertinent, and not out of place here, briefly to
advert to them.</p>

<div class="footnote">

<p><a id="Footnote_1" href="#FNanchor_1" class="label">1</a>
It forms no contradiction to the precise terms of this remark, that the Legislature of
Virginia directed the numbering of the Powhatanic tribes, within its boundaries, in
1788. Vide Jeffersonâ€™s Notes on Virginia.</p></div>
<p><span class="pagenum" id="Page_6">6</span></p>

<p>As a general fact, the policy of a census, and its beneficial bearings
on society, were not understood or admitted.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">2</a> It seemed to
these ancient cantons to be an infringement on that independence
of condition which they still claim and ardently cherish. In truth,
of all subjects upon which these people have been called on to
think and act, during our proximity to them of two or three centuries,
that of political economy is decidedly the most foreign and
least known to them, or appreciated by them, and the census movement
was, consequently, the theme of no small number of suspicions
and cavils and objections. Without any certain or generally
fixed grounds of objection, it was yet the object of a fixed but
changing opposition. If I might judge, from the scope of remarks
made both in and out of council, they regarded it as the introduction
of a Saxon feature into their institutions, which, like a lever,
by some process not apparent to them, was designed, in its ultimate
effects, to uplift and overturn them. And no small degree of pith
and irony was put forth against it by the eloquent respondents who
stood in the official attitude of their ancient orators. Everywhere,
the tribes exalted the question into one of national moment. Grave
and dignified sachems assembled in formal councils, and indulged
in long and fluent harangues to their people, as if the very foundations
of their ancient confederacy were about to be overturned
by an innovating spirit of political arithmetic and utilitarianism.
When their true views were made known, however, after many days
and adjourned councils, I found there was less objection to the mere
numbering of their tribes and families, than the [to them] scrutinizing
demand, which the act called for, into their agricultural products,
and the results of their industry. Pride also had some weight
in the matter. â€œWe have but little,â€ said one of the chiefs, in a
speech in council, â€œto exhibit. Those who have yielded their assent,
have their barns well stored, and need not blush when you
call.â€</p>

<div class="footnote">

<p><a id="Footnote_2" href="#FNanchor_2" class="label">2</a>
To this remark, the Tuscaroras, who met the subject at once, in a frank and confidential
manner, and the Onondagas, who appeared to be governed therein by the counsels
of a single educated chief, form exceptions.</p></div>

<p>Another topic mixed itself with the consideration of the census,
and made some of the chiefs distrustful of it. I allude to the long
disturbed state of their land question, and the treaty of compromise
<span class="pagenum" id="Page_7">7</span>
which has recently been made with the Ogden Company, by which
the reversionary right to the fee simple of two of their reservations
has been modified. In this compromise, the Tonewandas, a considerable
sub-tribe or departmental band of Senecas, did not unite; yet
the reservation which they occupy is one of the tracts to be given up.
They opposed the census, from the mere fear of committing themselves
on this prior question, in some way, not very well understood by them,
and certainly not well made out by their speakers. It is known that
for many years, the general question of ceding their reservations,
under the provisions of an early treaty of the State with the Six
Nations, had divided the Senecas into two parties. A discussion
which has extended through nearly half a century, in which Red
Jacket had exhibited all his eloquence, had sharpened the national
acumen in negotiation, and produced a peculiar sensitiveness and,
suspicion of motive, whenever, in latter times, the slightest question
of interest or policy has been introduced into their councils. This
spirit evinced itself in the very outset of my visit, on announcing to
certain bands the requirements of the census act. Some of them
were, moreover, strongly disposed to view it as the preliminary step,
on the part of the Legislature, to taxation. To be taxed, is an idea
which the Iroquois regard with horror. They had themselves, in
ancient days, put nations under tribute, and understood very well the
import of a State tax upon their property.</p>

<p>â€œWhy,â€ said the Tonewanda chief, Deonehogawa, (called John
Blacksmith,) â€œwhy is this census asked for, at this time, when we are
in a straitened position with respect to our reservation? Or if it is
important to you or us, why was it not called for before? If you do
not wish to obtain facts about our lands and cattle, to tax us, what is
the object of the census? What is to be done with the information
after you take it to Governor Wright, at Skenectati?â€<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">3</a></p>

<div class="footnote">

<p><a id="Footnote_3" href="#FNanchor_3" class="label">3</a>
The aborigines are very tenacious of their geographical names. This ancient name
of the seat of gov I found to be used, on every occasion, among the Senecas,
when it was necessary to allude to Albany. Its transference on the conquest of the province,
in 1664, to the banks of the Mohawk, in lieu of the aboriginal name of <i>Onigarawantel</i>,
never received, at least, their sanction.</p></div>

<p>Hoeyanehqui, or Sky-carrier, a Buffalo chief, in answer to a question
as to their views of the abstract right of the State to tax the
tribes, evaded a direct issue, but assuming the ground of policy, compared
<span class="pagenum" id="Page_8">8</span>
the Iroquois to a sick man, and said, â€œthat he did not believe
the State would oppress one thus weak.â€</p>

<p>Kaweaka, a Tuscarora chief of intelligence, speaking the English
language very well, in which he is called William Mount-Pleasant,
gave a proof, in yielding to the measure promptly, that he had not
failed to profit by the use of letters. â€œWe know our own rights.
Should the Legislature attempt to tax us, our protection is in the Constitution
of the United States, which forbids it.â€ This is the first
appeal, it is thought, ever made by an Iroquois to this instrument.
The clause referred to, relates however, wholly to representation in
Congress, [Vide Art. 1, Sec. II, 2d.] from the privileges of which it
excludes â€œIndians not taxed,â€ clearly implying that such persons
might be represented in that body if â€œtaxed.â€ Civilization and taxation
appear to be inseparable.</p>

<p>III. Having detailed the steps taken in procuring the census, it
only remains to subjoin a few remarks, which I beg leave to add, on
the general features of the statistics and the results of their agriculture
upon their condition and prospects.</p>

<p>The printed queries being prepared exclusively for a population in
a high state of prosperity and progress, embrace many items for
which there was no occasion, among pseudo hunters, herdsmen, or
incipient agriculturists. Neither privileged to vote, nor subject to
taxation, nor military service, or covered by the common school system,
or bearing any of the characteristic tests of citizenship, the
questions designed to bring out this class of facts remained mere
blanks. Others required to institute comparisons between a civilized
and quasi savage state, were left by the tenor of your instructions, to
my own discretion. I should have been, I am free to confess, happy
to have extended these comparative views, much more fully than I
have, going further into their vital statistics, their succedaneous
modes of employment and subsistence, some parts of their lexicography,
besides that affecting the names of places, and a few kindred
topics, had not the Legislature omitted to make provision for the expenses
incidental to such extended labors, and the department to
which I applied giving me little encouragement that the oversight
would be remedied. I have, however, proceeded to render the comparative
tables effectual, and, I trust, satisfactory, and to this end, I
<span class="pagenum" id="Page_9">9</span>
have assumed obligations of a very limited pecuniary character, and
incurred others for travel and some few kindred objects, which I trust
the Legislature, with whom alone the subject rests, will meet.</p>

<p>It cannot be said that the Iroquois cantons of New-York have as
yet, any productive commerce, arts and manufactures. They are, to
some extent, producers; furnish a few mechanics, and give employment
to, and own a few lumber mills; but it is believed, while some
of the bands, and at least one of the entire cantons, namely, the
Tuscaroras, raise more grain and stock, than is sufficient for their
own full subsistence, the average of the agricultural products of the
whole people is not more, at the most favorable view, than is necessary
for their annual subsistence. If so, they add nothing to the productive
industry of the State. But it is gratifying to know that they
are at least able to live upon their own means; and their condition
and improvement is (certainly within the era of the temperance movement
among them,) decidedly progressive and encouraging. They
have reached the point in industrial progress, where it is only necessary
to go forward. Numbers of families are eminently entitled to
the epithet of good practical farmers, and are living, year in and year
out, in the midst of agricultural affluence. That the proportion of
individuals, thus advanced, is as considerable as the census columns
denote it to be, is among the favorable features of the enquiry. There
would appear to be no inaptitude for mechanical ingenuity, but
hitherto, the proportion of their actual number who have embraced
the arts, is, comparatively, very limited, not exceeding, at most, two
or three to a tribe, and the effort has hitherto been confined to silversmiths,<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">4</a>
blacksmiths, carpenters and coopers. A single instance of a
wheelwright and fancy wagon maker occurs.</p>

<div class="footnote">

<p><a id="Footnote_4" href="#FNanchor_4" class="label">4</a>
The Iroquois, in adopting our costume, have transferred their ancient love of silver
amulets, frontlets, and other barbaric ornaments, to their guns and tomahawks, which are
frequently richly inlaid with the shining metal, worked with great skill into the richest
devices. They also fashion beautiful ear rings of silver for their women.</p></div>

<p>Viewed in its extremes, society, in the Iroquois cantons, still exhibits
no unequivocal vestiges of the tie which bound them to the hunter
state; and even, among the more advanced classes, there is too
much dependence on means of living which mark either the absolute
barbaric state, or the first grade of civilization. Hunters they are,
indeed, no longer; yet it was desirable to ascertain how much of
<span class="pagenum" id="Page_10">10</span>
their present means of subsistence was derived from the chase. This
will be found to be denoted in appropriate columns. It is gratifying
to observe, that the amount is so small, nor is it less so, to the
cause of Indian civilization, to remark, that the uncertain and scanty
reward of time and labor which the chase affords, is less and less relied
on, in the precise ratio that the bands and neighborhoods advance
in agriculture and the arts. In cases where the cultivation of English
grains and the raising of stock have thoroughly enlisted attention,
the chase has long ceased to attract its ancient votaries, and in these
instances, which embrace some entire bands, or chieftaincies, it has
become precisely what it is, in civilized communities, where game
yet exists, <i>an amusement</i>, and not a means of reward.</p>

<p>That delusive means of Indian subsistence, which is based on the
receipt of money annuities from the government, still calls together
annually, and sometimes oftener, the collective male population of
these tribes, at an expense of time, and means, which is wholly disproportioned,
both to the amount actually received, and the not unimportant
incidental risques, <i>moral</i> and <i>physical</i>, incurred by the
assemblage. I have denoted both the gross sum of these annuities,
and the distributive share to heads of families, obtained from the
office of the local government agent at Buffalo. These are believed
to be authentic in amount. Estimated at the highest rate which can
be taken, the sum, per capita, of these annuities, will not, on an average
of crops and prices, for a series of years, equal the cash value
of seven bushels of wheat&mdash;a product, which, as a means of actual
subsistence to the Indian family, would be of double or treble value.
But this is far from being the worst effect of both the general and
<i>per capita</i> cash distribution. Time and health are not only sacrificed
to obtain the pittance, but he is fortunate who does not expend the
amount in the outward or return journey from the council house, or
in the purchase of some showy but valueless articles, while attending
there.</p>

<p>A still further evil, flowing from these annual gatherings for the
payment of Indian annuities, is the stimulus which it produces in
assembling at such places traders and speculating dealers of various
kinds, who are versed in this species of traffic, and who well know
the weak points of the native character, and how best to profit by
<span class="pagenum" id="Page_11">11</span>
them. In effect, few of the annuitants reach their homes with a
dime. Most of them have expended all, and lost their time in addition.
Health is not unfrequently sacrificed by living on articles, or
in a manner not customary at home. The intemperate are confirmed
in intemperance; and the idle, foppish and gay, are only more enamoured
of idleness, foppishness and pleasure. That such a system,
introduced at any early day, when it was policy for governments on
this continent, <i>foreign</i> and <i>domestic</i>, to throw out a boon before
wandering, hostile, and savage tribes, to display their munificence,
and effect temporary interests, should have been continued to the
present day, is only to be accounted for, from the accumulated duties,
perpetually advancing jurisdiction, and still imperfectly organized
state of that sub-department of the government, which exercises its,
in some respects, anomalous administrative functions, under the name
of the Indian Bureau. So far as the Iroquois are affected by the
policy adverted to, their interests demand an immediate consideration
of the subject on enlarged principles. It behooves them to meditate
whether, as a people, now semi-civilized, and exercising, in their internal
polity, the powers of an independent government, some more
beneficial appropriation of the fund could not be made. Perhaps
nothing would better serve to advance and exalt them, as a people,
than the application of these annuities to constitute a confederate
school fund, under some compact or arrangement with the State, by
which the latter should stipulate to extend the frame-work of the
common school system over their reservations.</p>

<p>Horticulture, to some extent, and in a limited sense, was always
an incident to the hunter state among these tribes, so far, at least,
as we are acquainted with their history. They brought the zea
maize with them, we must concede, on their early migration to the
banks of the Mohawk, and the Onondaga, Oneida, Cayuga and Seneca
basins; for this grain is conceded, on all hands, to be a tropical,
or at least a southern plant, and if so, it reveals the general
course of their migration. It is of indigenous origin, and was not
known to Europe before the discovery. We learned the mode of
cultivation from them, and not they from us. This grain became
the basis of their fixity of population, in the 14th or 15th centuries,
and capacity to undertake military enterprises. It was certainly cultivated
in large fields, in their chief locations, and gave them a title
<span class="pagenum" id="Page_12">12</span>
to agriculturists; but it is equally certain that they had a kind of
bean, perhaps the same called <i>frijoles</i> by the early Spaniards, and
some species of <i>cucurbita</i>. These were cultivated in gardens.</p>

<p>The tables will show a general and considerable advance, or any
probable assumed basis, of the cultivation of corn. We cannot consider
this species of cultivation, however, as any characteristic evidence
of advance in agriculture, while the more general introduction
of it, and the harvesting of large fields of it, by separate families,
is undoubtedly to be considered so. Taking the item of corn as the
test, another and an important result will be perceived. In proportion
as the cereales are cultivated, the average quantity of corn is diminished;
and these are the very cases where, at the same time, the
degree of civilization is most apparent in other things.</p>

<p>The condition of herdsmen is deemed by theorists and historians
to be the first step in the progress from the hunter state. But we are
in want of all evidence to show that there ever was, in America, a
pastoral state. In the first place, the tribes had tamed no quadruped,
even in the tropics, but the lama. The bison was never
under any subjection, nor a fleece ever gathered, so far as history
tells us, from the Big-horn or Rocky Mountain sheep. The horse,
the domestic cow, the hog and the common sheep, were brought over
after the discovery; and the Iroquois, like most of their western
brethren, have been very slow, all advantages considered, in raising
them. They have, in fact, had no pastoral state, and they have only
become herdsmen at the time that they took hold of the plough.
The number of domestic animals now on their reservations, as shown
by the tables, bears a full proportion to their other industrial field
labors. It will be seen, that while horses, neat cattle and hogs are
generally raised, sheep come in, at more mature periods of advance,
and are found only on the largest and best cultivated farms. Sheep,
therefore, like the cereales, become a test of their advance. With
this stage, we generally find, too, the field esculents, as turnips, peas,
&amp;c. and also buckwheat. I have indicated, as a further proof of
their advance as herdsmen and graziers, the number of acres of
meadow cut. The Iroquois cultivate no flax. They probably raise
no rye, from the fact that their lands are better adapted to wheat and
corn.</p>

<p>The potato was certainly indigenous. Sir Walter Raleigh, in his
<span class="pagenum" id="Page_13">13</span>
efforts at colonizations, had it brought from Virginia, under the original
name of <i>openawg</i>.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">5</a> But none of the North American tribes
are known to have cultivated it. They dug it up, like other indigenous
edible roots from the forest. But it has long been introduced
into their villages and spread over the northern latitudes, far beyond
the present limit of the zea maize. Its cultivation is so easy and so
similar to that of their favorite corn, and its yield so great, that it
is remarkable it should not have received more general attention from
all the tribes. With the Iroquois, the lists will denote that, in most
cases, it is a mere item of horticulture, most families not planting
over half an acre, often not more than a quarter of an acre, and yet
more frequently, none at all.</p>

<div class="footnote">

<p><a id="Footnote_5" href="#FNanchor_5" class="label">5</a>
By the Algonquins of the present day, this plant is called, in the plural, <i>opineeg</i>.
The inflection in <i>eeg</i> denotes the plural.</p></div>

<p>The apple is the Iroquois banana. From the earliest introduction
of this fruit into New-York and New-France, from the genial plains
of Holland and Normandy, these tribes appear to have been captivated
by its taste, and they lost no time in transferring it, by sowing
the seed, to the sites of their ancient castles. No one can read the
accounts of the destruction of the extensive orchards of the apple,
which were cut down, on Gen. Sullivanâ€™s inroad into the Genesee
country in 1779, without regretting that the purposes of war should
have required this barbaric act. The census will show that this taste
remains as strong in 1845, as it was 66 years ago.</p>

<p>Adverse to agricultural labor, and always confounding it with slavery,
or some form of servitude, at least, deeming it derogatory, the
first effort of the Iroquois to advance from their original corn-field
and garden of beans and vines is connected with the letting out of
their spare lands to white men who were cast on the frontiers, to cultivate,
receiving for it some low remuneration in kind or otherwise,
by way of rent. This system, it is true, increased a little their
means of subsistence, but nourished their native pride and indolence.
It seems to have been particularly a practice of the Iroquois, and it
has been continued and incorporated into their present agricultural
system. I have taken pains to indicate, in every family, the amount
of land thus let, and the actual or estimated value received for it.
These receipts, I was informed, low as they are in amount, are generally
paid in kind, or in such manner as often to diminish their value
and effect, in contributing to the proper sustenance of the family.
<span class="pagenum" id="Page_14">14</span></p>

<p>I have been equally careful to ascertain the number of families
who cultivated no lands, and insert them in the tables. The division
of real property among this people appears to fall under the ordinary
rules of acquisition in other societies. But it is not to be inferred in
all cases, that the individual returned as without land has absolutely
no right to any, or having this right, has either forfeited or alienated
it, although the laws of the tribes respecting property, permit one
Iroquois to convey his property in fee to another. It is only to be
inferred, in every case, that they are non-cultivators. In a few cases
the persons thus marked are mechanics, and rely for support on their
skill. In the valley of the Allegheny, some of them are pilots in
conducting rafts of lumber or arks down that stream. It would have
relieved the industrial means of this band of the Senecas, extended
as they are for forty miles along both banks of this river, could the
amount received for this species of pilotage have been ascertained,
together with the avails derived from several saw-mills owned by
them, and from the lumber trade of that river generally. But these
questions would have remained a blank in other tribes.</p>

<p>Not a few persons amongst the Onondagas and Tuscaroras, and the
Tonewandas and other bands of Senecas, living in or contiguous to
the principal wheat growing counties, labor during the harvest season
as reapers and cradlers, for skill and ability in which occupations
they bear a high reputation, and receive good wages in cash. There
are a few engaged some parts of the year, as mariners on the lakes.
It will be sufficient to denote these varied forms of incipient labor
and strength of muscle and personal energy among these tribes,
which it was, however, impracticable to bring into the tables.</p>

<p>Individual character vindicates its claims to wealth and distinction
among these tribes in as marked a manner as among any people in
the world. Industry, capacity and integrity, are strongly marked on
the character and manners of numbers in each of the tribes. The
art of speaking, and a facility in grasping objects of thought, and in
the transaction of business, separate and distinguish persons as fully
as physical traits do their faces. And it is to be observed that these
intellectual traits run very much in certain families. That there are
numbers, on the contrary, who are drones in the political hive, who
do not labor, or labor very little; others who are intemperate;
others who neither work nor own land, or would long remain proprietors
<span class="pagenum" id="Page_15">15</span>
of them, were new divisions and appropriations made, and
all of whom are a burden and drawback upon the industrious and
producing classes, it requires little observation to show. Admitting
what reforms teaching and example may accomplish among these, it
is yet certain that of this number there are many who do not assimilate,
or appear to constitute material for assimilation, in tastes and
habits with the mass, nor appear likely to incorporate with them in
any practical shape where they now reside, in their advances in agriculture,
government and morals. The hunter habit in these persons
is yet strong, but having nothing to stimulate it, they appear loth to
embrace other modes of subsistence. Others stand aloof from labor,
or at least all active and efficient labor, from a restless desire of
change, or ambition to do something else than plough and raise stock;
or from ill-luck, penury, or other motives. The proportion of the
population who thus stand still and do not advance in civil polity,
are a strong draw-back on the rest. It is conceived to be a pertinent
question whether this class of the population would not find a better
theatre for their progress and development by migrating to the
west, where the general government still possess unappropriated territory
at their disposal. It is believed by many that their migration
would result in benefit to both parties. The question is one which has
been often discussed by them in council, and is not yet, I should judge,
fully settled. A point of approach for the Iroquois has already been
formed in the Indian territory by the Senecas and Shawnees from
Sandusky in Ohio, who, at the last accounts (vide Presidentâ€™s Message
to Congress, 1844,) number in the aggregate 336 souls. They
are located on the Neosho river, (a branch of the Arkansas,) west of
the western boundary of the State of Arkansas, where the reports of
the government agents represent them as raising horses, cattle and
other stock, and being producers of grain. In any view, the subject
of the several classes of persons represented in the accompanying
tables, as semi-hunters and non-cultivators, or individuals without
lands, is one entitled to attention. They should not be permitted to
live within the boundaries of the State without lands. The State
should cherish all who choose to remain as vestiges of a once powerful
race, to whose wisdom and bravery we owe the preservation of
the domain. It would be unjust to expect the industrious and forehanded
Iroquois to redivide their lands with the poor, and, to some
extent, thriftless numbers of the cantons; while it may, at the same
<span class="pagenum" id="Page_16">16</span>
time be observed, that it would be very difficult, if not impossible, to
provide by legislation, suitable guards against their deterioration and
depopulation in their present locations without destroying wholly
the fabric of their confederation, chieftainships and laws.</p>

<p>IV. Whether the Iroquois have advanced in population since they
have laid aside the character of warriors and hunters, and adopted
agriculture as their only means of support, we have no accurate data
for determining. That their ancient population was overrated, and
<i>very much</i> overrated, at all periods of our history, there can be little
question. We may dismiss many of these rude conjectures, of the
elder writers, as entitled to little notice, particularly that of La Houton,
who estimates each canton at 14,000 souls. Still, after making
every abatement for this tendency in the earlier authors to exaggerate
their actual numbers, it could have been no small population,
which, at one time, attacked the island of Montreal with twelve
hundred armed warriors, and at another (1683) marched a thousand
men against the Ottagamies.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">6</a></p>

<div class="footnote">

<p><a id="Footnote_6" href="#FNanchor_6" class="label">6</a>
Coldenâ€™s Five Nations.</p></div>

<p>Smith puts the whole number of fighting men, in 1756, with a moderation
which is remarkable, compared to others who had touched
the subject, at about twelve hundred. Giving to each warrior a
home population of <i>five</i>, which is found to hold good, in modern
days, in the great area of the west, we should have an aggregate of
6,000&mdash;a result, which is, probably, too low. Douglass, four years
afterwards, gives us data for raising this estimate to 7,500. Col.
Bouquet, still four years later, raises this latter estimate by 250. It
must be evident that their perpetual wars had a tendency to keep
down their numbers, notwithstanding their policy of aiding their
natural increase by the adoption and incorporation into the cantons,
in full independence, of prisoners and captives.</p>

<p>Mr. Jefferson estimates the population of the Powhatanic confederacy
or group of tribes, at one individual to the square mile.<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">7</a> Gov.
Clinton, who ably handled the subject in a discourse in 1811, estimates
that, if this rule be applied to the domain of the Iroquois in
New-York, an aggregate of not less than 30,000 would be produced;<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">8</a>
but he does not pass his opinion upon an estimate made so completely
without reliable data.</p>

<div class="footnote">

<p><a id="Footnote_7" href="#FNanchor_7" class="label">7</a>
Notes on Virginia.</p></div>

<div class="footnote">

<p><a id="Footnote_8" href="#FNanchor_8" class="label">8</a>
Coll. N. Y. Hist. Soc. vol. 2.</p></div>
<p><span class="pagenum" id="Page_17">17</span></p>

<p>At a conference with the five cantons at Albany, in 1677, the number
of warriors was carefully made out at 2,150, giving, on the preceding
mode of computation, a population of 10,750, and this was
the strength of the confederacy reported by an agent of the Governor
of Virginia, who had been specially despatched to the conference
for the purpose of obtaining this fact. Either, then, in the subsequent
estimates of 1756, â€™60, and â€™64, the population had been underrated,
or there had, on the assumption of the truth of the above enumeration,
which is moderate, been a decline in the population of 3,000
souls in a period of eighty-seven years. That there was a constant
tendency to decline, and that the cantons were aware of this, and
made efforts to keep it up, by the policy of their conquests, is apparent,
and has before been indicated.</p>

<p>During the American revolution, which broke out but eleven
years after the expedition and estimate of Bouquet, when he had put
the Iroquois at 1,550 fighting men, it is estimated that the British
government had in their interest and service 1,580 warriors of this
confederacy. The highest number noticed of the friendly Oneidas
and a few others, who sided with us in that contest, is 230 warriors,
raising the number of armed men engaged in the war, to 1,810, and
the gross population in 1776 to 9,050 souls. This estimate, which
appears to have been carefully made, from authentic documents, is
the utmost that could well be claimed. It was made at the era when
danger prompted the pen of either party in the war to exhibit the
military strength of this confederacy, in its utmost power; and we
may rest here, as a safe point of comparison, or, at least, we cannot
admit a higher population.</p>

<p>By the census returns herewith submitted, the aggregate population
of the three full, and four fragmentary cantons, namely, the
Oneidas and Cayugas, &amp;c. still residing within the State, are denoted
to be as follows, namely:</p>

<table>
  <tr>
    <td>Senecas,</td>
    <td class="tdr">2,441</td>
  </tr>
  <tr>
    <td>Onondaga,</td>
    <td class="tdr">398</td>
  </tr>
  <tr>
    <td>Tuscaroras,</td>
    <td class="tdr">281</td>
  </tr>
  <tr>
    <td>Oneidas,</td>
    <td class="tdr">210</td>
  </tr>
  <tr>
    <td>Cayugas,</td>
    <td class="tdr">123</td>
  </tr>
  <tr>
    <td>Mohawks,</td>
    <td class="tdr">20</td>
  </tr>
  <tr>
    <td>St. Regis Canton,</td>
    <td class="tdr">360</td>
  </tr>
</table>
<p><span class="pagenum" id="Page_18">18</span></p>

<p>By a statement submitted to Congress, on the 3d of December,
1844,<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">9</a> the number of Oneidas, settled in Wisconsin, is put at 722;
the number of Senecas, who have removed from Ohio into the Indian
territory west of the Mississippi, at 125, and the number of mixed
Senecas and Shawnees, at the same general location, at 211. Deducting
one-half of the latter, for Shawnees, and there is to be added
to the preceding census, in order to show the natural increase of the
Iroquois, 953 souls. The number of the St. Regis tribe, who are
based, as a tribe, on the Praying Indians of Colden,&mdash;a band of Catholic
Mohawks originally located at Caughnawaga is shewn by the
present yearâ€™s census to be 360. There are, at the village of Cornplanter,
within the bounds of Pennsylvania, as numbered by me, the
present year, 51 Senecas. Supposing that the Mohawks and Cayugas
who fled to Canada <i>at</i> and <i>after</i> the revolutionary war, and
who are now settled at Brantford on Grand river, Canada West,
have merely held their own, in point of numbers, and deducting the
number of Cayugas, namely, 144, found among the Senecas of Cattaraugus,
and herewith separately returned, and taking Daltonâ€™s estimate
of the Mohawks and Cayugas in 1776, namely, 300 warriors
for each tribe, there is to be added, to the census, to accomplish the
same comparative view, two thousand eight hundred and fifty souls.
From this estimate, there must be deducted, for a manifest error, in
the original estimates of Dalton, in putting the Cayugas on the same
footing of strength with the Mohawks, not less than 150 warriors or
750 souls, leaving the Canadian Iroquois at 2,106&mdash;say 2,000 souls.</p>

<div class="footnote">

<p><a id="Footnote_9" href="#FNanchor_9" class="label">9</a>
Vide Doc. No. 2, Ho. of Reps., 28th Congress, 2d Session.</p></div>

<p>Adding these items to the returns of the present census, and the
rather extraordinary result will appear, that there is now existing in
the United States and Canada a population of 6,942 Iroquois, that is
to say, but 2,108 less than the estimated number, and that number
placed as high as it well could be, at the era of the revolution in
1776. Of this number, 4,836 inhabit the United States, and 3,843
the State of New-York. I cannot, however, submit this result
without expressing the opinion, that the Iroquois population has been
<i>lower</i>, between the era of the revolutionary war and the present time,
than the census now denotes; and that for some years past, and since
they have been well lodged and clothed and subsisted by their own
labor, and been exempted from the diseases and casualties incident to
<span class="pagenum" id="Page_19">19</span>
savage life, and the empire of the forest, their population has recovered
and <span class="small">IS NOW ON THE INCREASE</span>.</p>

<p>I have thus brought to a close, so far as relates to their population
and industrial efforts, the inquiry committed to me respecting this
nation. It would perhaps have gratified statistical curiosity and philosophical
theory, to have exhibited fuller data on the subject of their
longevity and vital statistics generally, but it may be considered in
the light of an achievement to have accomplished thus much. The
general result indicates five, with a large fraction, as the average
number of the Iroquois family. Throughout each canton, the number
of females predominates over the males. This is a fact which
has been long known to hold good with respect to wandering, predatory
and warlike tribes, but was not anticipated among peaceful, agricultural
communities. But few years, however, have supervened
since they dropped the hatchet and took hold of the plough; and in
this time, it is apparent that the proportion of males to females has
approached nearer to an equilibrium. The effects on vitality of agricultural
labor and a cessation from war, are likewise favorable, so
far as we can judge, compared with the known results among the
sparse, ill fed, warring and errating hunters of the western forests
and prairies. The average number of the Iroquois family is not
higher than the common average of the hunter state. The number
of children borne by each female is a considerable fraction over four.
Of a population of 312 Tuscaroras, five have reached to and passed
the age of 80, or over 1Â¾ per cent. Among the Senecas and Cayugas
of Cattaraugus, the per centage is 1Â½, with a smaller fraction, 12
persons in 808 having passed that limit. Local causes have diminished
this to one per cent nearly on the Buffalo reservation. On the
contrary, it is found to be increased in the valley of the Alleghany
to full two per cent. The ruling chief of that tribe, <span class="smcap">Ten won
ny ahs</span>, of Teonegono, commonly called <i>Blacksnake</i>, is now in his
ninety-sixth year, and is active and hale, and capable of performing
journies to the annual assemblies of his people at Buffalo.</p>

<p>I should not have fulfilled the principal object in view, without
directing some attention to the effects of the labors of past years in
the introduction, into the Iroquois cantons, of education, letters and
Christianity. So much of this branch of the inquiry as admits of
arithmetical notice, will appear, either under the ordinary heads of
<span class="pagenum" id="Page_20">20</span>
the census, or the additional columns which have been prepared
under the headings of â€œstatistics of occupation and of morality.â€
The residue, comprising some remarks on the schools and churches,
the present state of Iroquois society and manners, and the general
condition and prospects of the cantons, will be included in the supplementary
report and documents. I shall also defer to the same
time, a particular notice of their annuities, and the extent of their
ancient domain, and the periods of its cession to the State or general
government.</p>

<p>In closing this report, it may be well to notice the fact that there
are yet remaining in the State, some vestiges of the Algonquin race,
who, under various distinctive names, occupied the southern portion
of the State at the era of its discovery and colonization. As the
language of the census act refers to such Indians only as live on the
â€œreservations,â€ I have not felt it to be within the scope of my appointment
to search out and visit these scattered individuals, although
I should have been gratified to make this inquiry. It is believed
that they are comprised by about twenty of the Shinecock tribe,
who yet haunt the inlets and more desolate portions of Long island,
and by a very few lingering members of the ancient Mohegans, who,
under the soubriquet of Stockbridges, yet remain in Oneida county.
The bulk of this people, so long the object of missionary care, migrated
to the banks of Fox river and Winnebago lake, in Wisconsin,
about 1822. They were followed to that portion of the west,
about the same time, or soon after, by the small consolidated band
of Nanticokes, Narragansetts, and other early coast tribes, who, in
concentrating in the Oriskany valley, after the close of the revolutionary
war, dropped their respective languages, learned the English,
and assumed the name of Brothertons. Both these migrated tribes
were in an advanced state of semi-civilization, and were good farmers
and herdsmen at the era of their removal.</p>

<p class="author">
I am, sir,<br />
With respect,<br />
Your obâ€™t servant,<br />
HENRY R. SCHOOLCRAFT,<br />
<i>Marshal under the 15th section of the census act</i>.<br />
<br />
Hon. <span class="smcap">Nathaniel S. Benton</span>,<br />
<i>Secretary of State</i>.<br />
</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_21">21</span></p>

<h2 id="SUPPLEMENTARY_REPORT">SUPPLEMENTARY REPORT.<br />

<span class="large">Of Henry R. Schoolcraft to the Secretary of State.</span></h2>

<hr class="divide" />

<h3>ANTIQUITIES&mdash;HISTORY&mdash;ETHNOLOGY.</h3>

<p class="author"><i>New-York, January 7th, 1846.</i></p>

<p><span class="smcap">Sir</span>:&mdash;I have now the honor to submit a supplementary report,
embracing minutes and remarks on the aboriginal history, antiquities
and general ethnology of Western New-York, made in accordance
with an expression permitting the collection of such materials in your
general instructions of the 26th of June last.</p>

<p>To these details I have prefixed some general considerations on
the early period of the Iroquois history, the affinities of the several
tribes, and the era and principles of their confederation; the antiquarian
remains and general arch&aelig;ology of the western countries;
the ancient state of Indian art; some traits of their traditions and
religion; and a few connected topics which, it is hoped, will tend to
render the report more acceptable and valuable.</p>

<p>I regret, indeed, that time has not permitted me to enter more fully
on some of the topics introduced, and that of others, I have been
obliged to cut them short or omit them altogether, including the subject
of their languages, geographical terminology, and personal names,
the latter of which is a very curious inquiry of itself. I confess
it would have fallen in with my inclinations, as well as my conceptions
<span class="pagenum" id="Page_22">22</span>
of the true nature and extent of the inquiries confided to me,
to have extended them to other parts of the State, and given a more
complete view of our ethnology, had it been practicable to do so
before the meeting of the Legislature.</p>

<p>I cannot, however, close this note without expressing the hope that
the Legislature will authorize you to take further measures for completing
the work. There are a large number of the class of antique,
circular and elliptical works scattered over the western and southwestern
part of the State, of an age anterior to the discovery, which
it would be important to examine and describe. These chiefly lie
west of Cayuga, and upon the sources of the Susquehanna. Interspersed
amid this system of common ring-forts of the west there are
some of a still earlier period, which exhibit squares and parallelograms,
yet without any defensive work in the nature of bastions.</p>

<p>The area of early French occupancy, or attempt at colonization,
within the State, extends east and west between the waters of the
Cayuga and Oneida lakes, as general boundaries, having the county
of Onondaga as its chief and central point. This area will comprehend
the most striking part of the numerous remains of implements
of art, and other antiquities of European origin, which have heretofore
excited attention. How far these evidences extend north is not
known. But any examination of either the aboriginal or foreign
remains would be incomplete which did not extend also along the
line of the St. Lawrence and the waters of Lake Champlain.</p>

<p>The valley of the Hudson, and the southern part of the State generally,
although it has not been explored with this view, is known to
have some antiquarian features worthy examination. And were there
none others than the artificial shell mounds and beds on the sea
coast and the fossil bones of the valley, so remarkable in themselves,
these would alone be entitled to the highest interest in studying the
ancient history of the races of man in this area.</p>

<p>Geological action subsequent to the period of the habitation of the
globe, has not been examined with this view, but is believed to be
important in denoting eras of former occupancy; it is known that
various parts of the State have yielded, at considerable depths below
the surface, many curious evidences of artificial remains, along with
relics of the animal and vegetable kingdoms.
<span class="pagenum" id="Page_23">23</span></p>

<p>There is an apparent extension of the system of works which
characterize the fort and mound period of the Ohio valley, reaching
from the Alleghany waters in Chautauque and Cattaraugus, along the
southern shore of Lake Erie, indefinitely eastward, which it would
be interesting to trace.</p>

<p>One of the most reliable proofs of eras and races of men is found
in the remains of art.</p>

<p>There are some striking coincidences in this respect between the
antiquities of New-York and the Mississippi valley, which denote
precisely the same state of arts and the same eras of occupancy.
Such are the Minace Alleghanic which occurs alike in the Grave
Creek mound and the simple places of sepulture in Onondaga, the
Nabikoaguna Antique, which has been found at Upper Sandusky
and at Onondaga; and the Meda&euml;ka Missouri, from the valley of the
Sciota, in Ohio, and the Kasonda in New-York.</p>

<p>Accurate descriptions of the whole class of our antiquarian
remains could not, if thoroughly executed, but throw much light on,
and introduce precision in, periods of remote history in this State, and
indeed the continent, which are now either involved in obscurity, or
constitute themes of mere conjecture.
<span class="pagenum" id="Page_24">24</span>
<span class="pagenum" id="Page_25">25</span></p>

<hr class="chap" />

<h2 id="I_HISTORICAL_AND_ETHNOLOGICAL_MINUTES">I. HISTORICAL AND ETHNOLOGICAL MINUTES.<br />

<span class="large">MADE ON TAKING THE CENSUS OF THE IROQUOIS OF NEW-YORK, IN CONFORMITY
WITH AN ACT OF THE LEGISLATURE, IN 1845.</span></h2>

<hr class="divide" />

<h3 id="SKETCH_OF_THE_IROQUOIS_GROUPS_OF_ABORIGINAL_TRIBES">[<i>a.</i>] A Sketch of the Iroquois Groupe of Aboriginal Tribes.</h3>

<p>On the discovery of North America, the Iroquois tribes, were found
seated chiefly in the wide and fertile territory of western and northern
New-York, reaching west to the sources of the Ohio;<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">10</a> north, to the
banks of Lake Champlain and the St. Lawrence; and east, to the
site of Albany. They had as much nationality of character, then, as
any of the populous tribes, who, in the 4th century wandered over
central and western Europe. They were, in a high degree, warlike,
handling the bow and arrow with the skill and dexterity of the ancient
Thracians and Parthians. They were confederated in peace and war,
and had begun to lay the foundations of a power, against which, the
surrounding nations, in the Mississippi valley, and along the St. Lawrence,
the Hudson, and the Delaware, could not stand. The French,
when they effectually entered the St. Lawrence in 1608,<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">11</a> courted
their alliance on the north, and the Dutch did the same in 1609, on
the Hudson. Virginia had been apprised of their power, at an early
day, and the other English colonies, as they arrived, were soon made
acquainted with the existence of this native confederacy in the north.
<span class="pagenum" id="Page_26">26</span>
By putting fire-arms into their hands, they doubled the aboriginal
power, and became themselves, for more than a century, dependant
on their caprice or friendship.</p>

<div class="footnote">

<p><a id="Footnote_10" href="#FNanchor_10" class="label">10</a>
They always denominated the Alleghany river by the name of Ohio. This I found
to be the term constantly used for that river in 1845. They give the vowel i, in this word,
the sound of i, in machine.</p></div>

<div class="footnote">

<p><a id="Footnote_11" href="#FNanchor_11" class="label">11</a>
They actually discovered this river, in 1535.</p></div>

<p>The word Iroquois, as we are told by Charlevoix, who is a competent
and reliable witness on this point, is founded on an exclamation,
or response, made by the sachems and warriors, on the delivery to
them, of an address. This response, as heard among the Senecas, it
appeared to me, might be written <i>eoh</i>; perhaps, the Mohawks, and
other harsher dialects of this family, threw in an r, between the
vowels. It is recorded in the term Iroquois, on French principles of
annotation, with the substantive inflection in <i>ois</i>, which is characteristic
of French lexicography. It is a term which has been long, and
extensively used, both for the language and the history of this people;
and is preferable, on enlarged considerations, to any other. The
term Five Nations, used by Colden, and in popular use during the
earlier period of the colony, ceased to be appropriate after the Tuscarora
revolt in North Carolina, and the reunion of this tribe with the
parent stock, subsequent to 1712. From that period they were called
the Six Nations,<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">12</a> and continued to acquire increased reputation as
a confederacy, under this name, until the termination of the American
Revolution in 1783, and the flight of the Mohawks and Cayugas to
Canada, when this partial separation and breaking up of the confederacy,
rendered it no longer applicable.</p>

<div class="footnote">

<p><a id="Footnote_12" href="#FNanchor_12" class="label">12</a>
In 1723, they adopted the <span class="smcap">Necariages</span>,
as a Seventh Nation, as will be noticed under
the appropriate head.</p></div>

<p>The term <span class="smcap">New-York Indians</span>, applied to them in modern days,
by the eminence in their position, is liable to be confounded, by the
common reader, with the names of several tribes of the generic Algonquin
family, who formerly occupied the southern part of the
State, down to the Atlantic. Some of these tribes lived in the west,
and owned and occupied lands, among the Iroquois, until within a
few years. And, at any rate, it is too vague and imprecise a term
to be employed in philology or history.</p>

<p>By the people themselves, however, neither the first nor the last of
the foregoing terms appear ever to have been adopted, nor are they
now used. They have no word to signify â€œNew-Yorkâ€ in a sense
more specific, than as the territory possessed by themselves&mdash;a claim
<span class="pagenum" id="Page_27">27</span>
which they were certainly justified in making, at the era of the discovery,
when they are admitted, on all hands, to have carried their
conquests to the sea.</p>

<p>The term <i>Ongwe Honwe</i>, or a people surpassing all others, which
Colden was informed they applied proudly to themselves, may be
strictly true, if limited, as they did, to mean a people surpassing all
other red men. This they believed, and this was the sense in which
they boastfully applied it. But it was a term older than the discovery,
and had no reference to European races. The word <i>Honwe</i>, as
will appear by the vocabulary hereto appended, means man. By the
prefixed term <i>Ongwe</i>, it is qualified according to various interpretations,
to mean real, as contradistinguished from sham men, or cowards;
it may also mean strong, wise, or expert men, and, by ellipsis, men
excelling others in manliness. But it was in no other sense distinctive
of them. It was the common term for the red race of this continent,
which they would appear, by the phrase, to acknowledge as a
unity, and is, the word as I found it, used at this day, as the equivalent
for our term â€œIndian.â€</p>

<p>Each tribe had, at some period of their progress, a distinctive appellation,
as Onondaga, Oneida, &amp;c. of which some traditionary
matter will be stated, further on. When they came to confederate,
and form a general council, they took the name of <span class="smcap">Konoshioni</span>, (or
as the French authors write it, <i>Acquinoshioni</i>), meaning literally,
People of the Long House, and figuratively a <span class="smcap">United People</span>, a
term by which they still denominate themselves, when speaking in a
national sense. This distinction, it is well to bear in mind, and not
confound. This Long House, to employ their own figure, extended
east and west from the present site of Albany to the foot of the great
lakes, a distance, by modern admeasurement, of 325 miles, which is
now traversed by railroad. An air palace, we may grant them, having
beams and rafters, higher and longer than any pile of regal magnificence,
yet reared by human hands.</p>

<p>Thus much may be said, with certainty, of the name of this celebrated
family of red men, by which they are identified and distinguished
from other stocks of the hunter tribes of North America.
Where they originated, relatively to their position on this continent,
the progress of ethnology does not, at this incipient period of that
<span class="pagenum" id="Page_28">28</span>
science, enable us to determine, nor is it proposed, save with the
merest brevity, now to inquire. Veiling their own origin, if anciently
known, in allegory, or designing by fancy to supply the utter
want of early history, to the intent, perhaps, that they might put
forth an undisputed title to the country they occupied, the relations
of their old sages affirm that they originated in the territorial area
of western New-York. Their tradition on this point, as put on record
by the pen of one of their own people, (see extracts from Cusicâ€™s
historical and traditionary tract, hereto appended,) fixes the
locality of their actual origin at an eminence near the falls of the
Oswego river. To cut short the narration, they assert that their ancestors
were called forth, from the bowels of a mountain, by <span class="smcap">Tarenyawagon</span>,
the Holder of the Heavens. It represents them as one
people, who moved first towards the east, as far as the sea, and
then fell back, partly on their own tracks, towards the west and
southwest. So far, and so far only, the tale appears credible enough,
and as there is no chronology established by it, although dates are
freely introduced, and consequently nothing to contradict it, their
track of migration and countermigration from the Oswego, may be
deemed as probable.</p>

<p>The diversities of language, and the separation into tribes, are
represented to have taken place, according to known principles of
ethnological inference.</p>

<p>Ondiyaka, an Onondaga sage, and the ruling chief of the confederacy,
who died on an official visit to the Oneidas in 1839, at the age
of ninety, confirmed these general traditions of the Tuscarora scribe.
He informed Le Fort, who was with him in that journey and at his
death, that the Onondagas were created by <span class="smcap">Neo</span>,<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">13</a> in the country where
they lived; that he made this island or continent, â€œHawoneo,â€ for
the red race, and meant it for them alone. He did not allude to or
acknowledge any migration from other lands. This, Le Fort, himself
an Onondaga, a chief, and an educated man, told me during
the several interviews I had with him, the present year, at the Onondaga
Castle.</p>

<div class="footnote">

<p><a id="Footnote_13" href="#FNanchor_13" class="label">13</a>
The term â€œNeo,â€ God, is generally used reverently, with a syllable prefixed in the
different Iroquois dialects, as Yawa-Neo, in the Tuscarora, Howai-Neo in the Seneca,
Hawai-Neo, Onondaga, Lawai-Neo, Mohawk, &amp;c.</p></div>
<p><span class="pagenum" id="Page_29">29</span></p>

<p>Ondiyaka proceeded to say, as they walked over the ancient ruins
in the valley of the Kasonda,<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">14</a> that this was the spot where the
Onondagas formerly lived, before they fixed themselves in the Onondaga
valley, and before they had entered into confederation. In
those days they were at enmity with each other; they raised the old
forts to defend themselves. They wandered about a great deal.
They frequently changed their places of residence. They lived in
perpetual fear. They kept fighting, and moving their villages often.
This reduced their numbers, and rendered their condition one of
alarms and trials. Sometimes they abandoned a village, and all
their gardens and clearings, because they had encountered much sickness,
and believed the place to be doomed. They were always ready
to hope for better luck in a new spot. At length they confederated,
and then their fortifications were no longer necessary, and fell into
decay. This, he believed, was the origin of these old ruins, which
were not of foreign construction.<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">15</a> Before the confederacy, they had
been not only at war among themselves, but had been driven by other
enemies.<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">16</a> After it, they carried their wars out of their own country,
and began to bring home prisoners. Their plan was to select
for adoption from the prisoners, and captives, and fragments of
tribes whom they conquered. These captives were equally divided
among each of the tribes, were adopted and incorporated with them,
and served to make good their losses. They used the term, <span class="smcap">We-Hait-Wat-Sha</span>,
in relation to these captives. This term means a
body cut into parts and scattered around. In this manner, they
figuratively scattered their prisoners, and sunk and destroyed their
nationality, and built up their own.</p>

<div class="footnote">

<p><a id="Footnote_14" href="#FNanchor_14" class="label">14</a>
Butternut Creek, which runs through parts of the towns of Pompey, Lafayette and
De Witt, Onondaga county.</p></div>

<div class="footnote">

<p><a id="Footnote_15" href="#FNanchor_15" class="label">15</a>
This remark must be considered as applied only to the class of simple ring forts, so
frequent in western New-York. These forts are proved by antiquarian remains, forest
growth, &amp;c. to be the most ancient of any works, in Onondaga county, in the shape of
forts.</p></div>

<div class="footnote">

<p><a id="Footnote_16" href="#FNanchor_16" class="label">16</a>
Colden represents them as driven by the Algonquins, on the discovery of Canada.</p></div>

<p>At what period they confederated, we have no exact means of deciding.
It appears to have been comparatively recent, judging from
traditionary testimony.<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">17</a> While their advancement in the economy
of living, in arms, in diplomacy and in civil polity, would lead conjecture
to a more remote date. Their own legends, like those of
<span class="pagenum" id="Page_30">30</span>
some other leading stocks of the continent, carry them back to a
period of wars with giants and demons and monsters of the sea, the
land, and the air, and are fraught with strange and grotesque fancies
of wizards and enchanters. But history, guiding the pen of the
French Jesuit, describes them first as pouring in their canoes through
the myriad streams that interlace in western New-York, and debouching,
now on the gulf of the St. Lawrence, now on the Chesapeake&mdash;glancing
again over the waves of Michigan, and now again plying
their paddles in the waters of the turbid Mississippi. Wherever
they went, they carried proofs of their energy, courage, and enterprise.</p>

<div class="footnote">

<p><a id="Footnote_17" href="#FNanchor_17" class="label">17</a>
Vide Pyrlaus.</p></div>

<p>At one period we hear the sound of their war cry, along the straits
of the St. Maryâ€™s and at the foot of Lake Superior. At another under
the walls of Quebec, where they finally defeated the Hurons under
the eyes of the French. They put out the fires of the Gahkwas
and Eries. They eradicated the Susquehannocks. They placed the
Lenapees, the Nanticokes, and the Munsees under the yoke of subjection.
They put the Metoacks and the Manhattans under tribute.
They spread the terror of their arms over all New-England.</p>

<p>They traversed the whole length of the Appalachian chain, and
descended like the enraged Gish and Megalonyx, on the Cherokees
and the Catawbas. Smith encountered their warriors, in the
settlement of Virginia, and La Salle on the discovery of the Illinois.
Nations trembled when they heard the name of the <span class="smcap">Konoshioni</span>.</p>

<p>They possessed a fine physical structure&mdash;they lived in a climate
which imparted energy to their motions. They used a sonorous and
commanding language, which had its dual number, and its neuter,
masculine, and feminine genders. They were excellent natural orators,
and expert diplomatists. They began early to cherish a national
pride, which grew with their conquests. They had, like the
Algonquins, in the organization of the several clans, or families,
which composed each tribe, a curious <i>heraldic</i> tie, founded on original
relationship, which exercised a strong influence, but which has
never been satisfactorily explained. They were governed by hereditary
chieftaincies, like others of the aboriginal stocks, but contrary
to the usage of these other stocks, the claims of their chiefs, were subjected
to the decision of a national council. The aristocratic and
<span class="pagenum" id="Page_31">31</span>
democratic principles, were thus both brought into requisition, in
candidates for office. But in all that constituted national action, they
were a pure Republic. So far was this carried, that it is believed the
veto of any one chief, to a public measure, was sufficient to arrest its
adoption by the Council.</p>

<p>In the development of their nationality, they have produced several
men of energy and ability, who were equal, in natural force of character,
to some of the most shining warriors and orators of antiquity.
Few war captains have exceeded Hendrick, Brant or Skenandoah.
The eloquence and force of Garangula, Logan and Red Jacket, in
their public speeches, have commanded universal admiration. Mr.
Jefferson considered the appeal of Logan to the white race, after the
extirpation of his family, as without a parallel; and it has been imitated
in vain, by distinguished poets and orators.</p>

<p>Such were the aboriginal people who occupied western New-York,
and their memory will forever live in the significant names which
they have bestowed upon Niagara and Ontario, and a thousand lesser
waters, which beautify and adorn the land. Viewed as one of the
Indo-American stocks, they possessed some very striking traits.</p>

<p>Few barbarous nations have ever existed on the globe, who have
shown more native energy, and distinctiveness of character. Still
fewer who have evinced so firm a devotion to the spirit of independence.
Yet all their native manliness and energy of character and
action, would have failed, or become inoperative, had they not abandoned
the fatal Indian principle of tribal supremacy, or independent
chieftainships, and made common cause in a national confederacy.
The moment this was done, and each of the component clans or tribes,
had surrendered the power of sovereignty to a general council of the
whole, the foundation for their rise was laid, and they soon became
the most powerful political body among the native tribes of North
America, this side of the palace of Montezuma.</p>

<p>In visiting the descendants of such a people, after a lapse of more
than two centuries and a quarter from the discovery, it was the impulse
of the commonest interest, to make some inquiries into their former
history, and antiquities. These have been pursued under favorable
circumstances, for the most part, at all points of my journey, and
<span class="pagenum" id="Page_32">32</span>
have been resumed, when broken off, whenever practical. The only
method pursued, was to obtain all the facts possible, from red or
white men, of reliable testimony. There was no time and no intention,
to digest them, into a connected history. They were collected
in the pauses which intervened, in the obtaining of the statistics of
the census, and they are contributed herewith, in the simple garb
and freshness of the original minutes. Those who related the traditions,
did not suppose themselves to be delivering the important lore
of their history. They were related, along the road, or seated around
the evening circle, as the current belief of the people. Sometimes
the fields or hills, disclosing the localities of old forts, were the scene
of the narrations; sometimes the Indian burial ground; sometimes
more formal interviews. He who gleans popular traditions among
this race, must have his ear ever open, his memory under notice â€œto
retain,â€ and his pen or pencil ever ready.</p>

<p>Historical and biographical notices, names of places, and sketches
of antiquarian remains, were thus entered on or dropped, as time or
occasion prompted. To make minutes of what occurred, was all that
time permitted me; but it was a rule, to make them promptly and
on the spot. This much seemed necessary in despatching this portion
of my report, with the miscellaneous details accompanying it;
and having accomplished this object, my present task is terminated.
<span class="pagenum" id="Page_33">33</span></p>

<h3 id="ETHNOLOGICAL_SUGGESTIONS">[<i>b.</i>] Ethnological Suggestions.</h3>

<p>Where we have nothing else to rely upon, we may receive the
rudest traditions of an Indian nation, although they be regarded as
mere historical phenomena, or materials to be considered. Whether
such materials are to be credited or disbelieved wholly, or in part, is
quite another thing. Our Indians, like some of the ancient nations
of Asia, whom they resemble in many points of character, were prone
to refer their origin to myths and legends, under which they doubtless,
sometimes meant to represent truths, or at least, to express
opinions. The Indian tribes, very much like their ancient prototypes
of the old world, seemed to have felt a necessity for inventing some
story of their origin, where it is sometimes probable there was little
or nothing of actual tradition to build it upon. They were manifestly
under a kind of self-reproach, to reflect that they had indeed no
history; nothing to connect their descent from prior races; and if
they have not proved themselves men of much judgment in their
attempts to supply the deficiency in their fabrications and allegories,
they must often come in, it must be confessed, for no little share of
imagination.</p>

<p>There appears, throughout the whole race, to be the vestiges of a
tradition of the creation and the deluge, two great and striking points
in the history of man, which, however he wandered, he would be
most likely to remember. They uniformly attribute their origin to a
superior and divine power. They do not suppose that they came
into existence without the act of this pre-existing almighty power,
who is called NEO, or OWANEO. This is the third great and leading
point in their traditions. And these three primary vestiges of the
original history of the race are to be found among the rudest tribes,
between the straits of Terra del Fuego and the Arctic Ocean, notwithstanding
the amount of grotesque and puerile matter which serves
as the vehicle of the traditions.</p>

<p>Between the creation and the deluge and the present era of the
world, there is nearly an entire blank. Ages have dropped out of
their memory, with all their stirring incidents of wars and migrations,
and the first reliable truth we hear is, that at such a time they lived
<span class="pagenum" id="Page_34">34</span>
on the banks of the Mississippi, the Ohio, the Lakes, or the St. Lawrence,
&amp;c. Nothing but this kind of <i>proximate</i> origin could indeed
be expected to be retained. They acknowledge relationship to no
prior race of man. We see that they are sui generis with, and much
resemble some of the eastern nations in color and features. Physiologists
have never been able to detect a bone or muscle, more or less,
than the Caucasian race possess. Philologists listen to their speech
and admit that in one tribe or another they possess all the powers of
articulate utterance known to that race. We know by this kind of
evidence, physical and moral, that they are a branch of the original
Adamic stock, without reference to the pages of revelation, where
we learn the same truth, and are told in so many words, that â€œGod
out of one flesh, formed all men.â€ And we must perforce infer, that
the Indian race is of foreign origin, and must have crossed an ocean
to reach the continent.</p>

<p>Ask not the red sage to tell you how? or when? or where?
He knows it not, and if he should pretend to the knowledge, it would
be the surest possible evidence, philosophically considered, that his
responses were fabulous. Three hundred and fifty-three years only
has America been known to Europe, and yet should we strike our
history out of existence, what should we know of the leading facts
of the discovery and the discoverer from Indian tradition? Still
the inquisitive spirit of research leads us to ask, where were this
race eighteen hundred and forty-five years ago? or at the invasion of
Britain by Julius C&aelig;sar? or at the outpouring of the Gothic hordes
under Alaric or Brennus? Scandinavian research tells us they were
here in the 10th century. The Mexican picture writings inform us
that some of them reached the valley of Mexico in the 11th century.
Welsh history claims to have sent one of her princes among them in
the 12th century. The mounds of the Mississippi valley do not appear
to have had an origin much earlier. The whole range of even
historical conjecture is absolutely limited within eight or nine hundred
years. Nothing older, of their presence here certainly, is known,
than about the time of the crowning of Charlemagne, A. D. 800,
unless we take the Grecian tradition of Atlantis.</p>

<p>That we have nothing in the way of tradition older than the dates
referred to, is no positive proof that the tribes were not upon the
continent long prior. There are some considerations, in the very
<span class="pagenum" id="Page_35">35</span>
nature of the case, which argue a remote continental antiquity for
these tribes. It is hardly to be supposed that large numbers of the
primitive adventurers landed at any one time or place; nor is it more
probable that the epochs of these early adventurers were very numerous.
The absolute conformity of physical features renders this improbable.
The early migrations must have been necessarily confined
to portions of the old world peopled by the <span class="smcap">Red Race</span>&mdash;by a race,
not only of red skins, black hair and eyes, and high cheek bones,
who would reproduce these fixed characteristics, <i>ad infinitum</i>, but
whose whole mental as well as physiological development assimilates
it, as a distinct unity of the species. While physiology, however,
asserts this unity, in the course of the dispersion and multiplication
of tribes, their languages, granting all that can be asked for on the
score of original diversity, became divided into an infinite number of
dialects and tongues. Between these dialects, however, where they
are even the most diverse, there is a singular coincidence in many of
the leading principles of concord and regimen, and polysynthetic arrangement.
Such diversities in sound, amounting, as they do in
many cases, for instance, in the stocks of the Algonquin and Iroquois,
to an almost total difference, must have required many ages for their
production. And this fact alone affords a proof of the continental
antiquity of the American race.
<span class="pagenum" id="Page_36">36</span></p>

<h3 id="INDIAN_COSMOGONY">[<i>c.</i>] Indian Cosmogony.</h3>

<blockquote>

<p class="hang"><span class="smcap">Origin of the Continent, of the Animal Creation, and of the Indian
Race: The Introduction of the Two Principles of Good and Evil Into
The Government of the World.</span></p></blockquote>

<p>Iroquois tradition opens with the notion that there were originally
two worlds, or regions of space, namely, an upper and lower world.
The upper was inhabited by beings similar to the human race; the
lower by monsters, moving in the waters. When the human species
were transferred below, and the lower sphere was about to be
rendered fit for their residence, the act of their transference or reproduction
is concentrated in the idea of a female, who began to descend
into the lower world, which is depicted as a region of darkness,
waters and monsters. She was received on the back of a
tortoise, where she gave birth to male twins, and expired. The
shell of this tortoise expanded into the continent, which, in their
phraseology, is called an â€œisland;â€ and is named by the Onondagas,
AONAO. One of the infants was called <span class="smcap">Inigorio</span>, or the
Good Mind; the other, <span class="smcap">Inigohatea</span>, or the Bad Mind. These
two antagonistical principles, which are such perfect counterparts of
the Ormuzd and Ahriman of the Zoroaster, were at perpetual variance,
it being the law of one to counteract whatever the other did.
They were not, however, men, but gods, or existences, through
whom the â€œGreat Spirit,â€ or â€œHolder of the Heavens,â€ carried out
his purposes. The first labor of Inigorio was to create the sun out
of the head of his dead mother, and the moon and the stars out of
other parts of the body. The light these gave, drove the monsters
into deep water, to hide themselves. He then prepared the surface
of the continent, and fitted it for human habitation, by diversifying
it with creeks, rivers, lakes and plains, and by filling these with
the various species of the animal and vegetable kingdoms. He then
formed a man and woman out of earth, gave them life, and called
them â€œEa-gwe-ho-we,â€ or, as it is more generally known to Indian
arch&aelig;ologists, Ong-we-Hon-we; that is to say, a real people. [<a href="#D">D</a>.]</p>

<p>Meanwhile the Bad Mind created mountains, waterfalls, and steeps
and morasses, reptiles, serpents, apes, and other objects supposed to be
<span class="pagenum" id="Page_37">37</span>
injurious to, or in mockery of mankind. He made attempts also to
conceal the land animals in the ground, so as to deprive man of the
means of subsistence. This continued opposition to the wishes of
the Good Mind, who was perpetually busied in restoring the effects
of the displacements and wicked devices of the other, at length led
to a personal combat, of which the time and instruments of battle
were agreed on. They fought for two days, the one using deerâ€™s
horns, and the other flag roots, as arms.<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">18</a> Inigorio, who had chosen
horns, finally prevailed; his antagonist sunk down to a region of
darkness, and became the Evil Spirit, or Kluneolux,<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">19</a> of the world
of despair. Inigorio, having obtained this triumph, retired from
the earth.</p>

<div class="footnote">

<p><a id="Footnote_18" href="#FNanchor_18" class="label">18</a>
By reference to the Algonquin story of the combat between Manabozho and his father,
the West Wind, as given in Algic Researches, vol. 1, p. 134, it will be seen that
the weapons chosen by the parties were the same as those employed by Inigorio and
Inigohatea, namely, deerâ€™s horns and flag roots.</p></div>

<div class="footnote">

<p><a id="Footnote_19" href="#FNanchor_19" class="label">19</a>
Oneida.</p></div>

<p>This piece of ingenuity, or philosophy of the Indian mind, much
of which is pure allegory, under which truths are hid, stands in the
remote vista of Iroquois tradition, and it seemed necessary to notice
it, in preparing to take up their more sober traditions. It is picked out
of a mass of incongruous details, published by a native, [see <a href="#D">App. D</a>.]
which only serve, peradventure, to denote its genuineness, for divested
of absurdity, in the original, we should not ascribe much
antiquity to it, or be prone to attribute it to an ignorant, superstitious,
pagan people, living in all their earlier times without arts, letters
or civilization. Futile as it is, it will be found veritable philosophy,
compared with most of the earlier theories of the renowned
nations of antiquity. Take, as an instance, the account Sanconeathus
gives of the theology of the PhÅ“nicians.<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">20</a></p>

<div class="footnote">

<p><a id="Footnote_20" href="#FNanchor_20" class="label">20</a>
Gowanâ€™s Ancient Fragments, 1 vol. 8vo., N. Y., 1835.</p></div>
<p><span class="pagenum" id="Page_38">38</span></p>

<h3 id="GLEAMS_OF_THEIR_ANCIENT_GENERAL_HISTORY">[<i>d.</i>] Gleams of their General Ancient History.</h3>

<blockquote>

<p class="hang"><span class="smcap">Items</span>: Indians claim to be the offspring of an independent act of creation. The
Iroquois name themselves in proud allusion to their supposed supremacy. Tribes on the
St. Lawrence and the lakes live in disputes. War with a race of giants called Ronongweca:
the fiend Shotrowea,&mdash;contests with the great Kwiss Kwiss, or Mastodon,&mdash;the Big
Elk,&mdash;and the Horned Serpent. A meteor falls in the camp. Northern tribes confederate;
send an unfortunate embassage to a great chief south,&mdash;war with him,&mdash;war with each
other, and the country thereby depopulated and left to its original desolation.</p></blockquote>

<p>When we come to draw the minds of the sages and chroniclers of
the Iroquois cantons, to the facts of their early history and origin,
they treat us with legendary fables, and myths of gods and men, and
changes and freaks in elementary matter, which indicate that such
ideas, were common to their progenitors, whatever part of the world
they occupied. We have adverted to their notions on this head, in
the preceding remarks on their cosmogony, tinctured, as it strongly
is, with the old Persian philosophy.</p>

<p>They deny, as do all the tribes, a foreign origin. They assert, that
America, or AONAO, was the place of their origin. They begin by
laying down the theory, that they were the peculiar care of the
Supernal Power who created all things, and who, as a proof of his
care and benevolence of a race whom he had marked by a distinct
color, created the continent for their especial use, and placed them
upon it. None of the tribes pretend to establish dates, nor have they
any astronomical data, to fix them. But they all give to the story of
their origin, or creation, a locality, which is generally fixed to some
prominent geographical feature near to their present respective place
of abode, or at least, a spot well known. This spot, among the
Iroquois cantons, is located in the northern hemisphere.</p>

<p>The term, Ongwe Honwe, is used by these tribes, very much in
the manner in which the ancient Teutons called themselves, Allamanna,
or Ghermanna, from which we have the modern terms, Allemand
and German. If they did not literally call themselves â€œall-men,â€
as did these proud tribes, they implied as much, in a term
which is interpreted to mean, real men, or a people surpassing all others.
It is the common term for the red race, as contradistinguished from
all other races, and the true equivalent of the phrase, â€œIndian.â€
<span class="pagenum" id="Page_39">39</span></p>

<p>By their earliest traditions, we are told that a body of the Ongwe
Honwe, encamped on the banks of the St. Lawrence, where they
were invaded by a nation few in number, but of giant stature, called
Ronongweca.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">21</a> After a war, brought on by personal encounters and
incidents, and carried on with perfidy and cruelty, they were delivered
at length, by the skill and courage of Yatontea,<a href="#Footnote_21" class="fnanchor">21</a> who, after retreating
before them, raised a large body of men and defeated them, after
which they were supposed to be extinct. They next suffered from
the malice, perfidy, and lust of an extraordinary person called Shotrowea,<a href="#Footnote_21" class="fnanchor">21</a>
who was finally driven across the St. Lawrence, and came to
a town south of the shores of lake Ontario, where, however, he only
disguised his intentions, to repeat his cruel and perfidious deeds.
This person, who assassinated many persons, and violated six virgins,
they point to as a fiend in human shape.</p>

<div class="footnote">

<p><a id="Footnote_21" href="#FNanchor_21" class="label">21</a>
I abbreviate these words from the originals, for the sole purpose of making them
readable to the ordinary reader.</p></div>

<p>At this time the Big Quisquis<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">22</a> invaded the country, who pushed
down the houses of the people, and created great consternation and
disturbance. After making ineffectual resistance, they fled, but were
at length relieved by a brave chief, who raised a body of men to
battle him, but the animal himself retired. In this age of monsters,
their country was invaded by another monster called the â€œBig Elk,â€
who was furious against men,<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">23</a> and destroyed the lives of many persons,
but he was at length killed after a severe contest.</p>

<div class="footnote">

<p><a id="Footnote_22" href="#FNanchor_22" class="label">22</a>
Kwis Kwis is the name of a hog in modern Iroquois.</p></div>

<div class="footnote">

<p><a id="Footnote_23" href="#FNanchor_23" class="label">23</a>
Carnivorous&mdash;but this is not a characteristic of the Elk.</p></div>

<p>A great horned serpent next appeared on Lake Ontario, who, by
means of his poisonous breath, produced diseases, and caused the
death of many, but he was at last compelled to retire by thunderbolts.
This fourth calamity was not forgotten, when a fifth happened.
A blazing star fell into a fort situated on the banks of the St. Lawrence,
and destroyed the people. Such a phenomenon caused great panic and
dread, and they regarded it as ominous of their entire destruction. Prior
to this, a confederation had taken place among these northern tribes,
situated north of and along the banks of the great lakes, and they
had a ruling chief over all. This ruler repaired to the south to visit
a ruler of great fame and authority, who resided at a great town in
<span class="pagenum" id="Page_40">40</span>
<span class="smcap">A Lodge of Gold</span>. But it only proved to be an embassy of folly,
for this great ruler, exercising an imperial sway, availing himself of
the information thus derived, of a great country full of resources,
built many forts throughout the country, and almost penetrated to
the banks of Lake Erie. The people who had confederated on the
North resisted. A long war of a hundred years standing ensued,
but the northern people were better skilled in the use of the bow and
arrow, and were more expert woodsmen and warriors. They at
length prevailed, and taking all these towns and forts, left them a
heap of ruins.</p>

<p>But the prediction of the blazing star was now verified. The tribes
who were held together by feeble bands, fell into disputes, and wars
among themselves, which were pursued through a long period, until
they utterly destroyed each other, and so reduced their numbers, that
the land was again overrun by wild beasts. [<a href="#D">D</a>.]
<span class="pagenum" id="Page_41">41</span></p>

<hr class="chap" />

<h2 id="II_ORIGIN_AND_HISTORY_OF_THE_IROQUOIS_AS_A_DISTINCT">II. ORIGIN AND HISTORY OF THE IROQUOIS, AS A DISTINCT
PEOPLE.</h2>

<p>The first period of Indian history having thus terminated in discords,
wars, and the mutual destruction of each other, tradition does
not denote how long the depopulation of the country continued. It
begins a second period by recollections of the Konoshioni, or Iroquois.
They do not indicate what relation they bear to the ancient,
broken down confederacy glanced at, in the preceding paper; but
leave us to suppose that they may have been fragmentary descendants
of it. That such a conclusion should not be formed, however,
and in order to prove themselves an original people in the land, they
frame a new myth, to begin their national existence. They boldly
assert, that they were, through some means, confined in a mountain,
from whose subterraneous bowels they were extricated by Taryenyawagon,
the Holder of the Heavens. They point to a place at or
near the falls of the Oswego river, where this deliverance happened,
and they look to this divine messenger, who could assume various
shapes, as the friend and patron of their nation.<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">24</a></p>

<div class="footnote">

<p><a id="Footnote_24" href="#FNanchor_24" class="label">24</a>
Where the Indians dwelt for a long time, it is customary for them to affirm in their
metaphorical language, that they originated, or were created. When they date from
such a spot, we find they frame a story, saying that they came out of a hill, &amp;c. at that
spot. In 1791, an extensive work, consisting of ditches, &amp;c. was found about 40 miles
south of Oswego, which is not remote from the probable place of origin their traditions
refer to; and it may be worthy of examination with this particular view. Some account
of this old fort appeared in the N. Y. Mag. 1792.</p></div>

<p>As soon as they were released, he gave them instructions respecting
the mode of hunting, matrimony, worship, and other points.
He warned them against the Evil Spirit, and gave them corn, beans,
squashes, potatoes and tobacco, and dogs to hunt their game. He
bid them go towards the east, and personally guided them, until they
entered a valley called Tenonanatchi, or the Mohawk. They followed
this stream to its entrance into the Sanatatea, or, as called by the
Mohawks, Kohatatea, which they pursued to the sea.
<span class="pagenum" id="Page_42">42</span></p>

<p>From this point they retraced their steps towards the west, originating
as they went, in their order and position, the Mohawks, the
Oneidas, the Onondagas, the Cayugas, and the Senecas. They do
not omit the Tuscaroras, whom they acknowledged, after a long
period of wandering and a considerable change of language, and
admitted as the Sixth tribe of the confederacy.</p>

<p>The Tuscaroras affirm, that, after reaching the lake waters, they
turned southwest, to the Mississippi river, where a part of them
crossed on a grape vine, but it broke, leaving the remainder east.
Those who went west, have been lost and forgotten from their memory.
The remainder, or eastern Tuscaroras, continued their wanderings,
hunting, and wars, until they had crossed the Alleghanies and
reached the sea again, at the mouth of the Cautoh, or Neuse river, in
North Carolina.</p>

<p>Each tribe was independent of the others. They increased in
numbers, valor and skill, and in all sorts of knowledge necessary in
the forest. But they began to fight and quarrel among themselves,
and thus wasted and destroyed each other. They lived a life of perpetual
fear and built forts to defend themselves, or to protect their
women and children. Besides this, the country was wide and covered
with large forests and lakes, and it gave shelter to many fierce wild
animals and monsters, who beset their paths and kept them in dread.
The evil spirit also plagued them with monstrous visitations. They
were often induced to change their villages, sometimes from the fear
of such enemies, and sometimes from sickness or bad luck. In this
manner, and owing to their perpetual hostility, their population was
often reduced. How long they wandered and warred, they do not
know. At length it was proposed by some wise man that they
should no longer fight against each other, but unite their strength
against their enemies, the Alleghans, the Adirondacks, the Eries, and
other ancient and once powerful tribes, who figure in the foreground
of their early history, and who, if accounts be true, once greatly excelled
them both in war and arts, the skill of making implements,
canoes and utensils, &amp;c.</p>

<p>To this league, which was formed on the banks of Onondaga lake,
they in time, gave the name of the Long House, using the term symbolically,
<span class="pagenum" id="Page_43">43</span>
to denote that they were tied and braced together by blood
and lineage, as well as political bonds. This house, agreeably to
the allusion so often made by their speakers, during our colonial
history, reached from the banks of the Hudson to the Lakes. At its
eastern door stood the Mohawks, at the west the Senecas, who
guarded it with vigilance.</p>

<h3 id="MOHAWKS">[<i>a.</i>] The Mohawks.</h3>

<p>The Mohawks are supposed to be the eldest brother, in the symbolical
chain of the Six Nations. Their own tradition assigns them
this rank, and it appears to be consonant to other traditions.</p>

<p>When Tarenyawagon, their liberator from their subterranean confinement,
bid them travel east, he gave them his personal conduct
and care until they had entered the Mohawk valley. Some of their
western brethren call this stream Tenonanatche, or a river flowing
through a mountain. In due time, they went on into the valley of
the Hudson, and thence, if we credit their annals, to the sea. The
seat of their power and growth was, however, in the genial valley
where they had at first located. Here they lived when the country
was discovered, and here they continued to live and flourish until the
events of the American revolution, and the determined cruelty which
they exercised, under the authority and influence of the British
crown, drove them out of it, and lost them the inheritance.</p>

<p>It does not appear, from any thing history or tradition tells us,
or from any monumental remains in the valley or its immediate vicinity,
that it had before been occupied by other nations. They do
not speak of having driven out or conquered any other tribe. There
are no old forts or earthen walls, or other traces of military or defensive
occupancy, of which we have heard. Their ramparts were
rather their own brawny arms, stout bodies and brave hearts. From
the earliest notices of them, they were renowned for wielding the
war club and arrow with great dexterity. They raised corn on the
rich intervales, and pursued the deer, bear and elk in the subjacent
forests. Their dominion extended from the head waters of the Susquehanna
<span class="pagenum" id="Page_44">44</span>
and Delaware to Lake Champlain. They had pursued
their forays into the territorial area of New-England, as far, at least,
as the central portions of the Connecticut, and had made their power
felt, as temporary invaders, among the small independent tribes who
lived about the region of the present city and harbor of New-York.
Wherever they went, they carried terror. Their very name, as we
learn from Colden, was a synonyme for cruelty and dread.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">25</a> No
tribe, perhaps, on the continent, produced better warriors, or have
ever more fully realized, as a nation, the highest measure of heroism
and military glory to which hunter nations can reach.</p>

<div class="footnote">

<p><a id="Footnote_25" href="#FNanchor_25" class="label">25</a>
The word Mohawk itself, is not a term of Mohawk origin, but one imposed upon
them, as is believed, by the Mohegan race, who inhabited the borders of the sea.
Among this race the Dutch and English landed, and they would naturally adopt the
term most in vogue for so celebrated a tribe. The Dutch, indeed, modified it to Maaquas&mdash;a
modification which helps us to decypher its probable origin, in Mauqua (by kindred
tribes, Mukwa, &amp;c.) a bear. By others, it may be traced to mok, wa, a wolf, and
awki, a country.</p></div>

<p>In passing over the country which they once occupied, there is little
to stimulate historical interest, beyond the general idea of their power
and military renown. Their history is connected with the rise and
influence of one of our most distinguished anti-revolutionary citizens,
Sir William Johnson. The influence he obtained over them was never
exceeded, if equalled by that of any other man of European lineage.
He moulded them to his purposes in peace and war. They followed
him in his most perilous expeditions, and sustained him manfully, as
we know, in the two great contests to whose successful issue he owed
his laurels, namely, Lake George and Niagara. So completely identified
were they in feeling and policy with this politic and brave man,
that after his death, which happened at the crisis of â€™76, they transferred
their attachment to his family, and staking their all on the
issue, abandoned their beloved valley and the bones of their fathers,
and fled to the less hospitable latitudes of Canada, from which they
have never permanently returned.</p>

<p>Some twenty or more persons of this tribe are mingled as residents
of the villages of their brethren, the Senecas, Tuscaroras, and Oneidas.
A much greater number exist with intermixture of other kindred
tribes, in the St. Regis canton of St. Lawrence county; but the
greater number of the parent tribe reside on lands appropriated for
<span class="pagenum" id="Page_45">45</span>
their use by the British government, at Brantford, on the Grand river
of Canada West. To this place at the close of the war, they followed
their distinguished leader, Thayendanegea, the Jephtha of his
tribe, who, against the custom of birth and descent, and every other
obstacle, after the failure of the line of wise and brave chiefs to lead
them to battle, was made their Tekarahogea and leader, and displayed
a degree of energy and firmness of purpose, which few of the aboriginal
race in America have ever equalled.</p>

<p>What light the examination of the old places of burial of this
tribe in the valley would throw on their ancient history or arts, by
entombed articles, cannot be told without examinations which have
not been made. Probably the old places of Indian interment about
Canajoharie, Dionderoga, and Schenectady, would reveal something
on this head, conforming at least, in age and style of art, with the
stone pipes, tomahawks and amulets of the Onondaga and Genesee
countries. The valley of the Schoharie and that of the Tawasentha,
or Normanâ€™s kill, near Albany, might also be expected to reward this
species of research. [Vide B.] A human head, rudely carved in
stone, apparently aboriginal, was sent to the New-York Historical
Society early in 1845, which was represented to have been found in
excavating a bank at Schenectady. If this piece of sculpture, which
denoted more labor than art, be regarded as of Mohawk origin, it
would evince no higher degree of art, in this respect, than was evinced
by similar outlines cut in the rock, but not detached, by some of the
New-England tribes.<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">26</a></p>

<div class="footnote">

<p><a id="Footnote_26" href="#FNanchor_26" class="label">26</a>
Rude carvings of this kind are represented to exist on the banks of the Connecticut,
at Bellowsâ€™ Falls, &amp;c.</p></div>
<p><span class="pagenum" id="Page_46">46</span></p>

<h3 id="ONEIDAS_AND_THE_ONEIDA_STONE">[<i>b.</i>] Origin and History of the Oneidas.</h3>

<p>This canton of the Iroquois nation, deduces its origin in a remote
age, from the Onondagas, with the language of which, the Oneida
has the closest affinity. According to a tradition which was related
to me, and which is believed to be entitled to respect, they are
descended from two persons, who, in their obscure ages, and before a
confederation had been thought of, went out from the people at
Onondaga, and first dwelt at the head of the Oneida river. After
increasing in numbers, they removed to the outlet of the Oneida
creek, which flows into Oneida lake. Here they fortified themselves,
and farther increased in numbers and power. Remains of this fortification
are said still to exist. Their next removal was up the Oneida
creek valley, to the storied locality of the Oneida stone, from which,
by a figure of speech, they represent themselves to have sprung.
This stone is in the town of Stockbridge, Madison county. It lies on
a very commanding eminence, from which the entire valley, as far as
the Oneida lake, can be seen in a clear atmosphere. The day of my
visit being hazy at a distance, the lake could not be seen, although
the view down the valley, was both magnificent and picturesque.
This eminence was formerly covered with a butternut grove. Old,
and partly decayed trees of this species, still remain in a few places.
The ancient town extended in a transverse valley, south of this ridge
of land, covered as it was, with nut wood trees, and was completely
sheltered by it, from the north winds. A copious and clear spring of
water issued at the spot selected for their wigwams. Here in seclusion
from their enemies, the tribe expanded and grew in numbers.
When it was necessary to light their pipes, and assemble to discuss
their national affairs, they had only to ascend the hill, through its
richly wooded grove, to its extreme summit, at the site of the Oneida
stone. This stone, represented on the succeeding page, became the
national altar.
<span class="pagenum" id="Page_47">47</span></p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-047.jpg"
alt="" />
</div>

<p>Standing at its side, at a probable elevation of 400 or 500 feet
above the Stanwix summit, they could survey the whole valley of the
Oneida; and a beacon fire lighted here, was the signal for assembling
their warriors, from all the surrounding lateral plains and vallies.
Time and usage rendered the object sacred, and as they expanded
into nationality and power, while located around it, their sages asserted
with metaphorical truth, that they sprang from this rock. Stone
in this language is Onia. They called themselves, Oniota-aug, people
of, or who sprung from the stone. There is some variety in the
pronunciation. The Mohawks call them On&eacute;ota. The French wrote
it Aneyoute, the English and Dutch, Oneida, which latter has prevailed.
Neither retained the plural inflection in <i>aug</i>, which carries
the idea of people.</p>

<p>With a knowledge of these traditions, I approached the spot with
deep interest. It occupies the extreme summit, as shown in the
print. The first feeling, on approaching it, was one of disappointment
at its size, but this feeling soon subsided in the interest of its
antiquity and national associations. It is a large, but not enormous
boulder of syenite,<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">27</a> of the erratic block groupe, and, consequently,
geologically foreign to the location. There are no rocks of this
species in situ, I believe, nearer to it, in a northerly or easterly direction,
than the Kayaderosseras or the Adirondack mountains.<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">28</a> The
summit upon which, partly embedded, it reposes, is now a cleared
field, in grass. A few primitive and secondary boulders, all of lesser
size, are strown about the ridge, and several of weight and magnitude
rest upon its flanks, and in the vallies at its base. One of the
largest of these is the White Stone at the spring, which has been
spoken of, I think, in some early notices of the Oneidas, as the
<span class="pagenum" id="Page_48">48</span>
true Oneida Stone; but this opinion is erroneous, by the concurrent
testimony of red and white men, cognizant of the facts, whom I
consulted. This white stone, figured below, has been removed,
by the proprietor of the land,<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">29</a> from its ancient position near the
spring, to constitute part of a stone fence; it is a carbonate of lime.</p>

<div class="footnote">

<p><a id="Footnote_27" href="#FNanchor_27" class="label">27</a>
A specimen of the rock before me, brought thence, consists of flesh colored feldspar,
quartz and hornblende.</p></div>

<div class="footnote">

<p><a id="Footnote_28" href="#FNanchor_28" class="label">28</a>
If the passage of the Mohawk through the Astorenga or Astogan hills, at Little
Falls, discloses syenite, I am not aware of the fact.</p></div>

<div class="footnote">

<p><a id="Footnote_29" href="#FNanchor_29" class="label">29</a>
Mr. Job Francis.</p></div>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-048a.jpg"
alt="" />
</div>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-048b.jpg"
alt="" />
</div>

<hr class="tb" />

<p><span class="smcap">Tshejoana</span>, one of the Oneidas, who served as my guide in visiting
this interesting location, took me to see still another stone, of
note, lying a mile or more distant, in a southerly direction, on
a farm of Gen. Knox. This stone, of which a figure is annexed,
<span class="pagenum" id="Page_49">49</span>
I found to be a large boulder of dark, compact limestone, with organic
remains.</p>

<p>It was observable that the encrinites contained in this mass, were
red. My Indian guide would have this color to be the result of the
ancient Indian war paint. But the most striking characteristic of this
rock, aside from its massy and flattened size and channelled centre,
consists in the evidences it affords of the action of water, in rounding
and polishing it. In several places, my guide would have this wearing
effect to have been produced by the rubbing and sharpening of
the Indian war axes; for he averred that it was customary for war
parties who went out south against the Cherokees, to come and
sharpen their axes upon this stone, and paint themselves for war.
Whatever there was in this custom, I think he was probably mistaken
in his locality; yet it is a question in which others may differ.
At any rate, geology had been quite beforehand with the Oneida legendary
and philosopher, in producing and accounting for these two
phenomena, namely, the red color and smoothed and channelled surfaces.
Geology having been mentioned, I may add the following
incident. I told Skanawadi, one of my guides, while standing at
the Oneida stone, lying on its proud ancient elevation, that there was
no stone like this, in place, till we went north to the Adirondacks or
Tehawas, or great lakes, and that this block of syenite had been
brought here by the ocean, when it covered the whole land, and left
on its recession. He replied, after a momentâ€™s reflection, that â€œhe
believed this.â€</p>

<p>At the time the Oneidas came to fix their location at this stone,
the Konoshioni or Iroquois had not confederated. This people, in
the early eras of their history, like the Algonquins, sent out individuals
and bands, who became powerful, and assumed the character
of separate and independent tribes, making war and peace ad libitum.
If this mode of multiplication be compared to the lower orders of
creation, it had some striking analogies with it. Like the bear and
the hawk, the moment the young member was ready to quit the
parent lair or nest, it had not only to forage for subsistence, but to
defend itself against other bears and hawks, and all other claimants
to the food of the forest. To make war is, in fact, the first and the
last act of sovereignty of the pettiest of all our aboriginal tribes.
<span class="pagenum" id="Page_50">50</span>
War is with them the road, and the only road to fame, and the readiest
way to secure a supply of spontaneous food. They fight to
increase or defend the boundaries of their hunting grounds. Thus,
doubtless, arose the first difficulties between the Oneidas and the other
branches of the Iroquois. As soon as they were important enough
to be noticed, and bold enough to defend themselves, they had to
raise barriers around their villages, and when these were carried, as
they probably were, or were threatened to be, at two points, on the
Oneida waters, they fled to the hill country, at the site of the Oneida
stone. How long they abode here, and made it the seat of their
council fire, we can only conjecture. They cannot and do not pretend
to tell. Wisdom, at length, taught the Iroquois sages, that they
had enemies enough, without fighting with each other, and the idea of
a confederation was suggested. Tradition has preserved the name of
Thaunowaga as the original suggester: but it has preserved nothing
more of his biography. The delegate from the Oneidas was Otatschechta.
That he came from, and lived at, the locality of the stone,
and was renowned for his deeds and wisdom, is probable. This comprises
the brief biography of two celebrated aboriginal sages and
statesmen. Three periods of transference, of their council fire, have
been named, all of which were probably prior to the confederation.
Their fourth remove was down the valley to the present site of Oneida
Castle&mdash;a place which then, as now, they called KUNAWALOA,
meaning a manâ€™s head on a pole. At this place they lived and held
their council fire, when the Dutch, in 1609, discovered and ascended
the Kohatatea, or, Hudson river. Such are the accounts of their
sachems and wise men. It is a general confirmation of them, that
the other members call them Younger Brother.</p>

<p>By another and older Indian tradition, an earlier date is assigned to the
Oneida canton, which is regarded as one of the original subdivisions
of the generic stock. It represents this stock as moving from the
west to the east, and at another period, returning towards the point
of sun-setting, leaving the several separate tribes, or cantons, in their
order as they passed. In this migration, the Oneidas are named as
the second in geographical position and order of chronology.
<span class="pagenum" id="Page_51">51</span></p>

<p>They located themselves, says the Tuscarora annalist,<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">30</a> at a stream
called Kaw nah taw te ruh, or Pineries, a tributary, of the Susquehanna,
which originates according to this authority, in Allenâ€™s lake,
ten miles south of Oneida Castle. They were called Ne haw retahgo,<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">31</a>
or Big-Tree, a name, it may be remarked, which does not occur as
the patronymic for this tribe in other authors, nor has it been retained
by them. The distance and course denoted, coincide very nearly
with that of the Oneida stone. It is not known, however, that any
tributary of the Susquehanna exists in that vicinity.</p>

<div class="footnote">

<p><a id="Footnote_30" href="#FNanchor_30" class="label">30</a>
Cusick.</p></div>

<div class="footnote">

<p><a id="Footnote_31" href="#FNanchor_31" class="label">31</a>
In Tuscarora.</p></div>

<p>The two traditions may indeed be reconciled to truth, by supposing
the latter the more ancient one, and that the Onondaga families
before mentioned, constituted a subsequent accession to, and union
with a band who had seated themselves at a prior era, at the spot
denoted; or this band may have remained there, on the general passage
of the people eastward, and thus been the nucleus of the tribe,
on the general return of the people west. In any view, however,
they were called and are still called by the Iroquois, â€œYounger
Brother,â€ which must be considered conclusive, that their nationality
is of a period subsequent to that of the Mohawks, Onondagas, Cayugas,
and Senecas. This fact too, is adverse to the theory, which has
too much the aspect of a mere theory, that the re-migration of the
Iroquois westward from the Atlantic, proceeded like a marching army,
leaving tribes here and there as they went, in a regular chronological
order, each of which took a name, and â€œaltered,â€ as his phrase is,
the language. The writer seems all along, to have had the Jewish
Tribes in his mind. The truth is, ethnologically speaking, no tribe or
nation, alters by an authoritative decision, or pre-thought, its language
or idioms. Such alterations flow from time and circumstances.
Least of all, do wandering savage tribes gravely determine to â€œalterâ€
their dialects. Accident, usage, or caprice, little by little, and at
long intervals, is the parent of new dialects and languages.</p>

<p>A few deductions may be added. By data before introduced, it
will have been seen that it is probable the present confederation,
whatever had preceded it, did not take place till about 1539, or
seventy years before the arrival of Hudson. It may be considered
<span class="pagenum" id="Page_52">52</span>
as probable, that the Oneidas did not remove from the Oneida stone,
into the valley and plains of Oneida Castle, until after the event of
the final confederation between the Five Tribes, gave them security
against internal enemies. The date of this transfer of the council
fire, is rather remote, but not very ancient. A new forest has grown
upon the old cornfields which were once cultivated at their ancient
settlement at the Oneida stone. The appearance of corn hills in rows,
is still clearly perceptible in some parts of this forest. To an inquiry
how such a preservation of the outlines of corn hills could be possible,
my informant, who was an Oneida, answered, that in ancient
times, the corn hills were made so large, that three clusters of stalks
or sub-hills were raised on each circle or hill. There being no
ploughs or other general means of turning up the earth, the same hill
was used year after year, and thus its outlines became large and well
defined. In a black walnut tree, standing on the site of one of these
ancient corn-fields, which was partly cut, and partly broken off, I
counted on the cut part, one hundred cortical layers, and measuring
the broken part, estimated it to have 140 more. Allowing a year for
each ring, the commencement of the growth was in 1555, or 16 years
after the supposed date of the confederacy, and 290 years from the
present date.</p>

<p>The remaining history of the Oneidas can only be glanced at, but
has some points of peculiar interest. They are the only tribe of the
ancient Konoshioni who adhered to us, at least the better part of
them, in our life and death struggle of the revolutionary war, saving
some portion of the Tuscaroras; whose aid, however, is justly due
to the Oneida influence. It was by the Oneidas that the Tuscaroras
were brought off from the south. The Oneidas had long distinguished
themselves in their war excursions against the southern Indians.
Their traditions are replete with accounts of these war parties
against the Oyada, or Cherokees. They had found allies at the
south in the Tuscaroras, who were themselves engaged in desperate
wars, at various periods, against the Catabas, and Cherokees, and
others. Besides this, Iroquois tradition claims the Tuscaroras as one
of their original cantons, or rather as a band of the original Eagwe
Heowe, who had, in early times gone south.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">32</a> And when a crisis
happened in their affairs, they nobly went to their relief, and seated
<span class="pagenum" id="Page_53">53</span>
them on their western confines, between themselves and the Onondagas,
where they remained during the revolution. The Oneidas bore
their full share in the long and bloody wars waged by Iroquois for
more than two centuries, against the French in the Canadas, and
against the distant Algonquins, Hurons and Illinese. And he who
scans the ancient records of treaties and councils, will find that their
sachems were represented in the conferences assembled on this continent,
by the kings and potentates of Europe, who planted colonies
at various times, between the respective Gulphs of Mexico and the
St. Lawrence. After the flight of the Mohawks, in 1776, they were
in the van of the Konoshioni, and to use their symbolic phraseology,
stood in the eastern door of the Long House. When the mixed
Saxon population of New-York and New-England began, after the
war of 1776, to move westward, the Oneidas first felt the pressure
upon their territory. By siding with the colonists, they had secured
their entire ancient domain, from which they ceded to the State,
from time to time, such portions as they did not want for cultivation,
taking in lieu money annuities. Nor did they fail to profit, in a measure,
by the example of industry set before them in agriculture and
the arts. For a while, it is true, they reeled before the march of intemperance,
and sunk in numbers, but many of them learned the art
of holding the plough. From the earliest times they were noted,
along with their more western brethren, for the cultivation of Indian
corn, and the planting of orchards. They also became tolerable
herdsmen, and raised in considerable numbers, neat cattle, horses and
hogs.</p>

<div class="footnote">

<p><a id="Footnote_32" href="#FNanchor_32" class="label">32</a>
Vide Cusickâ€™s pamphlet.</p></div>

<p>To preserve their nationality, their sachems, about the year 1820,
sent delegates west to look out a location for their permanent residence.
They purchased a suitable territory from the Monomonees of
Wisconsin, a wandering and non-industrious race, seated about Green
Bay, and expended a part of their annuities in the payment. This
turned out a wise measure. They soon began to remove, and have
at this time a very flourishing settlement on Duck river, in that territory.
At that location they have established schools, temperance
societies and a church. They bear a good reputation for morals and
industry, and are advancing in civilization and the arts.</p>

<p>By an official return of the date of 1844, they numbered 722
persons at that settlement. Two hundred and ten are still seated
<span class="pagenum" id="Page_54">54</span>
within the boundaries of New-York, mostly in Oneida county. They
are a mild people, of a good stature, and easy manners, and speak a
soft dialect of the Iroquois, abounding in the liquid <i>l</i>, which, together
with a mild enunciation, imparts a pleasing character to their speech.</p>

<h3 id="ONONDAGAS">[<i>c.</i>] Onondagas.</h3>

<p>Onondaga was, from the remotest times, the seat of the Iroquois
government. Granting credence to the account of their own origin,
on the high grounds or falls of the Oswego, they had not proceeded
far up the course of the widely gathered waters of this stream, when
a portion of them planted their wigwams in this fertile region.
Whatever was the cause of their migrating from their primary council
fire, nothing was more natural than that, by pursuing this stream
upward, they should separate into independent tribes, and by further
tracing out its far spread forks, gradually expand themselves, as they
were found by the discoverers and first settlers, over the entire area
of western New-York. On reaching the grand junction of Three
River Point, a part went up the Seneca river, who subsequently dividing,
formed the Senecas and Cayugas. The bands who took the
eastern fork, or Oneida river, pushed forward over the Deowainsta,
or Rome summit, into the first large stream, flowing east, and became
the Mohawks. The central or Onondaga fork was chosen by the
portion who, from the hill country they first located in, took this
name; and from them, the Oneidas, pursuing in fact the track of the
Mohawks, were an off-shoot. That such was the general route, and
causes of their separation, appears as evident as strong probabilities,
in coincidence with their own traditions and modern discovery, can
make it. That the whole of the original number who started from
the south banks of Lake Ontario, did not keep together till they
reached the valley of the Hudson and the sea, and then go back to the
west,&mdash;for so their general tradition has it, is also both reasonable and
probable to suppose. Large bodies of hunters cannot keep long together.
They must separate to procure food, and would separate
from other causes. The first effect of their separation and spread
into various rich vallies, abounding in game, nuts and fish, was a
<span class="pagenum" id="Page_55">55</span>
rapid increase in population. The next, to become overbearing,
quarrel about territory, and fight. They were compelled to build
forts to defend their stations, or secure their women and children,
at night, and by this system, kept down their population to about
its first point of increase. It is altogether probable that they did not
more than maintain, for ages, a stationary population, which occasionally
went down by disease and other calamities, and again revived,
as we know that natural causes, in the laws of vitality, will
revive a people quickly, after the scourge of pestilence.</p>

<p>The idea of a confederation was, it is believed, an old one with
this people, for the very oldest traditions speak of something of this
kind, among the lake and St. Lawrence tribes of older days. When
the present league was formed, on the banks of the Onondaga lake,
this central tribe had manifestly greatly increased in strength, and
distinguished itself in arms, and feats of hunting and daring against
giants and monsters, for in such rencontres their traditions abound.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-055.jpg"
alt="" />
</div>

<p>Most distinguished, however, above all others, east or west, was a
leader of great courage, wisdom and address, called Atotarho; and
when they proposed to form a league, this person, who had inspired
dread, and kept himself retired, was anxiously sought. He was
found, by the Mohawk embassy, who were charged with the matter,
sitting as he is represented in the annexed cut, composedly in a
<span class="pagenum" id="Page_56">56</span>
swamp, smoking his pipe, and rendered completely invulnerable, by
living serpents. These animals extended their hissing heads from all
parts of his head and body. Every thing about him, and the place
of his residence, was such as to inspire the utmost fear and respect.
His dishes and spoons were made of the skulls of enemies, whom he
had slain in battle. Him, when they had duly approached with presents
and burned tobacco in friendship, in their pipes, by way of
frankincense, they placed at the head of their league, as its presiding
officer. They collected a large quantity of wampum, and invested
him with a broad belt of this sacred article. I found the original
drawing of this personage, from which the above is reduced, in the
summer of 1845, in the house of a Seneca on the Cattaragus reservation.
The owner of this curious pictorial relic, on being asked, proceeded
to a chest and carefully took it from its envelope, and allowed
me to make a copy. It represents Atotarho, at the moment of
his discovery, by the Mohawk delegation.</p>

<p>The right thus awarded to the Onondagas, to furnish a presiding
officer for the league, has ever been retained, and is still possessed by
that canton. To the Mohawks, at the same time, was awarded the
Tekarahogea, or chief war captain&mdash;an office, however, of the general
recognition of which, there is a disagreement amongst interpreters.</p>

<p>A singular tradition may be here added. It is said that the
XIIIth Atotarho reigned at Onondaga when America was discovered.
[<a href="#D">D</a>.]</p>

<p>Giving to each Atotarho<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">33</a> a rule of fifteen years, and taking Hudsonâ€™s
voyage as the period the Indians allude to, we should have A.
D. 1414, as the era of the present confederacy, in place of 1539, before
mentioned on the authority of a general tradition recorded by
Pyrlaus. We cannot, however, place much reliance upon Cusickâ€™s
chronology.</p>

<div class="footnote">

<p><a id="Footnote_33" href="#FNanchor_33" class="label">33</a>
Incidental circumstances have led to the substitution of the above head for the original
figure.</p></div>
<p><span class="pagenum" id="Page_57">57</span></p>

<h3 id="CAYUGAS">[<i>d.</i>] Cayugas.</h3>

<p>The history of this canton does not stand out prominently among
the Iroquois while it will be found that as one of the inclusive tribes
who carried their name and fame so high among the aborigines, they
have performed their due part, and produced warriors, sages and
speakers of eminence. Were every thing else, indeed, blotted out of
their history, the fact of their having produced a Logan<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">34</a> would be
sufficient to rescue their memory from oblivion. In their early search
after a place to hunt, fish and plant corn, as an independent tribe,
they, on the assumption of their own traditions, passed up the Seneca
river, into the sylvan and beautiful lake which bears their name. In
visiting this lake the present year, in search of their ancient sites, it
was not without a melancholy interest, that I surveyed, within the
boundaries of Aurora, the remains of one of those apple orchards,
which were ruthlessly cut down by a detachment of the army of
Gen. Sullivan, in his severe but necessary expedition in 1778. Many
vestiges of their ancient residence still remain in Cayuga county, nor
has local memory, in its intelligent and hospitable inhabitants, dropped
from its scroll the names of several of its distinguished chiefs, and
their places of abode. They point to a spot at Springport, now
trenched on by the road, where lie the remains of Karistagea, better
known by his English appellative of Steeltrap, one of their noted
chiefs and wise men, who extended the hospitalities of his lodge to
the first settlers on the â€œMilitary Tract.â€ The nation itself, although
they had fought strenuously under the Red Cross of St. George in
the Revolutionary war, appeared to be composed of mild and peaceable
men, of friendly dispositions towards the settlers. They brought
venison, fish and wild fruits for sale to the doors of families, whose
elder branches yet dwell upon the shores of the Cayuga.</p>

<div class="footnote">

<p><a id="Footnote_34" href="#FNanchor_34" class="label">34</a>
Logan was the son of Skellelimus, a Cayuga, and went early to the Ohio valley, if
he were not born there.</p></div>

<p>Yet their history is a melancholy one, and their decline, on the
settlement of Western New-York, was probably one of the most
<span class="pagenum" id="Page_58">58</span>
striking instances of the rapid depopulation of a tribe in modern days.
Their first cession of land to the State was in 1789. This was confirmed
at the general treaty of Fort Stanwix in 1790, and such had
been the pressure of emigration into that quarter, that in 1795, at a
treaty held at Cayuga bridge, they ceded their reserve of one hundred
miles square in the valley of the Seneca outlet and the basin of Cayuga
lake, reserving but four miles square. In these treaties they
deemed themselves wise to change into large money annuities,<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">35</a> a territory
which was no longer useful for hunting, and which they did
not cultivate.</p>

<div class="footnote">

<p><a id="Footnote_35" href="#FNanchor_35" class="label">35</a>
A perpetual annuity of $2,300 was secured by one of these treaties.</p></div>

<p>Experience has shown, however, throughout America, that Indian
tribes, who live on annuities, and not by agricultural labor, are in
the most dangerous condition of rapid decline. To render the danger
eminent, it needs but the close proximity of a European population,
who present the means of indulging selfish gratifications.
Among these means, so seductive to the Indian mind, ardent spirits
have ever been the most baneful. It proved so at least with the
Cayugas, for within sixteen years after the treaty of Fort Stanwix,
they had all emigrated west. Some of them had rejoined their brethren,
who followed Brant and the Mohawks to Canada. Some had
migrated to Sandusky, in Ohio, and others found a refuge among the
Senecas, near Buffalo. With the Senecas they have ever been on
most intimate terms. Whilst they lived on the Cayuga lake, and
the latter on the Seneca, they were separated by a midland range of
forest, little more than 16 miles broad. They intermingled freely in
their hunting parties, and even in their villages. The inhabitants
still point to a large tree near Canoga, on the banks of Cayuga lake,
where the celebrated orator Red Jacket was born.</p>

<p>In investigating the Indian population of New-York, under the
provisions of the census act, I found 114 Cayugas residing in twenty
families, on the Cattaragus reservation. These families cultivate 316
acres of land, and during the year 1845, they raised 1,970 bushels of
corn, 1,622 of oats, 210 of wheat, 955 of potatoes, and 277 of buckwheat,
besides esculents and small articles. They were found to
possess 43 milch cows, 39 horses, 40 sheep, and 109 hogs. Besides
<span class="pagenum" id="Page_59">59</span>
the Cayugas residing on the Cattaragus, there were found, dispersed
among the other cantons, 83 persons; making the whole number
within the boundaries of New-York, 197. The style of their dwellings
is, generally, that of squared timber, plainly but comfortably
furnished, with glass windows, and plain common furniture. Sixteen
of the number are members of Protestant churches. The males
dress exclusively in the European fashion, and their condition and
prospects are, like those of the Senecas, among whom they dwell, in
a high degree encouraging to the friends of humanity. Of the number
out of the bounds of the State, there have been no accurate means
of judging. The vocabulary of their language (vide appendix O)
will denote its close affinities with other tribes of this family.</p>

<p>From a remark made to me, by a daughter of Brant, (the late Mrs.
Kerr,) at her house near Wellington square, Canada, in 1843, I am
inclined to think, that in the early wars waged by the Iroquois against
the Virginia Indians, the Cayugas defeated and made prisoners the
remnant of the Tuteloes, whom they brought and settled among them,
in the Cayuga country.</p>

<h3 id="HISTORY_AND_ORIGIN_OF_THE_SENECAS">[<i>e.</i>] History and origin of the Senecas.</h3>

<p>One of the first traits which strikes an observer on entering the
territory of this tribe, is the fact that they are called by a name
which is not known in their vocabulary, and which they only recognize
from having long been thus designated by others. Identical as
it is in its present orthography, with the name of the Roman moralist,
it is yet wholly improbable that it had any such origin; it must
be regarded as an accidental coincidence of sound in some other
Indian tongue. That this tongue is the Mohawk, a people who stood
first in position east on the Iroquois borders, is probable, but not certain.
The earlier authors spelt it with a <i>k</i>, with the <i>a</i> final, which
probably had the usual broad sound. It occurs on a map of 1614,
which was brought over from Holland recently, by the historical
agent of the State, and has been laid, by that gentleman, before
the New-York Historical Society, with the proofs of its genuineness,
<span class="pagenum" id="Page_60">60</span>
thus bringing the use of the word within five years of the
voyage of Hudson.</p>

<p>The term by which they call themselves is <span class="smcap">Nundowaga</span>, or the
People of the Hill. A name which leads us at once to consider the
accounts of their own origin. Various relations of this story have
been given, differing in some of their details, but all coinciding in
the main events, namely: that they originated and lived on a well
known hill, at the head of Canandaigua lake, where they were put
in eminent peril of utter destruction by a monstrous serpent, which
circled itself about the fort and lay with its mouth open at the gate.
The following is given from a native source, and has some novel details
to recommend it.</p>

<p>While the tribe had its seat and council fire on this hill, a woman
and her son were living near it, when the boy, one day caught a small
two-headed serpent, called Kaistowanea, in the bushes. He brought
it home as a pet to amuse himself, and put it in a box, where he fed
it on birdâ€™s flesh and other dainties. After some time it had become
so large that it rested on the beams of the lodge, and the hunters
were obliged to feed it with deer; but it soon went out and made its
abode on a neighboring hill, where it maintained itself. It often went
out and sported in the lake, and in time became so large and mischievous
that the tribe were put in dread of it. They consulted on
the subject one evening, and determined to fly next morning; but
with the light of the next morning the monster had encircled the
hill and lay with its double jaws extended before the gate. Some
attempted to pass out, but were driven back; others tried to climb
over its body, but were unable. Hunger at last drove them to desperation,
and they made a rush to pass, but only rushed into the monsterâ€™s
double jaws. All were devoured but a warrior and his sister,
who waited in vain expectancy of relief. At length the warrior had
a dream, in which he was showed that if he would fledge his arrows
with the hair of his sister, the charm would prevail over their enemy.
He was warned not to heed the frightful heads and hissing tongues,
but to shoot at the heart. Accordingly, the next morning he armed
himself with his keenest weapons, charmed as directed, and boldly
shot at the serpentâ€™s heart. The instantaneous recoiling of the monster
proved that the wound was mortal. He began in great agony
to roll down the hill, breaking down trees and uttering horrid noises,
<span class="pagenum" id="Page_61">61</span>
until he rolled into the lake. Here he slaked his thirst, and tried by
water to mitigate his agony, dashing about in fury. At length he
vomited up all the people whom he had eaten, and immediately expired
and sunk to the bottom.<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">36</a></p>

<div class="footnote">

<p><a id="Footnote_36" href="#FNanchor_36" class="label">36</a>
If this be viewed as an allegory, it may admit of this interpretation. Internal feuds
created by somebody brought up in their own lodges, originated hatred and hot blood. In a
long and bloody war, the nation was nearly exterminated; at length the affections of a
woman prevailed. Harmony was restored, and a new era of prosperity began, by removing
the council fire to another place.</p></div>

<p>The fort was immediately deserted, and all who had escaped went
with their deliverer to, and fixed their council fire on, the west shores
of Seneca lake, where Geneva now stands.</p>

<p>The general course of the migration and conquests of the Senecas
has, however, been towards the west. Taking their own general and
ancient traditions of the parent stock, to wit, their origin in the valley
of the Oswego, they may be supposed to have followed the Seneca
branch of those outspread waters to the banks of the Seneca and
Canandaigua lakes, and thence into the rich valley of the Genesee.
At an early day they were limited to the region east of this capital
stream, which, crossing the country in a transverse direction, formed
a natural boundary. There lived west of it, in ancient times, a tribe
who are known as Alleghans, Andastes and Eries, or, as the Senecas call
them, Kah-Kwahs. They had their council fires at or near Buffalo, extending
west and also east. The people called by the French the
Neuter Nation, had placed themselves, so far as we can learn, on the
waters of Oak-Orchard creek, which draws its tributaries in part from
the fertile districts of Genesee, Niagara and Orleans counties. From
the accounts of the Tuscaroras, [<a href="#D">D</a>.] this people were governed in
early times by a queen, who ruled over twelve forts in that quarter.
North of them, embracing the Niagara ridge and the country below
it, dwelt a branch of the Algonquin nation, who are called by the
same authority, <span class="smcap">Twankannah</span>. Other names occur, which are believed
to be either synonymes for these, or minor divisions of the three
principal tribes named, of which some further notice will be taken in
a subsequent paper on the antiquarian remains of the country.</p>

<p>That these Trans-Genesean people were populous and warlike,
not only maintaining their grounds against the Senecas, but often defeating
<span class="pagenum" id="Page_62">62</span>
them and driving them back, is proved not only by the traditions
of the Senecas themselves, but by the striking evidences of
their military strength and skill, denoted by the remains of forts and
intrenchments and cemeteries, yet existing throughout the extensive
area, included between the Genesee and the Niagara, extending up
the southern shores of Lake Erie to Chautauque and the other principal
known Indian routes to the waters of the Alleghany and Ohio.
There is, at least, one authority<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">37</a> for believing that the Eries themselves
were remotely descended from the Senecas, and we have living
tradition to prove [VIII.] that, at the time of their final defeat and so
called extermination, some of them fled west, whilst the remainder of
them, scattered, cut up and depressed, were incorporated in the Seneca
canton.</p>

<div class="footnote">

<p><a id="Footnote_37" href="#FNanchor_37" class="label">37</a>
Cusick.</p></div>

<p>To the Twankannas, the Neuter Nation, and other tribes and
bands, not being Eries, who lived in this portion of the State, the
Iroquois applied the general term of Adirondacks,<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">38</a> a bold, warlike,
northern race, who spread over many degrees of latitude and longitude
in former days, covering, by generic affiliation with other tribes,
all New-England and the Atlantic coast, to North Carolina, and who
are still, in their numerous and subdivided descendants, in the upper
lakes and the west, the most numerous of any of the aboriginal
stocks yet existing east of the Mississippi and Missouri. So long as
the Iroquois remained divided, the Eries and their Algonquin allies
kept their ground; and there is no reason to believe that they began
to decline until a considerable period after the era of the Onondaga
league. That league was at first but little more than an agreement
to stand by each other, and to send delegates and forward news to a
central council; but it put an end to intestine wars, and its popular
capacities soon developed themselves, and made it formidable to their
neighbors. Thus much by way of prelude to their wars, to be noticed
hereafter.</p>

<div class="footnote">

<p><a id="Footnote_38" href="#FNanchor_38" class="label">38</a>
Called Algonquins by the French.</p></div>

<p>The Senecas were from the earliest times the most powerful of the
Iroquois, nearly doubling, in its best estate, the Mohawks. Their
population in past days has been variously estimated, and often exaggerated.
Perhaps Dalton, who puts it at 400 warriors, or 2,000
souls, during the American war, verges to the opposite extreme, and
<span class="pagenum" id="Page_63">63</span>
actually underrates it. Be this as it may, I found the entire Seneca
population, within the State, to be 2,383, residing on four reservations
in the counties of Niagara and Genesee, Erie, Chautauque, Cattaraugus
and Alleghany. They were found to be divided into 538
families, who cultivated, in the aggregate, 8,416 acres of land. The
produce of this land, as near as it could be obtained, as some declined
stating it, was 21,341 bushels of corn, 3,745 of wheat, 20,039 of
oats, and 12,469 of potatoes, besides buckwheat, turneps, peas, and
smaller articles. They possess 1,537 neat cattle, 510 milch cows,
626 horses, 335 sheep, and 2,269 hogs. Other details of their advance
in agriculture were equally flattering. They cut large quantities
of meadow land, possess an adequate supply of farming utensils,
carts, wagons, including many tasty buggies and sleighs. Very
little of their means of subsistence, even in the most unfavored positions,
is derived from the chase. Upwards of 4,000 fruit trees were
counted. The style of their buildings, fences and household furniture,
as well as the dress of the males, is not essentially different, and
little, often nothing at all, inferior to that of their white neighbors.
Temperance and temperance societies exist in a good state in each
canton. Fifteen of their youth have received a collegiate or academic
education. A number of these have studied professions.
About 350 of the children attend private or missionary schools, and
so far as I could obtain returns, some 250 adults are enrolled as
members of Protestant churches. Of this number, there are several
catechists and intelligent educated translators and interpreters of the
language. On the four reservations, there are fifteen native mechanics
and three physicians.</p>

<p>Thus it appears that the energies once devoted by their ancestors
to war and hunting, are in good earnest now directed to husbandry
and the arts; and there is every encouragement to hope, and reason
to believe, that by a continuance in the best measures, they will be
wholly reclaimed and added to the number of useful, intelligent and
moral citizens. In viewing the condition of such a people, hardy,
well formed and active, and pressing forward, as they are, in the
great experiment of civilization, humanity consoles itself with the
hope, that the energy and firmness of purpose which once carried
them, in pursuit of warlike glory, far and wide, will develope itself,
as it has already signally commenced to do, in the labors of the field
<span class="pagenum" id="Page_64">64</span>
and the workshop. Their rude picture-writing upon the bark of
trees, has given place to the school. Their prophetsâ€™ lodges have
been converted into churches; their midnight orgies, at the Indian
dancing house, into societies to promote temperance. It is but applying
present experience to future results, to predict that these
results may become general. The eloquence thrown out by a Red
Jacket, in opposition to the further curtailment of their territory
may shine out, in some of his descendants, to enlighten his people
in agriculture, morals and political economy. Nor ought we to
doubt that the desk and the forum are yet to resound with Seneca
eloquence.</p>

<h3 id="TUSCARORAS">[<i>f.</i>] Tuscaroras.</h3>

<p>The traditions of this canton affirm, that they are descendants of
the original family of Iroquois, who began their existence, or their
nationality, at least at or near the falls of the Oswego. After the
migration of the parent tribe towards the sea, and their return west
and separation into tribes, this band went on west till they reached
Lake Erie. From hence they travelled southwest till they reached
the Mississippi. Part of them crossed the river, and they were thus
divided. Those who went over, became, in time, the enemies of
such as remained on its eastern banks, and were finally lost and forgotten
from their memory.</p>

<p>Terenyawagon, the Holder of the Heavens, who was the patron of
the home bands, did not fail, in this crisis, to direct their way also.
After giving them practical instructions in war and hunting, he guided
their footsteps in their journies, south and east, until they had
crossed the Alleghanies, and reached the shores of the sea, on the
coasts which are now called the Carolinas. They were directed to
fix their residence on the banks of the Cau-tan-o, that is, a Pine in
the water, now called Neuse river, in North Carolina. By this time
their language was altered, but not so much but that they could understand
each other. Here Terenyawagon left them to hunt, increase
and prosper, whilst he returned to direct the remaining Five Nations
to form their confederacy. Thus far the Tuscarora annalist. History
<span class="pagenum" id="Page_65">65</span>
picks up the Tuscaroras precisely where tradition and fable leave
them. On the settlement of Virginia and the Carolinas, they were
found to be the first nation of any stability of purpose, after passing
the Powhatanic tribes, in proceeding south. The intervening coast
tribes were petty chieftaindoms, few in numbers and disunited in
action or policy. They were essentially ichthyophagi. They soon
fell before the two-fold influence of idleness and rum, and have left
little or no history, or traits worth preserving. Such is the history
of the Chowanokes,<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">39</a> the Maratocks, and the Mangoacks, who, in
one hundred and twenty years from the date of Raleighâ€™s patent, had
dwindled from 6,000 to forty-six bowmen.<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">40</a></p>

<div class="footnote">

<p><a id="Footnote_39" href="#FNanchor_39" class="label">39</a>
Mr. Jefferson thinks (vide Notes, p. 152, London ed. of 1787,) that this tribe was
connected with the Tutelos, Nottaways and Meherrins of Virginia.</p></div>

<div class="footnote">

<p><a id="Footnote_40" href="#FNanchor_40" class="label">40</a>
Williamson.</p></div>

<p>The Tuscaroras, who lived in the game country, on the skirts of
the mountains, showed themselves at the mouths of Cantano or Neuse,
Contentny, and Taw rivers. They were, at the time, numerous and
warlike, and as inimical to the inhabitants of the Carolinas, as they
were numerous. They were at war with the Catabas, the Cowetas
and the Cherokees. Numbers, bravery and success, and abundance
of animal food, made them haughty, and they evinced the disposition
of their northern brethren, by trying to subjugate and break down
their neighbors. What they had done with red men, very effectually,
it must be confessed at least with the Catabas, they thought they
might do with the Hugenots of France, the cavaliers of England, and
the protestants of the baronetcy of Graffenried in Germany. It is not
improbable, indeed, that, at a prior era, the Tuscaroras were the very
people who had exterminated the colony left on Roanoke island,
under the first attempts of Sir Walter Raleigh to colonize Virginia.
But, if such were the fact&mdash;a mere conjecture at best&mdash;they mistook
their present neighbors and their own position in attempting to repeat
the act.</p>

<p>This scheme was, however, deeply laid, although it appeared to be
a matter hastily executed. They had long felt a growing jealousy
of the encroaching settlements, and gave vent to it, the first occasion
that offered, by seizing Lawson the surveyor-general of the Province,
on a trip up the Neuse, and after a kind of trial before a council,
putting him to death. The Baron Graffenried, who was with him,
<span class="pagenum" id="Page_66">66</span>
and was also condemned, but saved, on an appeal on the ground of
his being a man of rank and not an Englishman; but they kept him
a prisoner, while they proceeded to execute their ill-advised and nefarious
plot, which was nothing less than the massacre of the entire
colony in one day. The day fixed for this tragedy was the 22d of
September, 1711. Williamson<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">41</a> thinks it was an impulsive movement
arising from the killing of Lawson, who being a public officer,
they felt themselves committed in a war, and resolved to proceed with
the bloody work. For this purpose they divided themselves into small
bands of six or seven, and entering the settlements at various points,
they struck down with the tomahawk on one day one hundred and thirty
persons. To conceal their intentions, they had left their arms, and relied
on their hatchets alone. In this plot, they were assisted by the sea-coast
bands of Corees, Mattamuskeets and Bear-river Indians, some three
or four tribes, denoting a league and maturity in the attempt. But
the plan did not succeed to their wishes, for besides that the colony
consisted then of nearly two thousand men, much spread, it must
needs have happened that many at the time of attack, would be absent
from their homes. The colonists rallied, and prepared to carry the
war home to their subtle assailants. They asked the aid of South
Carolina, which came gallantly to their rescue. The Legislature of
that Province having granted four thousand pounds, placed Col.
Barnwell at the head of a small detachment of armed men, supported
by a large body of Cherokees, Creeks and Catabas, the deadly enemies
of the Tuscaroras. He killed, in various actions, thirty Tuscaroras,
and fifty of the sea-coast auxiliaries, and took two hundred
women and children of the latter prisoners, and returned. The war
thus commenced was continued, with various results for some few
years. The aid of Virginia, as well as South Carolina was invoked
the next year. The Tuscaroras also made vigorous exertions. They
were well provided with arms and ammunition, and despatched runners
to the Senecas for aid. Their auxiliaries, the Mattamuskeets,
Corees and others killed or made prisoners the next winter, forty inhabitants
of the Island of Roanoke or Croatan. The Tuscaroras
prepared to maintain their power by entrenching themselves behind
a picketed work on the river Taw. This work, called fort <span class="smcap">Naharuke</span>,
stood on a plain beside a creek, and consisted of a rampart of earth,
covering the whole ground occupied, defended with palisades. To
<span class="pagenum" id="Page_67">67</span>
protect themselves from artillery, they had dug within this wall,
square pits of earth, six feet deep, covered with poles, and connected
by a wall of earth. They were well provided with corn and ammunition,
and had the means of standing a siege, had they made a wise
provision for water. To obtain this necessary article, they relied on
an artificial ditch leading to the stream.</p>

<div class="footnote">

<p><a id="Footnote_41" href="#FNanchor_41" class="label">41</a>
Hist. North Carolina.</p></div>

<p>To this aboriginal fort Col. Moore of South-Carolina, drove them
from the lower country with 40 musketeers and 800 Indians, in the
early part of the winter of 1713, after having been detained on his
march by a deep snow. He immediately saw the mistake of the
water trench, and placed cannon to rake it. He then fortified the
only passage or point of land, where the Indians would be likely to
escape, and began regular approaches to the work, which he entered
on the 26th of March, 1713, taking 800 Tuscaroras prisoners. It is
not said how many were killed. He had lost of his army, during
the siege, 22 white, and 36 red men killed, and 29 of the former, and
50 of the latter wounded. The Cherokees and their allies claimed
the prisoners, who were taken to the south, and sold as slaves, a part,
as we are left to infer, being offered by the southern Indians, to appease
the spirit of retaliation for prior losses by them.</p>

<p>This brought the tribe to terms, and they entered into preliminaries
of peace, by which they agreed to deliver up twenty men, who
were the contrivers of the plot, and who took Lawson and Graffenried;
to restore all prisoners, horses and cattle, arms and other property;
to treat and pursue the Mattamuskeets and their other allies,
as enemies; and finally, to give two hostages for the peaceable conduct
of each of their towns.</p>

<p>During the following summer, the chief called â€œKing Blount,â€
brought in thirty scalps from his miserably treated allies; â€œbut the
greater part of the nation,â€ says the historian before quoted, â€œunable
to contend, and unwilling to submit, removed to the northward, and
joined the Seneca, and other confederate tribes on the frontiers of
New-York.<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">42</a> Those who remained, were to have settled between the
Neuse and Taw rivers; but an Indian war having broken out in the
southern colonies in 1715, only three months after the peace, with
the Corees and their other former allies, the Tuscaroras, now the
<span class="pagenum" id="Page_68">68</span>
remains of a broken down tribe, feeble in numbers and power, obtained
permission to settle on the <i>north</i> side of the Roanoke river, on a
reservation, where some of them were living in 1803.</p>

<div class="footnote">

<p><a id="Footnote_42" href="#FNanchor_42" class="label">42</a>
Williamson.</p></div>

<p>The whole number of Indians living in North Carolina in 1708,
estimating their fighting men, were 1,608, of whom, the Tuscaroras
constituted 1,200, which would give them, on the ordinary principle
of estimating their population, 6,000 souls. Two thirds of the
whole number of their fighting men were captured at the taking of
fort <span class="smcap">Naharuke</span> in 1713. How many were killed on other occasions
is not certainly known; but it is probable that in this short war
of but three years duration, and owing to the desertion of families,
death by sickness, want, and other casualties consequent upon the
surrender of Naharuke, they sunk to almost immediate insignificance.
Those who fled to their kindred in western New-York, were never
counted. They were estimated, perhaps high, at 200 warriors, in
1776. They were located at first, immediately west of, and in juxtaposition
to the Oneidas, along with whom, they are mentioned as
being secured in their rights, by the treaty of Fort Stanwix, in 1784.
But in fact, they had no independent claim to territory, living merely
as guests, although the confederacy had admitted them as an integral
member, after their disastrous flight from North Carolina, calling
themselves no longer the <span class="smcap">Five</span>, but the <span class="smcap">Six Nations</span>. The Senecas
gave them lands on the Niagara Ridge, after the American
revolution; these were subsequently secured to them in a reservation
made by the State, in the present bounds of Niagara county. Here
they have continued to dwell, having added to their possessions, by an
early purchase from the Holland Land Company, made with the
avails of the sale of their reservation north of the Roanoke, in North
Carolina.</p>

<p>But if the Tuscaroras have erred in policy, and sunk in numbers,
with a rapidity and in a ratio unequalled by any other members of
the confederacy, if we except the Onondagas and Cayugas, they may
be said to have grown wise by experience. Low as their present
numbers are, they hold an exalted rank among their brethren for
industry, temperance, and their general advance in arts, agriculture
and morals.</p>

<p>I found, on making the enumeration, 283 persons living in 53
families, of whom 151 were males and 167 females. These families
<span class="pagenum" id="Page_69">69</span>
cultivated the past year 2,080 acres of land, on which they raised
4,897 bushels of wheat, 3,515 of corn, 4,085 of oats, 1,166 of potatoes,
besides limited quantities of peas, beans, buckwheat and turnips.
They possess 336 neat cattle, 98 milch cows, making 7,537 pounds
of butter, 153 horses, 215 sheep, and 596 hogs.</p>

<p>When it is considered that this enumeration gives an average of
six neat cattle, three horses, (nearly) two milch cows, (nearly) 10
hogs, and 92 bushels of wheat, 966 of corn to each family, their
capacity to sustain themselves, and their advance as agriculturists
will be perceived. Fifty-nine ploughs were found amongst fifty-three
families. They cut 195 acres of meadow to sustain their cattle.
They have over 1,500 fruit trees, and dwell in excellent frame
or square-timber houses, well finished, and for the most part well
furnished. I noticed one edifice of stone, in the process of building,
seated on rising grounds, amidst shade trees, which denotes both
wealth and taste. Other results of civilization are to be already observed.
Among these there are no slight indications of classes of
society, arranging themselves, as rich and poor, intelligent and ignorant,
industrious and idle, moral and immoral.</p>

<p>Of the entire population, 63 are church members, and 231 members
of temperance societies, which is a far higher proportion than is
found in any other of the cantons.</p>

<h3 id="NECARIAGES">[<i>g.</i>] Necariages.</h3>

<p>The Tuscaroras were probably admitted into the confederacy about
1714. Nine years afterwards the Iroquois received the Nicariages.
Under this name the long expatriated Quatoghies, or Hurons, then
living at Teiodonderoghie or Michilimackinac, were taken into the
confederacy as the Seventh Tribe, or canton. This act was consummated
in the reign of George II., at a public council held at Albany
on the 30th May, 1723, on their own desire. A delegation of
80 men, who had their families with them, were present. Of this
curious transaction but little is known. For although done in faith,
it was not perceived that a tribe so far separated from the main body,
<span class="pagenum" id="Page_70">70</span>
although now reconciled, and officially incorporated, could not effectually
coalesce and act as one. And accordingly, it does not appear,
by the subsequent history of the confederacy, that they ever came to
recognize, permanently, the Necariages as a Seventh Nation. The
foundation for this act of admission had been laid at a prior period
by the daring and adroit policy of Adario, who had so skilfully contrived
to shift the atrocity of his own act, in the capture of the Iroquois
delegates on the St. Lawrence, on the Governor-General of
Canada.</p>

<p>It has been mentioned, in a preceding page of this report, that the
Iroquois recommended their political league as a model to the colonies,
long before the American revolution was thought of. And it
is remarkable that its typical character, in relation to our present
union, should have been also sustained, in the feature of the admission,
if not â€œannexation,â€ of new tribes, who became equal participants
of all the original rights and privileges of the confederacy.</p>

<h3 id="ST_REGIS_COLONY_OR_BAND">[<i>h.</i>] St. Regis Colony, or Band.</h3>

<p>This community is an off-shoot of the Iroquois stock, but not a
member of the confederacy. It originated in the efforts commenced
about the middle of the 17th century, by the Roman Catholic church
of France, to draw the Iroquois into communion with that church.
It was, however, but a part of the public policy, which originated
in the reign of Louis XV., to colonize the Iroquois country, and
wrest it from the power of the British crown. When this effort
failed,&mdash;replete as it was with wars, intrigues and embassies, battles
and massacres, which make it the heroic age of our history, the persons
who had become enlisted in the ritual observances of this church,
were induced to withdraw from the body of the tribes, and settle on
the banks of the St. Lawrence, in the area of the present county of
St. Lawrence. It was, in effect, a missionary colony. Its members
were mostly Mohawks, from Caughnawaga, with some Oneidas,
and perhaps a few of the Onondagas, amongst whom there had been
Catholic missions and forts established, at early dates.
<span class="pagenum" id="Page_71">71</span></p>

<p>The exertions made to organize this new canton were, politically
considered, at direct variance with the colonial policy of New-York,
and were therefore opposed by the persons entrusted by the crown
with Indian affairs, and also by the councils of the confederacy.</p>

<p>Those persons who composed it assimilated in faith, and almost as
a necessary consequence, they soon did so in politics.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">43</a> They went
off in small parties, secretly, and after they had become embodied
and located, they were regarded, in effect, as foreign Indians, and
were never recognized or admitted to a seat in the confederacy. The
feeling caused by this separation, among the tribes themselves,
amounted to bitterness, and it is a feeling which, I had occasion to
observe on one occasion, is not forgotten by the existing cantons
even at this day.</p>

<div class="footnote">

<p><a id="Footnote_43" href="#FNanchor_43" class="label">43</a>
Some exceptions to this existed. The noted chief called Col. Louis, who rendered
the American cause such essential service, during the siege of Fort Stanwix, in 1777,
was of the St. Regis tribe, agreeably to information given to me, at Oneida Castle, the
present year, by Abraham Dennie.</p></div>

<p>The St. Regis colony increased rapidly, but had some extra stimulants
to promote its growth, its success being equally dear to the
political and ecclesiastical policy of France. It became a thorn to
the frontier towns and settlements of New-England, during the
whole of the old French war, so called, and of the American revolution.
Some of the forays of this band into the Connecticut valley
were productive of thrilling and heart rending events, as those must
have realized who have had their youthful sympathies excited by
narrations of the touching captivities of the Hows and the Williams,
of that valley.</p>

<p>When the 54&deg; parallel came to be drawn, under the provision of
the treaty of Ghent, it cut the St. Regis settlement unequally in
two, leaving the church and the larger portion of the Indian population
within the bounds of Canada. Those who reside within the
limits of New-York, numbered, the past summer, three hundred and
sixty souls.
<span class="pagenum" id="Page_72">72</span>
<span class="pagenum" id="Page_73">73</span></p>

<hr class="chap" />

<h2 id="III_EPOCH_AND_PRINCIPLES_OF_THE_IROQUOIS">III. EPOCH AND PRINCIPLES OF THE IROQUOIS
LEAGUE.</h2>

<h3 id="CONSIDERATIONS">[<i>a.</i>] Considerations.</h3>

<p>Something on this head appears desirable, if it be only to mitigate,
in some degree, our historical ignorance, and want of accurate or
precise information, touching it. The question of the principles of
their social and political association, is one of equal interest and obscurity,
and would justify a more extended inquiry than is here
given.</p>

<h3 id="ERA_OF_THE_CONFEDERATION">[<i>b.</i>] Era of the Confederation.</h3>

<p>Chronology finds its most difficult tasks in establishing dates among
our aboriginal tribes. Pyrlaus, a missionary at the ancient site of
Dionderoga or Fort Hunter, writing between 1742 and 1748, states,
as the result of the best conjectures he could form, from information
derived from the Mohawks, that the alliance took place â€œone age, or
the length of a manâ€™s life, before the white people came into the
country.â€<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">44</a> He gives the following as the names of the sachems of
the Five Nations, who met and formed the alliance:</p>

<div class="footnote">

<p><a id="Footnote_44" href="#FNanchor_44" class="label">44</a>
Trans. Hist. and Lit. Com. Am. Philo. Soc. vol. 1, p. 36.</p></div>

<table>
  <tr>
    <td colspan="2"><span class="smcap">Toganawita</span>, <i>for the Mohawks</i>.</td>
  </tr>
  <tr>
    <td colspan="2"><span class="smcap">Otatschechta</span>, <i>for the Oneidas</i>.</td>
  </tr>
  <tr>
    <td colspan="2"><span class="smcap">Tatotarho</span>, <i>for the Onondagas</i>.</td>
  </tr>
  <tr>
    <td colspan="2"><span class="smcap">Togahayon</span>, <i>for the Cayugas</i>.</td>
  </tr>
  <tr>
    <td><span class="smcap">Ganiatario</span>, }</td>
    <td rowspan="2"><i>for the Senecas</i>.</td>
  </tr>
  <tr>
    <td><span class="smcap">Satagaruyes</span>,}</td>
  </tr>
</table>

<p>The name of <span class="smcap">Thannawage</span> is given as the first proposer of such
an alliance. He was an aged Mohawk sachem. It was decided that
<span class="pagenum" id="Page_74">74</span>
these names should forever be kept in remembrance by naming a person
in each nation, through succeeding generations, after them.</p>

<p>Taking 1609, the era of the Dutch discovery, and estimating â€œa
manâ€™s lifeâ€ by the patriarchal and scriptural rule, we should not at
the utmost have a more remote date than 1539,<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">45</a> as the origin of the
confederacy. This would place the event 18 years after the taking
of Mexico by Cortes, and 47 years after the first voyage of Columbus.
Cartier, who ascended the St. Lawrence to Hochelaga, the present
site of Montreal, in 1535, demonstrates clearly, by his vocabulary
of words, that a people who spoke a branch of the Iroquois language,
was then at the place. This people is usually supposed to
have been the Wyandots, or Hurons. But he makes no remark on a
confederacy. He only denotes the attachment of the people to an
old and paralytic sachem, or head chief, who wore a frontlet of dyed
porcupineâ€™s skin.<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">46</a></p>

<div class="footnote">

<p><a id="Footnote_45" href="#FNanchor_45" class="label">45</a>
For other data on this topic, see the subsequent paper, entitled â€œOnondagas,â€ in
which an earlier date is assigned. See also the article â€œOral Traditions.â€</p></div>

<div class="footnote">

<p><a id="Footnote_46" href="#FNanchor_46" class="label">46</a>
Oneota, p. 172.</p></div>

<p>Curious to obtain some clue to this era, or test of the preceding
data, I made it a topic of inquiry. The Onondagas, the Tuscaroras,
and the several bands, unite in a general tradition of the event
of a confederacy, at the head of which they place Atotarho, (the
same doubtless whose name is spelt Tatotarho above,) but amongst
neither of these tribes is the era fixed. The dates employed by Cusick,
the Tuscarora legendary, giving an extravagant antiquity to the
confederation, are more entitled to the sympathy of the poet than the
attention of the historian, although other traditions stated by him
debarring the dates, may be regarded as the actual traditions of his
tribe. Were the dates moderate, which he generally employs to confer
antiquity on his nation, they might inspire respect. But like the
Chinese astronomers, he loses no little as a native arch&aelig;ologist, by
aspiring after too much.</p>

<p>Atotarho, who by these traditions was an Onondaga, is the great
embodiment of Iroquois courage, wisdom and heroism, and in their
narrations he is invested with allegoric traits, which exalt him to a
kind of superhuman character. Unequalled in war and arts, his
fame had spread abroad and exalted the Onondaga nation to the highest
<span class="pagenum" id="Page_75">75</span>
pitch. He was placed at the head of the confederacy, and his
name, like that of King Arthur of the Round Table, or those of the
Paladins of Charlemagne, was used after his death as an exemplar of
glory and honor; while like that of C&aelig;sar, it became perpetuated as
the official title of the presiding chief. What is said by Pyrlaus respecting
the mode of the transmission of the names of the first delegates
to the council forming the confederacy, appears to be probable.
It is true, so far as is known, but it seems that not only the name of
the ruling chief, but the title of each minor officer in the council, as
he who presents the message; he who stands by the chief or Atotarho,
&amp;c. is preserved to this day by its being the name of an individual
who exercises a similar office.</p>

<p>The best light I could personally obtain from tradition of the date
of the event, viz. the era of the confederacy, came through a tradition
handed down from Ezekiel Webster, an American, who at an
early day settled among the Onondagas, learned their language, married
the daughter of a chief, and became himself a man of great influence
among them. Mr. Tyler of Seneca-Falls, son of one of the
first settlers in the present county of Onondaga, informed me in a
casual interview at Aurora, on the 13th of August, that his father
had received this account from Websterâ€™s own lips, namely, that the
confederation, as related by the Onondagas, took place about the
length of one manâ€™s life before the white men appeared. A remarkable
confirmation of the statement of Pyrlaus.<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">47</a> It must be admitted,
however, that we cannot, without rejecting many positive traditions
of the Iroquois themselves [<a href="#D">D</a>.] refuse to concede a much earlier
period to the first attempts of these interesting tribes to form a general
political association. For eighty years before the American Revolution
they, in friendly recommendation, held up their confederacy
as a political model to the English colonies. (See Colden.) Their
own first attempts to form themselves into one nation may have
borne the same relation to them and their subsequent condition as our
early confederation of States bears to the present Union; and this,
instead of lasting a few years, as did ours, may have continued even
for centuries, among so rude a people, before it could ripen into the
bonds of empire.</p>

<div class="footnote">

<p><a id="Footnote_47" href="#FNanchor_47" class="label">47</a>
A Seneca tradition which is hereafter noticed, places the event of the confederation
four years before the appearance of Hudson in his ship, in the bay of New-York.</p></div>
<p><span class="pagenum" id="Page_76">76</span></p>

<p>Two elementary powers existed at an early day in the Iroquois
cantons, namely, the civil and war chieftainships. There is abundant
evidence, both in their own traditions, and in existing antiquarian
remains, to show that they were at variance, in the early periods of
their history, and fought against each other, and built fortifications
to defend themselves. Partial leagues would naturally fail. League
after league probably took place. When they came to see the folly
of such a course, and proposed to confederate on enlarged principles,
and direct their arms exclusively against others, the question
doubtless arose, how they should be represented in the general council.
It is clear, from the preceding remarks on the era of the confederation,
whatever age we assign to the era itself, that the Rakowanas,<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">48</a>
or leading chiefs of each of the five cantons, did not assemble.
Power was assigned to, and concentrated on one individual, who
stood as the federal representative of his canton in its sovereign capacity.
It was only to the Senecas that two representatives, of this
senatorial dignity, were assigned; a conclusive evidence that they
were, at this era, estimated at double the numerical strength of the
highest of the other four cantons. By these six men, who appear
rather in the capacity of ambassadors, forming the principles of a
treaty, or league, the modern confederacy, as known to us, was organized.
Tradition says that this treaty of alliance was held at
Onondaga, where the central council fire of the confederacy, organized
under it, was also originally fixed, and has permanently remained.
Of the nature and powers of this general council, or congress
of sachems, acting for the whole cantons, some views are
expressed in the following paper.</p>

<div class="footnote">

<p><a id="Footnote_48" href="#FNanchor_48" class="label">48</a>
Mohawk.</p></div>

<h3 id="PRINCIPLES_OF_THE_IROQUOIS_GOVERNMENT">[<i>c.</i>] Principles of the Iroquois Government.</h3>

<p>No one has attended to the operations of the Iroquois government
and polity, as they are developed in their councils and meetings for
general consultation and action, without perceiving a degree of intricacy
in its workings, which it is difficult to grasp. Or rather, the
obscurity may be said to grow out of the little time and the imperfect
opportunities which casual observers have to devote to the object.
<span class="pagenum" id="Page_77">77</span>
For, maturely considered, there is no inherent difficulty in the way.
It seems clear that they came together as independent tribes, who, at
an early age, had all proceeded from the same parental stock, but
who, after an indefinite period of fightings and wars, became convinced
of the short-sightedness of such a course, and fell on the plan
of a confederation which should produce general action, and yet
leave the several members free, both in their internal polity, and in
the exercise of most of their co-tribal powers. It was clearly a confederation
for common purposes of defence and offence, and not a
perfect union. Each tribe, or more properly speaking, canton, was
still governed by its own chiefs, civil and military. They came
together in general councils, by sachems, exercising the power of
delegates.</p>

<p>These delegates or sages came in their hereditary or elective character,
as the case might be, or as the customs and laws of the tribe
in its popular character had decided. But their voices were, in all
cases, either prompted by prior expressions of the warriors and wise
men, or were to be ratified by these known powers. However invested
with authority they but spoke the popular will. The relative
power of the cantons is denoted, and appears as a question that was
already settled, at the first formal general council for the purpose of
confederating. For we there see precisely the same tribal representation,
which has obtained ever after and still prevails; that is to
say, the Mohawks, the Oneidas, the Onondagas, and the Cayugas,
had each one chief, and the Senecas two, making six supreme dignitaries
or state counsellors. That their powers were merely advisory
and interlocutory, and that they aimed to come to harmonious results,
by the mere interchange of opinion, without any formal or solemn
vote, is evident, from all that we know, or can gather from their still
existing institutions. There appeared to have been no penalties&mdash;no
forfeiture of rights&mdash;no binding or coercive power, to be visited
on tribes or chiefs beyond that of <span class="small">OPINION</span>. Popular disapproval was
the Iroquois penalty here and elsewhere. It is equally clear, however,
that a single negative voice or opinion, was of the highest efficacy.
A unanimous decision, not a decision on the majority principle,
was required. The latter was a refinement, and an advance in
polity, which they had not certainly reached, although they seem
inclined now to follow it; and herein we may perceive the great
<span class="pagenum" id="Page_78">78</span>
power and efficacy of their old decisions. These decisions were, in
their effects, clothed with all the power of the most full popular will.
For what each of the senatorial chiefs or delegates, and all the cantons,
pronounced proper, there was no one, in a patriarchal community,
to lisp a word against.</p>

<p>So little power was abstracted from each tribe, and conceded to the
federative council as a fixed government, that it seems not without
scrutiny, that we can perceive there is <i>any</i>. This is, however,
certain. One of the six primary sachems, was selected to preside
over the general councils. His power was, however, exclusively of
a civil character, and extended but little beyond that of a moderator,
but he was a moderator for life, or during the time he retained the
right and full use of his faculties, or until just cause of dissatisfaction
should bring the question of a successor before the council. This
head officer, had also authority to light the council fire,&mdash;that is to
say, he could send messengers, and was if so desired, bound to send
messengers to assemble the general council. The act, and the symbol
of the act were both in his hands. He summoned the chiefs, and
actually lit the sacred fire, at whose blaze their pipes were lighted.
Thus limited, and having no other administrative power, but to appoint
his own Har-yar-do-ah, aid or pipe-bearer, and messengers, he
enjoyed his executive dignity; but had little more power when the
sessions were closed, than belonged to every leading chief of the
component tribes. He was himself bound to respect the messages
of the tribal chiefs, and receive the runners who were sent to him
from the frontiers with news, and he thus performed merely and
exactly the will of each tribe, thus expressed. He was never in
advance of the popular will. The whole hereditary machinery was
made subservient to this. And he was limited to the performance
of these slender, and popular duties. He might, it is true, if a
man of eloquence, talents or bravery, be also the ruling civil chief
of his tribe, and furthermore, its war captain in the field. And such
is known to have actually been the character and standing of Atotarho,
the first presiding chief in their federative councils. He was
a man of energy and high renown. And such was the estimation
in which he was held in his life time, and the popular veneration for
his character after death, that as above denoted, his name became the
distinctive title for the office. Thus much is preserved by tradition,
<span class="pagenum" id="Page_79">79</span>
and the office and title of the Atotarho as presiding sachem, is
not yet extinct, although the tribes have no longer wars to prosecute,
or foreign embassadors to reply to.</p>

<p>But how, it may be asked, is a government so purely popular, and
so simple and essentially advisory in its character, to be reconciled
with the laws of hereditary descent, fixed by the establishment of
heraldic devices, and bringing its proportion of weak and incompetent
minds into office, and with the actual power it exercised, and the
fame it acquired? To answer this question, and to shew how the
aristocratic and democratic principles were made to harmonize, in the
Iroquois government, it will be necessary to go back, and examine the
law of descent among the tribes, together with the curious and intricate
principles of the <span class="smcap">Totemic Bond</span>.</p>

<p>Nothing is more fully under the cognizance of observers of the
manners and customs of this people, than the fact of the entire mass
of a canton or tribeâ€™s being separated into distinct clans, each of
which is distinguished by the name and device of some quadruped,
bird, or other object in the animal kingdom. This device is called,
among the Algonquins, (where the same separation into families or
clans, exists,) <span class="smcap">Totem</span>, and we shall employ the term here, as being
already well known to writers. But while the Algonquins have made
no other use of it, but to trace consanguinity, or at least, remote
affinities of families, and while they have also separated into wild
independencies and tribes, who have assumed new tribal names, and
wandered and crossed each otherâ€™s track and boundaries in a thousand
ways, the Iroquois have turned it to account by assuming it as the
very basis of their political and tribal bond. How far fixity of territorial
possession and proximity of location may have favored or led
to the establishment of this new bond, need not be inquired into
here, but, while we express no opinion favorable to the remote antiquity
of their residence in the north, it must be evident that this tie
would have lost all its binding force if the Alleghanies, the Great
Lakes, or any other very wide geographical areas, had been interposed
between them, and thus interrupted frequent and full intercourse
and united action. A government wholly verbal, must be conceded
to have required this proximity and nearness of access. The Senecas
may be selected as an example of the influence of the Totemic
bond. This canton is still the most numerous of the existing Iroquois
<span class="pagenum" id="Page_80">80</span>
tribes. By the recent census, the results of which accompany
these papers, they number over two thousand four hundred souls.
This population is, theoretically, separated into eight clans or original
families, who are distinguished respectively by the totems of
the wolf, the bear, the turtle, the deer, the beaver, the falcon, the
crane and the plover. Theory at this time, founded doubtless on
actual consanguinity in their inceptive age, makes these clans
brothers. It is contrary to their usages that near kindred should intermarry,
and the ancient rule interdicts all intermarriage between
persons of the same clan. They must marry into a clan whose totem
is different from their own. A wolf or turtle male cannot marry a
wolf or turtle female. There is an interdict of consanguinity. By
this custom the purity of blood is preserved, while the tie of relationship
between the clans themselves is strengthened or enlarged.</p>

<p>But by far the most singular principle connected with totems, the
sign manual of alliance, is the limitation of descent exclusively to the
line of the female. Owing to this prohibition, a chieftainâ€™s son
cannot succeed him in office, but in case of his death, the right of
descent being in the chiefâ€™s mother, he would be succeeded not by
one of his male children, but by his brother;<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">49</a> or failing in this, by
the son of his sister, or by some direct, however remote, descendant
of the maternal line. Thus he might be succeeded by his own grandson,
by a daughter, but not by a son. It is in this way that the
line of chieftainships is continually deflected or refreshed, and family
dynasties broken up.</p>

<div class="footnote">

<p><a id="Footnote_49" href="#FNanchor_49" class="label">49</a>
Thus Hendrick, who fell at the battle of Lake George, in 1755, was succeeded, in
the Mohawk canton, by his brother Abraham, and not by his son.</p></div>

<p>While the law of descent is fully recognized, the free will of the
female to choose a husband, from any of the other seven clans, excluding
only her own, is made to govern and determine the distribution
of political power, and to fix the political character of the tribe.
Another peculiarity may be here stated. The son of a chiefâ€™s daughter
is necessarily destined to inherit the honors of the chieftainship;
yet the validity of the claim must, on his reaching the proper age,
be submitted to and recognized by a council of the whole canton.
If approved, a day is appointed for the recognition, and he is formally
installed into office. Incapacity is always, however, without
<span class="pagenum" id="Page_81">81</span>
exception, recognized as a valid objection to the approval of the
council.</p>

<p>Had this law of descent prevailed among the Jews, whose customs
have been so often appealed to, in connection with our red race,
neither David nor Solomon would ever have sat on the throne. It
would be easy, did the purposes of this paper require it, to show by
other references the futility of the proofs, derived from the supposed
coincidence of customs, which have been brought forward with so
much learning, and so little of the true spirit of research, to prove
the descent of the American aborigines from that ancient and peculiar
people. But if theorists have failed on this ground, what shall
we say of that course of reasoning which lays much stress on the
most slender evidences of nativity, in the instance of the great
Mohawk sachem, to prove the superior chances of recurring talent
in the line of hereditary descent, and the legitimacy of his actual
claims to the chieftainship, on the score of paternal right?<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">50</a> Vide
Appendix C., notes at Oneida Castle.</p>

<div class="footnote">

<p><a id="Footnote_50" href="#FNanchor_50" class="label">50</a>
This remark is not made to depreciate the literary merits of the esteemed and lamented
author of the Life of Brant, but as being simply due to the cause of truth. Few
men have better earned the respect and remembrance of the public than William L.
Stone, whose whole life was an example of what energy and talents can achieve. It
was not, indeed, to be expected that the incessant duties of the diurnal press should permit
historical scrutiny into a matter, very obscure in itself, and of which the details are
only to be gleaned after laborious search at remote points.</p></div>

<p>What was true of the totemic organization of the Senecas, was
equally so of the Mohawks, and of each of the other cantons. Each
canton consisted, like the Senecas, of the clans of the wolf, bear, turtle,
beaver, deer, falcon, plover and crane. But each of these clans
were increments of re-organizations of one of the eight original clans.
They were brothers, and appealed to their respective totems as a
proof of original consanguinity. They were entitled to the same
rites of hospitality, in the lodges of their affiliated totems abroad,
that they were entitled to at home. The affiliated mark on the lodge
was a sufficient welcome of entrance and temporary abode. It results,
therefore, that there were but eight original family clans, estimating
at the maximum number existing in six cantonal departments,
or tribes, and that the entire six tribes were bound together politically
by these eight family ties. As a matter of course, each clan
<span class="pagenum" id="Page_82">82</span>
was not equally numerous in each tribe. This would depend on accidental
circumstances and natural laws; but it is an argument in
favor of the antiquity of the people, or the confederacy, that each
of the tribes had organized in each of the respective clans. For we
cannot suppose that at first there was a systematic, far less, an equal
division of the clans, or that their original separation into separate
tribes, or cantons, was the result of a considerate formal public act.
This would be to reverse the ordinary progress of tribes and nations
who, in early ages, separate from circumstances and causes
wholly casual, such as the ambition or feuds of chiefs, the desire of
finding better places to live, easier means of subsistence, &amp;c.</p>

<p>In the condition of a people, living in a government so purely patriarchal,
following game for a subsistence, and making wars to enlarge
or defend their hunting grounds, the oldest and most respected
man of his clan or totem, would necessarily be its sachem or political
head. We must assume that to be a fixed and settled principle of
their simple constitution and verbal laws, which appears, from all we
know, to have been so. Letters, they had none, and their traditions
on this head are to be gleaned from scattered and broken sources
which do not always coincide.</p>

<p>If each clan had its leading sachem or chief, there were eight principal
chiefs in each canton. Consequently, when the confederacy
consisted of five cantons, there were forty Rakowanas,<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">51</a> or head
chiefs. These were the recognized leaders and magistrates in the villages;
but in effect, in a community thus constituted, each Rakowana
or ruling chief of a clan, has a number of aids, Mishinawas<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">52</a> and minor
officials, who were also regarded as semi-sachems, or chiefs.
This number is always indefinite and fluctuating, but may be supposed
to be, in relation to the ruling Rakowana, as at least five to one.</p>

<div class="footnote">

<p><a id="Footnote_51" href="#FNanchor_51" class="label">51</a>
Mohawk.</p></div>

<div class="footnote">

<p><a id="Footnote_52" href="#FNanchor_52" class="label">52</a>
Algonquin.</p></div>

<p>This would give to each canton forty inferior chiefs, and to the
five cantons, two hundred, denoting a distribution of power and civil
organization, which acting in union must have been very efficacious;
and the more so, when we consider that all their political movements
were entirely of a popular cast, and carried with them the voice of
every man in the canton.
<span class="pagenum" id="Page_83">83</span></p>

<p>This appears to have been the standing civil organization; but it
was entirely independent of the military system. War chiefs appear
ever to have derived their authority from courage and capacity in war,
and to have risen up as they were required in each canton. The Tekarahogea,
or war captain, founded his rights and powers in the Indian
camp, on former triumphs and present capacity; but the office
does not appear to have been a general one recognized by their constitution.
All males were bound to render military service by custom
and opinion, but by nothing else. Disgrace and cowardice were
the penalties, but they were penalties more binding than oaths or
bonds among civilized communities, and always kept their ranks full.
All war parties were, of course, volunteers. It seems that all able-bodied
males over fourteen were esteemed capable of taking the war
path; the early development of martial power being considered of all
traits the most honorable. No title was more honored than that of
Roskeahragehte,<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">53</a> or Warrior.</p>

<div class="footnote">

<p><a id="Footnote_53" href="#FNanchor_53" class="label">53</a>
Mohawk.</p></div>

<p>There was no baggage to encumber the march of an Iroquois army.
The decision of Alexander and the policy of Bonaparte were alike
unnecessary here. Each Iroquois warrior supplied and carried his
own arms and provisions. He joined the war dance, the analogous
term for enlistment, for the particular expedition in hand. If it failed,
or another force was required, other captains called for other volunteers,
and sung their war songs to inflame the ardor of the young.
Taunts and irony of the deepest character were, on these occasions,
flung at the character of the enemy. The war chief lifted his tomahawk
as if actually engaged in combat, and in imagination he stamped
his enemy under foot, while he symbolically tore off his scalp, and
uttered his sharp Sasakwon,<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">54</a> or war whoop.</p>

<div class="footnote">

<p><a id="Footnote_54" href="#FNanchor_54" class="label">54</a>
Algonquin.</p></div>

<p>If it be inquired why this people, with so comparatively small a
population, carried their wars to such an extent, and acquired, probably
in no great time, so wide a sway and power over the other
tribes of the continent, the reply will appear, in a great measure, in
this efficient war organization. It may be said that other tribes had
the same principles. But these eastern and western tribes had feeble
or divided counsels. Each tribe was a sovereignty by itself, and
their powers were tasked by home wars, without attempts at remote
<span class="pagenum" id="Page_84">84</span>
conquest. There is nothing to denote that the number of war chiefs
was ever settled or fixed. Time and chance determined this, as we
observe it in the Algonquin and other American stocks. Fixity, in
the number of the civil chiefs, was indeed rather a theory than an
actuality, and the number must have been perpetually fluctuating,
according to obvious circumstances.</p>

<p>But while the theory of the Iroquois government thus distributed
its powers between two classes of chiefs, one of which ruled in the
council, and the other in the field, there was a third power of controlling
influence in both, which respected, it is true, this ancient
theory, but which annulled, confirmed, originated, or set aside all
other power. I allude to the popular will as exercised by the warriors.
Whatever was proposed had to come under the voice of the
armed men, who had the free right, at all times, to assemble in council,
and put their approval or veto on every measure. Practically
considered, a purer democracy, perhaps, never existed. The chiefs
themselves had no power in advance of public sentiment, or else it
was their policy, as we see it at this day, to express no such power,
but rather to keep in abeyance of, or be the mere agents of the popular
will. In all negociations such absolute power is disclaimed by
them. Acting on principles of the highest diplomacy, they invariably
defer general answers, until a reference can be had to the warriors
or men. They risk nothing by taking grounds in doubtful
positions in advance, and the consequence is that the results of most
Indian councils are unanimous.</p>

<p>There was yet a reserved power in the Iroquois councils which
deserves to be mentioned. I allude to the power of the matrons.
This was an acknowledged power of a conservative character, which
might, at all times, be brought into requisition, whenever policy
required it. And it exists to-day as incontestibly as it did centuries
ago. They were entrusted with the power to propose a cessation of
arms. They were literally peace-makers. A proposition from the
matrons to drop the war club could be made without compromitting
the character of the tribe for bravery; and accordingly, we find, in
the ancient organization, that there was a male functionary, an acknowledged
speaker, who was called the representative or messenger
of the matrons. These matrons sat in council, but it must needs
<span class="pagenum" id="Page_85">85</span>
have been seldom that a female possessed the kind of eloquence suitable
to public assemblies; and beyond this there was a sentiment of
respect due to the female class, which led the tribes, at their general
organization, to create this office.</p>

<p>Councils, so organized&mdash;so perpetually and truly swayed by popular
will, gave the greatest scope for eloquence. Eloquence, in the
aborigines, takes the place entirely of books and letters. It is the
only means of acting on the multitude, and we find that it was,
from the earliest times, strenuously and successfully cultivated by the
Iroquois. By far the best and most abundant specimens of native
eloquence we possess are from this stock. And their history is replete
in proofs that they employed it, not only in their internal
affairs and negociations, but in teaching to appreciate their rights
and the principles of their government.</p>

<h3 id="ANCIENT_WORSHIP">[<i>d.</i>] Ancient Worship.<br />

<span class="small">SACRED FIRE.&mdash;THE SUN A SYMBOL OF DIVINE INTELLIGENCE.</span></h3>

<p>It was a striking peculiarity of the ancient religious system of the
Iroquois that, once a year, the priesthood supplied the people
with sacred fire. For this purpose, a set time was announced for the
ruling priestâ€™s visit. The entire village was apprized of this visit,
and the master of each lodge was expected to be prepared for this
annual rite. Preliminary to the visit, his lodge fire was carefully
put out and ashes scattered about it, as a symbolic sign of desolation
and want. Deprived of this element, they were also deprived of its
symbolic influence, the sustaining aid and countenance of the supreme
power, whose image they recognized in the sun.</p>

<p>It was to relieve this want, and excite hope and animation in
breasts which had throbbed with dread, that the priest visited the
lodge. Exhibiting the insignia of the sacerdotal office, he proceeded
to invoke the Master of Life in their behalf, and ended his mission
by striking fire from the flint, or from percussion, and lighting anew
<span class="pagenum" id="Page_86">86</span>
the domestic fire. The lodge was then swept and garnished anew,
and a feast succeeded.</p>

<p>This sacred service annually performed, had the effect to fix and
increase the reverence of the people for the priestly office. It acted
as a renewal of their ecclesiastical fealty; and the consequence was,
that the institution of the priesthood among these cantons was deeply
and firmly seated. Whether this rite had any connection with the
period of the solstices, or with the commencement of the lunar year,
is not known, but is highly probable. That men living in the open
air, who are regardful of the celestial phenomena, should not have
noted the equinoxes, is not probable. They must have necessarily
known the equinoxes by the observation of capes and mountains,
which cast their shadows from points and describe angles so very
diverse at the periods of the sunâ€™s greatest recession, or return. Yet
we know not that the time of such extreme withdrawal and return
marked and completed the circle of the year. Their year was, in
all the Algonquin tribes, a lunar year. It consisted of thirteen moons,
each of which is distinctly named. Thirteen moons of 28 days
each, counting from visible phase to phase, make a year of 364 days,
which is the greatest astronomical accuracy reached by the North
American tribes.</p>

<p>That the close of the lunar series should have been the period of
putting out the fire, and the beginning of the next, the time of relumination,
from new fire, is so consonant to analogy in the tropical
tribes, as to be probable.</p>

<p>The rite itself offers a striking coincidence, with that solemn performance
at the close of each year, by the Aztec priests, in the valley
of Mexico, and may not unreasonably be supposed to denote a
common origin for the belief. The northern tribes had, however,
dropped from the ritual, if it ever was in it, that of their remote ancestors,
the horrid rite so revolting in the Aztec annals, of <i>human
sacrifice</i>. For although prisoners were burned at the stake, this was
not an act of the priesthood. It was a purely popular effervescence
of revenge for losses of friends in war, or some other acts done by
the enemy. Such sacrifices appeased the popular cry&mdash;all classes,
young and old, rejoiced in them. They were looked on alone as an
evidence of their nationâ€™s power; and by it the warriors also shewed
<span class="pagenum" id="Page_87">87</span>
their regard for the relations of the bereaved. The widow of the warrior
dried her tears. The children rejoiced&mdash;they hardly knew why&mdash;it
was the triumph of the nation. And they were thus educated to
regard the public burning of prisoners as a proper and glorious deed.
Women, indeed, rejoiced in it apparently more than men. It seemed
a solace for the loss of their progeny. And all authors agree in attributing
to the older females the most extravagant and repulsive acts
of participation and rejoicing in these warlike rites.</p>

<h3 id="WITCHCRAFT">[<i>e.</i>] Witchcraft.</h3>

<p>The belief in witchcraft prevailed extensively among the North
American tribes. It is known that even in modern times, it was one
of the principal means used by the Shawnee prophet to rid himself
of his opponents, and that the venerable Shawnee chief Tarhe and
others were sacrificed to this diabolical spirit.</p>

<p>Among the Iroquois the belief was universal, and its effects upon
their prosperity and population, if tradition is to be credited, were at
times appalling. The theory of the popular belief, as it existed in
the several cantons, was this. The witches and wizzards constituted
a secret association, which met at night to consult on mischief, and
each was bound to inviolable secrecy. They say this fraternity first
arose among the Nanticokes. A witch or wizzard had power to turn
into a fox or wolf, and run very swift, emitting flashes of light.
They could also transform themselves into a turkey or big owl, and
fly very fast. If detected, or hotly pursued, they could change into
a stone or rotten log. They sought carefully to procure the poison
of snakes or poisonous roots, to effect their purposes. They could
blow hairs or worms into a person. [<a href="#D">D</a>.]</p>

<p>While in Onondaga, James Gould, one of the original settlers on
the Military Tract, told me that he had been intimate with Webster,
the naturalized Onondaga, who told him many things respecting the
ancient laws and customs of this people. Amongst them there was
a curious reminiscence on the subject of witchcraft. Webster had
<span class="pagenum" id="Page_88">88</span>
heard this from an aged Onondaga, whom he conversed with during
a visit which he once made to Canada. This Onondaga said that he
had formerly lived near the old church on the Kasonda creek, near
Jamesville, where there was in old times a populous Indian village.
One evening, he said, whilst he lived there, he stepped out of his
lodge, and immediately sank in the earth, and found himself in a large
room, surrounded by three hundred witches and wizzards. Next
morning he went to the council and told the chiefs of this extraordinary
occurrence. They asked him whether he could not identify the
persons. He said he could. They then accompanied him on a visit to
all the lodges, where he pointed out <i>this</i> and <i>that</i> one, who were marked
for execution. Before this inquiry was ended, a very large number of
persons of both sexes were killed. He said &mdash;&mdash;<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">55</a> hundred.</p>

<div class="footnote">

<p><a id="Footnote_55" href="#FNanchor_55" class="label">55</a>
Having doubts, I omit to fill this blank.</p></div>

<p>Another tradition says that about fifty persons were burned to death
at the Onondaga castle for witches. [<a href="#D">D</a>.]</p>

<p>The delusion prevailed among all the cantons. The last persons
executed for witchcraft among the Oneidas, suffered about forty years
ago. They were two females. The executioner was the notorious
Hon Yost of revolutionary memory. He entered the lodge, according
to a prior decree of the Council, and struck them down with a
tomahawk. One was found in the lodge; the other suffered near the
lodge door. [<a href="#B">B</a>.]</p>

<h3 id="WIFES_RIGHT_TO_PROPERTY">[<i>f.</i>] Wifeâ€™s Right to Property.</h3>

<p>Marriage, among the Iroquois, appears to be a verbal contract between
the parties, which does not affect the rights of property.
Goods, personal effects, or valuables of any kind, personal or real,
which were the wifeâ€™s before, remain so after marriage. Should any
of these be used by the husband, he is bound to restore the property
or its worth, in the event of separation. It is not uncommon at present
to find a husband indebted to a wife for moneys loaned of her,
<span class="pagenum" id="Page_89">89</span>
derived from payments or property, which she owned, and still owns,
in her own right; and it is a cause of union in some cases where,
without this obligation, a separation would probably ensue.</p>

<p>Marriage is therefore a personal agreement, requiring neither civil
nor ecclesiastical sanction, but not a union of the rights of property.
Descent being counted by the female may be either an original cause
or effect of this unique law.
<span class="pagenum" id="Page_90">90</span>
<span class="pagenum" id="Page_91">91</span></p>

<hr class="chap" />

<h2 id="IV_ARCHAEOLOGY">IV. ARCH&AElig;OLOGY.</h2>

<p>In considering the subject of American antiquities it may facilitate
the object, to erect separate eras of occupancy, to which the facts
may be referred. Such a division of the great and almost unknown
period, which preceded the arrival of Europeans, will at least serve
as convenient points to concentrate, arrange and compare the facts
and evidences brought forward; and may enable the observer, the
better to proceed in any future attempts to generalize.</p>

<p>There appear to have been three eras in the aboriginal occupancy
of the continent, or more strictly speaking, three conditions of occupancy,
which may be conveniently grouped as eras, although the precise
limits of them, may be matters of some uncertainty. To make
this uncertainty less than it now is, and to erect these eras on probable
foundations, the proofs drawn from monuments, mounds, fortifications,
ditches, earth-works, barrows, implements of art, and whatever
other kind of evidence antiquity affords, may, it is thought, be
gathered together in something like this shape, namely:</p>

<p>1. Vestiges and proofs of the original era of the aboriginal migration
from other parts of the globe. These, so far as arts or evidences
of a material character are denoted, must necessarily be exceedingly
limited, if any, of undoubted authenticity, shall indeed
now be found. The departments of physiology, and philology,
which have heretofore constituted the principal topics of research,
are still an attractive, and by no means a closed field.</p>

<p>2. Proofs and vestiges of their continental migrations, wars, affinities
and general ethnological characteristics, prior to the discovery of
the continent. Such are the grouping of languages; the similarity,
or dissimilarity of arts, modes of defence, and means of subsistence.
<span class="pagenum" id="Page_92">92</span></p>

<p>3. Proofs and vestiges of occupancy, change, and progress, subsequent
to the Columbian period.</p>

<p>With regard to the first era, it is almost wholly the subject of general
and profound scientific and philosophical investigations, which
require a union of great advantages for successful study. The second
and third eras, fall within the compass of ordinary observation.
Both kinds of proof may exist at the very same localities. They do
not necessarily imply diverse or remote geographical positions. We
know that some of the leading tribes, the Cherokees, (till within a few
years,) and the Iroquois, for instance, have continued to live in the
very same positions in which they were found by the first explorers.</p>

<p>As their chiefs and warriors died, they carried to their places of
burial, (such was the result of ancient and general custom,) those
kinds of ornaments, arms and utensils, which were the distinguishing
tokens of art, of the several eras in which they lived.</p>

<p>The coming of European races among them introduced fabrics of
metal, earths, enamels, glass, and other materials more or less durable,
and capable of resisting decomposition. These would necessarily
take the place of the aboriginal articles of stone and shell, before
employed.</p>

<p>If, then, places of sepulture were permanent, the inquirer at the
present day would find the various fabrics of the second and the third
era, in the same cemeteries and burial grounds, and sometimes in the
same barrows and mounds.</p>

<p>Modes of defence would also alter by the introduction of the second
period. The simple ring-fort, with palisades, crowning a hill, which
would serve as a place of excellent defence, against bows and arrows
and clubs, would prove utterly useless, as the Tuscaroras found
at Naharuke in 1712, after the introduction of artillery. A trench
to obtain water, from a spring or creek, leading from one of the
works of the older period, might have been so covered as to afford
full protection from the simple aboriginal missiles. Besides this,
the combination of several tribes, as the Iroquois, the Algonquins,
the Eries, Alleghans and others, might render these simple forts, defended
with ditches, mounds, and otherwise, no longer necessary, in
<span class="pagenum" id="Page_93">93</span>
the interior of their territory, after the time of such general combinations
or confederacies. And in this case, these works would be
deserted and become ruins, long before the period of the discovery.</p>

<p>It is affirmed by their traditions, that, in the older periods of their
occupancy of this continent, they were even obliged, or their fears
suggested the measure, to build coverts and forts to protect themselves
and families from the inroads of monsters, giants and gigantic
animals. We are not at liberty to disregard this, be the recitals symbolic
or true. Such places would afford convenient shelters for their
women and children, at the particular times of such inroads, while
the warriors collected to make battle against the common enemy.
Whether this enemy carried a huge paw or a spear we need not determine.
The one was quite as much an object of aboriginal terror
as the other. Whatever be the character of the antiquarian object
to be examined, it will be well to bear in mind these ancient and
changing conditions of the aboriginal population. If no absolute
historical light be elicited thereby, we shall be the more likely to get
rid of some of the confessed darkness enveloping the subject, and
thus narrow the unsatisfying and historically hateful boundaries of
mystery.</p>

<p>In applying these principles to the antiquarian remains of the area
of western New-York, which has been a theme of frequent allusion
and description, at least since the life time of De Witt Clinton, it is
merely proposed to offer a few contributions to the store of our antiquities,
in the hope that other and abler hands may proceed in the
investigation.</p>

<h3 id="VESTIGES_OF_AN_ANCIENT_FORT_OR_PLACE_OF_DEFENCE_IN_LENOX_MADISON_COUNTY">[<i>a.</i>] Vestiges of an Ancient Fort or Place of Defence in Lenox, Madison county.</h3>

<p>Some years have elapsed since I visited this work,<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">56</a> and the plough
and spade may have further obliterated the lines, then more or less
<span class="pagenum" id="Page_94">94</span>
fully apparent. But in the meantime no notice of it has been published.
The following outlines denote its extent and character.</p>

<div class="footnote">

<p><a id="Footnote_56" href="#FNanchor_56" class="label">56</a>
1812.</p></div>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-094.jpg"
alt="" />
</div>

<p>A. indicates the lines of a picketed work. B. is an extensive
plain, covered with wild grass and some shrubbery, which had once
been in cultivation. The northern edge of this plain is traversed by
a stream, which has worn its bed down in the unconsolidated strata,
so as to create quite a deep gorge, C. This stream is joined from
the west, by a small run, having its origin in a spring, D. Its channel,
at the point of junction, is as deep below the level of the plain
as the other.<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">57</a> The point of junction itself forms a natural hornwork,
<span class="pagenum" id="Page_95">95</span>
which covered access to the water. The angle of the plain,
thus marked, constituted the point defended. The excavations E.
may have once been square. They are now indentations, disclosing
carbonaceous matter, as if from the decay of wood. No wood, or
coal, however, existed. Their use in this position is not apparent,
connected with the designated lines of palisades, unless it be supposed
that they were of an older period than the latter, and designate
pits, such as the aborigines used in defence. This idea is favored by
the ground being a little raised at this point, and so formed that it
would have admitted the ancient circular Indian palisade. If such
were the case, however, it seems evident that the spot had been selected
by the French, at an early period, when, as is known, they
attempted to obtain a footing in the country of the Oneidas. The
distance is less than ten miles northwest of Oneida Castle. It probably
covered a mission. The site, which my informant, living near,
called the <span class="smcap">Old French Field</span>, may be supposed to have been cultivated
by servants or traders connected with it.</p>

<div class="footnote">

<p><a id="Footnote_57" href="#FNanchor_57" class="label">57</a>
Some few miles below this stream is the site of an iron cupola or blast furnace,
where the red or lenticular oxyd is reduced.</p></div>

<p>The oak and maple trees, which once covered it, as denoted by
the existing forest, F. F., are such, in size and number, as to have
required expert axmen to fell.</p>

<p>With the exception of two points, in the Oneida Creek valley,
where there are still vestiges of French occupation, supported by tradition,
this work is the most easterly of those known, which remain to
testify the adventurous spirit, zeal and perseverance which marked
the attempt of the French crown to plant the flag and the cross in
western New-York.</p>

<p>The bold nature of this scheme to colonize the country, and bring
the Iroquois to acknowledge their dependence upon France, and the
importance of the experiment and the issue, cannot be well conceived
without reference to the history of those times. Pending the famous
expedition of the Chevalier de Vandreiul, 1696, into the Iroquois
country, it is known that the Jesuit Milet was stationed among the
Oneidas, over whom he had so much influence, that soon after
the termination of this vain display of power, thirty Oneidas deserted
to the French, and desired that Milet might be appointed their
pastor.<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">58</a></p>

<div class="footnote">

<p><a id="Footnote_58" href="#FNanchor_58" class="label">58</a>
Coldenâ€™s Five Nations, p. 193.</p></div>
<p><span class="pagenum" id="Page_96">96</span></p>

<h3 id="ANCIENT_SITE_OF_THE_ONONDAGAS">[<i>b.</i>] Ancient site of the Onondagas in the valley of the
Kasonda, or Butternut creek of Jamesville.</h3>

<p>The fact that the ruins of a square fort, with extensive sub-lines
in the nature of an enclosure, had existed on the elevated grounds on
the right banks of this stream, a mile or two from Jamesville, at the
period of its first settlement, led me to visit it. There was the more
interest imparted to this well attested tradition of the present inhabitants,
by the accounts of the Onondagas, that this valley, in its extent
above and below Jamesville, was one of their earliest points of settlement,
prior to the era of their establishing their council fire at
Onondaga Hollow. The subjoined sketch, although not plotted
from actual measurement, will convey an idea of the relative position
and former importance of the principal features, geographical and
artificial, denoted.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-096.jpg"
alt="" />
<span class="pagenum" id="Page_97">97</span>
</div>

<p>A. indicates the site of the fort, which, at the time of my visit,
was covered with a luxuriant field of wheat, without a feature to
denote that it had ever been held under any other jurisdiction but
that of the plough. The farm which embraces it, is owned and occupied
by Isaac Keeler, who remarks that, at the time he came to
settle here, the site of the old fort was an extensive opening in the
forest, bearing grass, with some clumps of wild plumb trees, and a
few forest trees. On this opening, the first regiment of militia that
ever paraded in Onondaga county, met. It was commanded by
<span class="smcap">Major De Witt</span>, after whom the township is now named.</p>

<p>About the year 1810, he felled an oak, near the site of the fort,
measuring two feet six inches in diameter. In recutting it for fire
wood, after it had been drawn to his door, a leaden bullet was found,
covered by one hundred and forty-three cortical layers. From its
position, embedded as it was in the compact wood, it was still some
distance to the heart of the tree. He thinks this tree may have been
a sapling when the bullet was fired. Whether this conjecture be
true or not, one hundred and forty-three years appear to have elapsed
since the bullet assumed its position. This would give A. D. 1667
as the era.</p>

<p>In 1666, the Governor of Canada concluded a treaty with the
Onondaga Iroquois, as is seen from the â€œParis Documentsâ€ obtained
by Mr. Broadhead. Coldenâ€™s history of the Five Nations, which
has been the principal source of information heretofore, after a brief
summary of traditionary matter,<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">59</a> in the first chapter, opens with the
transactions in 1665. This matter is more fully and satisfactorily
stated by Charlevoix in his history of New France, from whom it is
presumable, Colden drew his information of the former power and
pre-eminence of the Adirondacks.</p>

<div class="footnote">

<p><a id="Footnote_59" href="#FNanchor_59" class="label">59</a>
The States General of Holland surrendered New-York to the English crown in
1664.</p></div>

<p>During this year De Traci came out as viceroy of New-France,
and the same year Monsieur Coursel, who is notorious for his perfidy
in executing the Iroquois sachem, Agariata, arrived with the commission
of Governor-General of Canada. But there is little to be found
bearing directly on the subject before us.
<span class="pagenum" id="Page_98">98</span></p>

<p>It would appear from the journal of the Jesuit, Father Le Moyne,
as given in the missionary â€œRelacions,â€ that the country of the Onondagas
was not discovered and explored until the year 1653. Facts disclosed
by him in the same letter denote, however, prior negociations
with the French authorities, and we are probably to understand only that
as yet, no missionaries from his or any other order, had visited, or
been established amongst this tribe. In this view, and from the incidental
light which he throws on some other topics, such as the new
breaking out of the war with the Eries, the discovery of the salt
springs, and the existence of the buffalo in the country, this letter is
important to the early Iroquois history, and a translation of it is
hereto appended. It is certain that no mission or fort had then
been introduced. A footing may, however, have been gained by the
French within the next fourteen years, that is, at the time of the apparent
date of the existence of the old fort on the right banks of the Kasonda.<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">60</a></p>

<div class="footnote">

<p><a id="Footnote_60" href="#FNanchor_60" class="label">60</a>
Fire-arms began to be first introduced among the Iroquois in 1609, the very year that
Hudson explored the river now bearing his name. In this year, Champlain, heading
the Algonquins, with some regular troops, in lake Corlear, (since called Champlain,)
defeated the Mohawks by the use of fire-arms.</p></div>

<p>Where history fails, we may appeal to tradition and to the proofs
drawn from antiquarian remains. Isaac Keeler, who is above mentioned,
exhibited to me one-half of the brass circle of a dial plate,
three inches (less two-tenths) in diameter, which had been ploughed
up by him on the site of the fort, or from that general area. This
circle had engraved, in good Roman characters, the numbers II, III,
IV, V, VI, VII, VIII. He likewise exhibited the box of a small
brass pocket compass, with a screw lid one inch and two-tenths in
diameter. From this instrument the needle had been removed and its
place supplied by vermillion, the highly prized war pigment of the
Indians. When plowed up and found at the bottom of a furrow, it
was encrusted with oxide, but restored by washing and friction to its
original color and even surface. On being opened, it was found to
contain the pigment, of which I examined a portion. It appeared
to me to have been, not the Chinese vermillion of the trade, but the
duller red article, which is, I believe, a peroxide of lead prepared by
the Dutch.
<span class="pagenum" id="Page_99">99</span></p>

<p>Among the articles which he had preserved were the following:</p>

<p>1. A crucifix of brass of two inches in length, ornamented by a
human figure, and having a metallic loop for suspending it.</p>

<p>2. An octagonal medal, four-tenths of an inch, of the same material,
bearing a figure with the name â€œSt. Agatha,â€ and the Latin
word â€œoraâ€&mdash;a part of the Gregorian chant.</p>

<p>3. A similar medal, five-tenths of an inch in length, with a figure,
inscribed â€œSt. Lucia,â€ and the same fragment of a chant.</p>

<p>4. A rude medal of lead, an inch and four-tenths long, ovate, with
the figure of the Savior, as is supposed, being that of a person suspended
by the outstretched hands, however, and the figure of a
serpent, as if this form of temptation had been presented during his
advent. On the reverse, is a sitting figure, which bears most resemblance
to a common and characteristic position of one of the native
priests or prophets. Should this conjecture be correct, this figure
may have been intended, adopting the Indian method, to teach the
office of the Savior by a symbol. He is thus shown, however, to be
merely the priest and prophet of men&mdash;an idea which does not coincide
with Catholic theology, and which, if not enlarged and corrected
by verbal teaching, would convey no conception of his divine character
and atonement, and thus leave the Onondaga neophyte as essentially
in the dark as before. To figure the Savior as the great Jesukeed
of men, as is done in this medal, is indeed the most extraordinary
and audacious act of which the history of missions among rude
nations affords any parallel. The novelty of this feature in this apparently
home-wrought model, gives it a claim to be hereafter figured.</p>

<p>5. An iron horse-shoe, four and a half inches long nearly, and five
inches, lacking two-tenths, broad, with three elongated nail holes in
each side, and a clumsy steel cork, partially worn. The peculiar
fabric of this shoe, its clumsiness and spread, and the little mechanical
skill which it evinces in the hammering and general make, denote
it to be very clearly the workmanship of a Canadian blacksmith,
such as a rude Canadian blacksmith is still to be witnessed, in the
lake country, and to have been, at the same time, intended for the
unfarriered hoofs of the Canadian horse.</p>

<p>6. A pair of iron strap hinges, common and coarse. These my
informant had turned to account, by employing them to hang the little
<span class="pagenum" id="Page_100">100</span>
gate which led, through a small flower plat, to his dwelling house.
See figure F.</p>

<p>These articles have been selected for notice from many of more
common occurrence, such as beads of coarse paste, enamel and glass,
of various sizes and colors, which are evidently of European make.
My informant further stated that a blacksmithâ€™s anvil, vice, horn,
and almost every other article of a smithâ€™s shop, had been from time
to time found on the site or in the vicinity, but there was nothing of
this kind in his possession. On the south declivity of the hill, near
the present road leading east to Pompey hill, there is a spring still
sheltered with shrubbery, which he supposes furnished the fort with
water.</p>

<p>This fort constitutes but a part of the very marked evidences of
former occupancy by man in a civilized state, and in a forgotten age,
which occur in this portion of Onondaga, chiefly in the present towns
of Pompey, Lafayette, Dewitt, Camillus and Manlius. For such of
these evidences as did not pass under my personal notice, reference is
made to letter C in the documentary appendix. Other observed localities
and facts derived from other witnesses, illustrating the character
of this fort, and of the ancient Indian settlements in the Kasonda
valley, are marked H in the annexed sketch.</p>

<p>In this plate B denotes the site of an ancient Onondaga town or
village, immediately on the banks of the stream, where water could
be readily obtained for all purposes. C is the locality of the cemetery
used at the period, on the ascending grounds on the north banks
of the stream. It constitutes a well marked transverse ridge. Immediately
west of it rises a natural mound, marked D, of large size,
nearly conical in its shape, and terminating in a flat surface or plain,
of an ovate border, some twelve by seventeen paces. James Gould,
the proprietor of the land, who, from his residence, guided me to the
spot, remarks that this conical hill, was formerly covered with a hard
wood forest, similar in its species to those of the surrounding country,
with the exception of a spot, some four or five paces diameter on its
apex. This spot was, however, completely veiled from sight by the
overtopping trees until the arcanum was entered. From the peculiar
character of this eminence, and its relative position to the village and
burial ground, it may be supposed to have been the site of the seerâ€™s
lodge, from which he uttered his sacred responses.
<span class="pagenum" id="Page_101">101</span></p>

<p>Speaking of the old fort of Kasonda, this informant remarked,
that when he came into the country, its outlines could still be traced,
that it was a square fort, with bastions, and had streets within it. It
had been set round with cedar pickets, which had been burned to the
ground. Stumps of these ancient palisades were struck by the
plough. It is on this testimony, which at the same time, denotes a
violent destruction of the work, that the geometrical figure of it,
represented in A, is drawn. He had, I think, been in the revolutionary
army, and drawn his bounty lands, as many of the original settlers
on the military tract had done. He knew therefore, the import
of the military terms he employed.</p>

<p>In a collection of aboriginal antiquarian articles at his house, he
permitted me to make drawings of any taken from the fort grounds,
or disinterred from ancient Indian graves, which appeared to me to
merit it. Of these, but a few are pertinent to the present inquiry.
These are as follows:</p>

<p>Number 1, represents an antique collar or medal, [Nabiko&aacute;gun,]
wrought out of sea shell. It is crossed with two parallel, and two
horizontal lines, ornamented with dots, and dividing the surface into
four equal parts. An orifice exists for introducing a string to suspend
it about the neck. This species of article, is found in Indian graves of
the period preceding the discovery of the continent, or not extending
more than one or two generations into the new period. It was probably
an elegant ornament when bright and new, and exhibiting the
natural color and nacre of the shell. Inhumation has so far served
to decompose the surface, as to coat it with a limy or chalky exterior,
which effervesces in mineral acids. By scraping deep into it, the
shelly structure is detected. This kind of ornament, varying much
in size, was probably soon replaced by the metallic gorget and medal
introduced by the trade, and has long been unknown both to Indians
and traders. I found it first in Indian cemeteries of the west,
without, however, for some time suspecting its real nature, supposing
it some variety of altered pottery, or enamel paste; but have since
traced it over the entire area of the ancient occupation of western
New-York, and, so far as examined, of Canada.</p>

<p>No. 2. A stone ring, one inch and two-tenths in diameter, made of
a dark species of somewhat hard steatite or slaty rock. Its characteristic
<span class="pagenum" id="Page_102">102</span>
trait is found in its adaptation to the middle finger, (of a male)
and its having eleven distinct radiating lines.</p>

<p>No. 3. A globular bead or amulet, [Minace,] of sea shell one inch
and a half in diameter, solid and massy, having an orifice for suspending
it. It is slightly ovate. Its structure from shell, is distinctly
marked. Like the flat medal-shaped Nabiko&aacute;gun (No. 1.) of the
same material, it has a limy coating from the effects of partial
decomposition. In the remaining features of the sketch, referred to,
letters G. G., denote ancient remains of a European character in
the contiguous part of the town of Pompey, which are more particularly
described in the documentary appendix.</p>

<p>E. represents the Twin Mounds, two natural formations of fine
gravel and other diluvial strata, situated on the south side of the
creek, on the farm of Jeremiah Gould. These mounds are conspicuous
features in the landscape, from their regularity, and position on
elevated grounds, as well as from their connection with the ancient
Indian history of the valley. These pyramidal heaps of earth are connected,
by a neck of earth, in the manner represented. They exhibit
the appearance of having been cleared of the forest, almost entirely, at
an ancient date. The surface exhibits numerous pits or holes, which
excite the idea of their having served as a noted locality for the Indian
Assenjigun, or pit for hiding or putting <i>en cache</i>, corn or other
articles, to preserve it from enemies, or as a place of deposit during
temporary absences from the village. There can, I think, be little
question that this was the true use and relation these geological eminences
bore to the ancient town on the Kasonda, marked B. Such,
too, is the general impression derived from local tradition. Some
years ago, a skeleton was exhumed from one of these <i>caches</i>.
<span class="pagenum" id="Page_103">103</span></p>

<h3 id="ANTIQUITIES_OF_POMPEY_AND_ADJACENT_PARTS_OF_ONONDAGA_COUNTY">[<i>c.</i>] Antiquities of Pompey and adjacent parts of Onondaga county.</h3>

<p>No part of western New-York has furnished a larger number of
antiquarian remains, or been more often referred to, than the geographical
area which constituted the original town of Pompey.
There is, consequently, the less need of devoting elaborate attention
to the details of this particular locality. It was first visited and described
by De Witt Clinton, in 1810-11,<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">61</a> and the plough has since
rendered it a task less easy than it then was, to examine the lines of
its ancient works and its arch&aelig;ological remains. It is quite evident,
from the objects of art disclosed at and about these antique sites of
security and defence, that civilized man dwelt here in remote times,
and there must be assigned to this part of the State a period of European
occupancy prior to the commonly received historical era of
discovery and settlement, or, at least, if falling within it, as there
is now reason to believe, yet almost wholly unknown, or forgotten
in its annals. Sismondi has well remarked, that only the
most important events come down to posterity, and that fame, for a
long flight, prepares to forget every thing which she possibly can.
That no accounts should remain of obscure events, in a remote part
of the country, at an early date, is not surprising. As it is, we must
infer both the dates and the people, from such antiquarian remains
of works of art and historical comparisons as can be obtained.</p>

<div class="footnote">

<p><a id="Footnote_61" href="#FNanchor_61" class="label">61</a>
Trans. of Philo. and Lit. Society of New-York.</p></div>

<p>There appear to have been two or three nations, who supplied very
early visitors or residents to ancient Onondaga, namely, the Dutch,
French and Spanish, the latter as merely temporary visitors or explorers.
Both the Dutch and the French carried on an early trade
here with the Iroquois. It is most probable, that there are no remains
of European art, or have ever been any disclosed, in this part
of the country, one only excepted,<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">62</a> which are not due to the early
attempts of the Dutch and French, to establish the fur trade among
these populous and powerful tribes. To some extent, missionary
<span class="pagenum" id="Page_104">104</span>
operations were connected with the efforts of both nations. But
whatever was the stress laid on this subject, by Protestants or Catholics,
neither object could be secured without the exhibition of firearms
and certain military defences, such as stockades and picketed
works, with gates, afforded. No trader could, in the 16th and 17th
centuries, securely trust his stock of goods, domestic animals, (if he
had any,) or his own life, in the midst of fierce and powerful tribes,
who acknowledged no superior, and who were, besides, subject to
the temporary excitement created by the limited use of alcohol. For
we can assign absolutely no date to the early European intercourse
with these tribes, in which there was no article of this kind, more or
less, employed. Probably we should not have been left, as we are,
to mere conjectures, on this subject, at least between the important
dates of 1609 and 1664, had not the directors of the State paper
office in Holland decided, in 1820, to sell the books and records of
the Dutch West India company, as waste paper.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">63</a></p>

<div class="footnote">

<p><a id="Footnote_62" href="#FNanchor_62" class="label">62</a>
Antique stone with an inscription, Albany Academy.</p></div>

<div class="footnote">

<p><a id="Footnote_63" href="#FNanchor_63" class="label">63</a>
Vide Mr. Brodheadâ€™s report.</p></div>

<p>In examining the arch&aelig;ology of this part of New-York, we are,
therefore, to look for decisive proofs of the early existence of this
trade in the hands of the two powers named. The Dutch were an
eminently commercial people, at the epoch in question, and pursued
the fur trade to remote parts of the interior, at an early date. They
had scarcely any other object at the time but to make this trade profitable.
Settlements and cultivation was a business in the hands of
patroons, and was chiefly confined to the rich vallies and intervales of
the southern parts of the State. They were, at the same time, too
sagacious to let any thing interrupt their good understanding with
the natives; and on this account, probably, had less need of military
defences of a formidable kind than the French, who were a foreign
power. It was, besides, the policy of New-France,&mdash;a policy most
perseveringly pursued,&mdash;to wrest this trade, and the power of the
Indians, from the hands of the Dutch and their successors, the English.
They sought not only to obtain the trade, but they intrigued
for the territory. They also made the most strenuous endeavors to
enlist the minds of the Indians, by the ritual observances of the Romish
church, and to propagate among the Iroquois its peculiar doctrines.
They united in this early effort the sword, the cross, and the
purse.
<span class="pagenum" id="Page_105">105</span></p>

<p>Were all the libraries of Europe and America burned and totally
destroyed, there would remain incontestible evidences of each of the
above named efforts, in the metallic implements, guns, sword-blades,
hatchets, locks, bells, horse-shoes, hammers, paste and glass beads,
medals, crucifixes and other remains, which are so frequently turned
up by the plough in the fertile wheat and cornfields of Onondaga.</p>

<p>Looking beyond this era, but still found in the same geographical
area, are the antiquities peculiar to the Ante-Columbian period, and
the age of intestine Indian wars. These are found in various parts
of the State, in the ancient ring forts, angular trenches, moats, barrows,
or lesser mounds, which constituted the ancient simple Indian
system of castrametation.</p>

<p>This era is not less strongly marked by the stone hatchets, pestles,
fleshing instruments, arrow-heads and javelins of chert and hornstone;
amulets of stone, bone and sea-shells, wrought and unwrought;
needles of bone, coarse pottery, pipes, and various other evidences
of antique Indian art. The practice of interring their favorite utensils,
ornaments and amulets with the dead, renders their ancient
grave-yards, barrows and mounds the principal repositories of these
arts. They are, in effect, so many museums of antiquity.</p>

<p>The field for this species of observation is so large and attractive
to the antiquarian, that far more time than was at my command,
would be required to cultivate it. Early in the present year, Mr.
Joshua V. V. Clark visited some of the principal scenes mentioned.
Subsequently, at my suggestion and solicitation, he re-visited the
same localities and extended his inquiries to others of an interesting
character, in the county of Onondaga, descriptions of which are
presented under letter [<a href="#C">C</a>.] of the documentary appendix.
<span class="pagenum" id="Page_106">106</span></p>

<h3 id="ANCIENT_FORTIFICATION_OF_OSCO">[<i>d.</i>] Ancient fortification of Osco,<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">64</a> at Auburn, Cayuga
County.</h3>

<div class="footnote">

<p><a id="Footnote_64" href="#FNanchor_64" class="label">64</a>
This ancient name for the site of Auburn, was communicated to me by the intelligent
Onondaga Taht-kaht-ons, or Abraham Le Fort. It is descriptive of the ford or crossing
place, which anciently existed above the falls, near the site of the present turnpike
bridge. This was crossed by stepping stones, &amp;c. The barks, which made a part of a
rude Indian bridge, were, at the time the name was bestowed, nearly overflowed; the
crossing was very dangerous, as it was just above the brink of the falls, and it was an
act of daring to pass over. The name bestowed at this time became perpetual, although
there may have been but little danger in crossing afterwards.</p></div>

<p>The eminence called â€œFort Hill,â€ in the southwestern skirts of the
village of Auburn, has attracted notice from the earliest times. Its
height is such as to render it a very commanding spot, and crowned,
as it was, with a pentagessimal work, earthen ramparts and palisades
of entire efficacy against Indian missiles, it must have been an impregnable
stronghold during the periods of their early intestine wars.
The following diagram, drawn by James H. Bostwick, surveyor, and
obligingly furnished by S. A. Goodwin, Esq. exhibits its dimensions:</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-106.jpg"
alt="" />
<span class="pagenum" id="Page_107">107</span></div>

<p>The site of this work is the highest land in the vicinity, and a visit
to it affords one of the best and most varied views of the valley of
the Owasco, and the thriving and beautiful inland town of Auburn,
with its public buildings, prison,<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">65</a> and other noted public edifices.
The ellipsis enclosed by the embankments, with their intervening
spaces, has a circumference of 1200 feet. Its minor dimensions are
as follows, namely:</p>

<div class="footnote">

<p><a id="Footnote_65" href="#FNanchor_65" class="label">65</a>
One of the most striking evidences of that tendency of the surface limestone stratification
of western New-York to assume a fissured character, marked by the cardinal
points, is seen in the banks of the Owasco, a short distance below the State prison.</p></div>

<table>
  <tr>
    <td>From</td>
    <td>A.</td>
    <td>to</td>
    <td>M.,</td>
    <td class="tdr">310</td>
    <td>feet.</td>
  </tr>
  <tr>
    <td class="tdc">â€œ</td>
    <td>B.</td>
    <td>to</td>
    <td>L.,</td>
    <td class="tdr">416</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td colspan="2">Opening</td>
    <td>at</td>
    <td>A.,</td>
    <td class="tdr">166</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td colspan="2" class="tdc">â€œ</td>
    <td>at</td>
    <td>B.,</td>
    <td class="tdr">66</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td colspan="2" class="tdc">â€œ</td>
    <td>at</td>
    <td>C.,</td>
    <td class="tdr">78</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td colspan="2" class="tdc">â€œ</td>
    <td>at</td>
    <td>D.,</td>
    <td class="tdr">60</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td colspan="2" class="tdc">â€œ</td>
    <td>at</td>
    <td>E.,</td>
    <td class="tdr">50</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td class="tdr" colspan="2">Wall</td>
    <td>at</td>
    <td>F.,</td>
    <td class="tdr">275</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td></td>
    <td colspan="2" class="tdc">â€œ</td>
    <td>G.,</td>
    <td class="tdr">145</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td></td>
    <td colspan="2" class="tdc">â€œ</td>
    <td>H.,</td>
    <td class="tdr">278</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td></td>
    <td colspan="2" class="tdc">â€œ</td>
    <td>I.,</td>
    <td class="tdr">52</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td></td>
    <td colspan="2" class="tdc">â€œ</td>
    <td>K.,</td>
    <td class="tdr">30</td>
    <td class="tdc">â€œ</td>
  </tr>
</table>

<p>Viewed as a military work, the numerous breaks or openings in
the wall, marked from A. to C., constitute rather its characteristic
trait. They are of various and irregular widths, and it seems most
difficult to decide why they are so numerous. If designed for egress
or regress, they are destitute of the principle of security, unless they
were defended by other works of destructible material, which have
wholly disappeared. The widest opening [of 166 feet,] opens directly
north, the next in point of width [78 feet,] directly south;
but in order to give these or any of the other spaces the character
of entry or sally ports, and, indeed, to render the entire wall defensible,
it must have had palisadoes.</p>

<p>Immediately below the openings at E. D. C., and a part of the
embankment F., there are a series of deep ravines, separated by acute
ridges, which must have made this part of the work difficult of approach.
In front of the great (north) opening, the ground descends
<span class="pagenum" id="Page_108">108</span>
gradually about seventy feet, when there is a perfect acclivity. The
hill has its natural extension towards the east, for several hundred
yards, in the course of which, a transverse depression in the surface
separates the eastern terminus of the ridge from its crown at the site
of the fort.</p>

<p>It is not known that excavations have been made for antiquarian
remains, so that there is no accessory light to be derived from this
source. The entire work conforms to the genius and character of the
red races who occupied the Ohio valley, and who appear to have
waged battle for the possession of this valuable part of the country,
prior to the era of the discovery of America, and ere the Iroquois
tribes had confederated and made themselves masters of the soil.
That the art of defence by field works was cultivated by the ancient
American tribes, is denoted by their traditions, as well as by the present
state of our antiquarian knowledge. This art did not aspire to
the construction of bastions, at the intersection of two right angled
lines, by means of which a length of wall might have been enfiladed
with arrows. Even where the works were a square or parallelogram,
of which there are one or two instances among the oldest
class of forts, such an obvious advantage in defence does not appear
to have occurred. Fire, and the coal chisel, or digger, were the
ready means of felling trees and of dividing the trunks into suitable
lengths for palisades. To heap a pile of earth <i>within and without</i>
such lines, was the mode adopted by the Tuscaroras at the siege of
Naharuke, in 1712, and it is probable that this <i>then</i> powerful and
warlike nation had inherited much of the skill in fort building possessed
by their northern predecessors.</p>

<p>The chief point, in addition to its numerous breaks in the wall,
before noticed, in which this work differs from the generality of antique
native forts of the oldest period in this State, is its very well preserved
elliptical form. A circle is the usual form of the antique forts of
Indian origin in western New-York; and these works are generally
placed on the apex of a hill, covered by ravines as a natural moat,
or they occupy an eminence which commanded other advantages.
For the original communication and survey, above referred to, see
<a href="#E">letter E</a>., documentary appendix.
<span class="pagenum" id="Page_109">109</span></p>

<h3 id="VESTIGES_OF_AN_ANCIENT_ELLIPTICAL_WORK_AT_CANANDAIGUA">[<i>e.</i>] Vestiges of an Ancient Elliptical Work at Canandaigua.</h3>

<p>The Senecas deduce their descent from a noted eminence, bearing
the title of â€œFort Hillâ€ at the head of the sylvan expanse of Canandaigua
lake. The term of Fort Hill, is however, not confined to
that spot, but is, as in the work under consideration, one of common
occurrence, in sundry parts of the ancient and extended area of the
Six Nations. The subjoined sketch, denotes the vestiges of an
ancient strong-hold of the Senecas, of an elliptical form, on elevated
lands about a mile northerly from the village.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-109.jpg"
alt="" />
</div>

<p>This work has been nearly obliterated by the plough. The only
portions of the ancient wall yet remaining, are indicated by the letters
B. B. At A, a dwelling house has been erected, flanked by gardens.
C, is a turnpike or rectangular town road, passing over the apex of
the elevation. The dotted angular lines denote fields in cultivation,
and the dotted ellipses, through these grounds, are laid down from tradition,
<span class="pagenum" id="Page_110">110</span>
rather than from any well defined vestiges in these fields of
the original wall yet visible. D,D, represents a native forest. Judging
from the curves of the portions of wall entire at B,B, in connection
with the era pointed out by the occupant, this work may have
had a circumference of one thousand feet. It occupied a commanding
site. The sections of the wall remaining, denote the labor of many
hands, and if this rampart was crowned with palisades, and secured
in the usual manner with gates, it must not only have furnished a
garrison to a large body of warriors, but have been a work of much
strength.</p>

<p>In excavating the grounds for the road, in the approach to the
village, human bones were found, in considerable quantities, on the
descent of the hill, together with some of the usual vestiges of ancient
Indian art, as evinced in the manufacture of stone and clay
pipes and implements. Nothing of this kind had, however, been
preserved, which appeared worthy of particular description.
<span class="pagenum" id="Page_111">111</span></p>

<h3 id="ANCIENT_ENTRENCHMENTS_ON_FORT_HILL">[<i>c.</i>] Ancient entrenchments on Fort Hill, near Le Roy,
Genesee county.</h3>

<p>The following diagram of this work has been drawn from a pen-sketch,
forwarded by the Rev. Mr. Dewey, of Rochester.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-111.jpg"
alt="" />
</div>

<p>The work occurs on an elevated point of land formed by the junction
of a small stream, called Fordhamâ€™s brook, with Allenâ€™s creek, a
tributary of the Genesee river. Its position is about three miles
north of the village of Le Roy, and some ten or twelve northeast of
Batavia. The best view of the hill, as one of the natural features of
the country, is obtained a short distance north of it, on the road from
Bergen to Le Roy.</p>

<p>To attain a proper conception of its susceptibilities and capacity,
as the site of a work of defence, it is essential to conceive the country,
for some distance, to have had the level of the extreme plain, forming
<span class="pagenum" id="Page_112">112</span>
the highest part of the fort. The geological column of this
plain, after passing down through the unconsolidated strata, appears
to be composed of various strata of corniferous limestone, Onondaga
or hydraulic limestone, and perhaps Medina sandstone. Geological
causes, originating, so far as we can immediately perceive, in the two
streams named, have cut down this series of stratifications, on the
north, east and west, unequally, to the depth of some eighty or ninety
feet, isolating the original plain, on three sides, by the vallies of
Allanâ€™s creek and Fordham brook. Availing themselves of this
heavy amount of natural excavation, the ancient occupants of it further
strengthened its position, by casting up a wall and ditch along
the brow of the two vallies, at the points of their junction, from A.
to B., 60 rods; from A. to D., 30 rods; and from B. to C. 15 rods.
This is as much of the embankment as now remains; but tradition
adds, that, on the earliest occupancy of the county, there were evidences
that the work had been continued south from the extreme
points, C. and D., and connected by an enclosure, parallel to A. B.,
which would have given it a regular quadrangular shape. The encroachments
of the respective vallies, at C. and D., now terminate
the trench. And if we concede that geological changes of this kind
must have required some time for their production, by the present
power of action possessed by the streams named, it is an argument
for the antiquity of the work. But, however antique, it was still
the effort of a rude, and at best half civilized people, at an epoch
when bows and arrows, clubs, spears and stones, and the stone <i>casse-tete</i>,<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">66</a>
were the principal weapons of defence. For these are the
chief objects of antiquarian interest dug from the ground. There
are also disclosed by the place or its vicinity, the amuletum arch&aelig;us
and other amulets of sea shell, bone and fossil stone, which were so
<span class="pagenum" id="Page_113">113</span>
much prized by the ancient red races of this continent, by whom they
were manufactured, and exclusively used before the era of the discovery.
That the spot continued, however, whether a ruin or not, to
be visited or occupied, after this era, is proved by some remains
of art, which were found here and described by Mr. Follet, in
a letter, which constitutes a valuable part of the materials employed
in this description. [See <a href="#APPENDIX">appendix</a>.] But the most remarkable
and distinctive trait connected with its arch&aelig;ology is
the discovery of human bones denoting an uncommon stature and
development, which are mentioned in the same communication.
A humerus or shoulder bone, which is preserved, denotes a stature
one-third larger than the present race, and there is also a lower jaw
bone, preserved by a physician at Batavia, from the vicinity, which
indicates the same gigantic measure of increase.</p>

<div class="footnote">

<p><a id="Footnote_66" href="#FNanchor_66" class="label">66</a>
I find the French word casse-tete more exactly descriptive of the probable and exclusive
uses of the antique stone tomahawk, than any other which has been met with. The
shape of this warlike instrument resembled strongly the ancient crossbill. It presents
the figure of a crescent, tapering gradually to the ends, which are rounded, and proceed
to a sharp point. In the concave centre of the crescent is an orifice for a helve. It is an
instrument denoting skill, and the possession of some mechanical tool for carving it
harder than the dark silecious slate, from which it is generally made. One of these instruments,
sent to me by Mr. Follet, of Batavia, and which, from an inscription, was
found â€œin that vicinity by Jerome A. Clark, Esq. on the 16th May, 1844,â€ is worthy the
chisel of a sculptor.</p></div>

<p>To supply the fort with water, a trench was continued about fifteen
rods, from B at the northeast angle to E, in order to reach a spring
below the declivity. In the isolated portion of the hill, marked F.
haiks of moderate sized round stones have been found, which were
probably one of the ancient means of defence. This spot, from the
remains found, appears also to have been an ancient place of burial.
Among the articles exhumed, were several curious pipes of stone and
earthenware. One of these was formed out of granular limestone;
another was of baked clay in the form of a manâ€™s head and face, the
nose, eyes and other features being depicted in a style resembling some
of the figures in Mr. Stephensâ€™ plates of the ruins of Central America.
The top of the head is surrounded by a fillet; on the occipital part
are also two fillets. The neck has a similar ornament, and there is
another on the breast. The orifices of the ears are denoted, and the
whole evinces no little degree of art. This is the most curious relic
found.</p>

<p>Another pipe of reddish baked clay is ornamented with dots; two
rows of which extend round it, and another in festoons, like a chain
looped up.</p>

<p>Other parts of the topography are denoted by the plot. Q, W, is
Allenâ€™s creek. H, I, K, Fordhamâ€™s brook. L, P, M, a branch of Fordhamâ€™s
brook. R, N, V, denote the road, which passes through the centre
of the work. A former road led from U down the ravine to T.
<span class="pagenum" id="Page_114">114</span>
There was formerly a bridge at N, to cross the ditch. This trench was
estimated by early observers at from eight to ten feet deep, and as
many wide. The earth in making it, had been thrown either way, but
much of it inwards. Forest trees were standing, both in the trench
and on its sides. In size and age they appeared to be equal to the general
growth of the forest. Prostrate upon the ground, there were found
numerous trunks of the heart-wood of black cherry trees of large size.
These were evidently the remains of a more antique forest, which had
preceded the existing growth of beech and maple. They were in such
a state of soundness as to be employed for timber by the first settlers.</p>

<p>There were no traditions among the Indians of the country respecting
the use and design of this work. It was to them, as to the first
settlers, an object of mystery. About half a mile below the hill,
Allenâ€™s creek has a fall of some eighty feet. It is a perpendicular
fall of much beauty. At this place the hydraulic limestone is seen to
be the underlying rock. This rock had also been struck in excavating
the north line of the trench, on â€œFort Hill,â€ and some portions
of it had been thrown out with the earth.</p>

<p>Such are the interesting facts communicated to me, by the gentlemen
whose names have been mentioned. The notice of the present
altered state of the site, and the following just reflections naturally
springing from the subject, may be stated in the exact words of Dr.
Dewey:</p>

<p>â€œThe forest has been removed. Not a tree remains on the quadrangle,
and only a few on the edge of the ravine on the west. By cultivating
the land, the trench is nearly filled in some places, though the
line of it is clearly seen. On the north side the trench is considerable,
and where the road crosses it, is three or four feet deep at the
sides of the road. It will take only a few years more to obliterate it
entirely, as not even a stump remains to mark out its line.</p>

<p>â€œFrom this view it may be seen or inferred,</p>

<p>â€œ1. That a real trench bounded three sides of the quadrangle. On
the south side there was not found any trace of trench, palisadoes,
blocks, &amp;c.</p>

<p>â€œ2. It was formed long before the whites came into the country.
The large trees on the ground and in the trench, carry us back to an
early era.
<span class="pagenum" id="Page_115">115</span></p>

<p>â€œ3. The workers must have had some convenient tools for excavation.</p>

<p>â€œ4. The direction of the sides may have had some reference to the
four cardinal points, though the situation of the ravines naturally
marked out the lines.</p>

<p>â€œ5. It cannot have been designed merely to catch wild animals to
be driven into it from the south. The oblique line down to the
spring is opposed to this supposition, as well as the insufficiency of
such a trench to confine the animals of the forest.</p>

<p>â€œ6. The same reasons render it improbable that the quadrangle was
designed to confine and protect domestic animals.</p>

<p>â€œ7. It was probably a sort of fortified place. There might have
been a defence on the south side by a <i>stockade</i>, or some similar means,
which might have entirely disappeared.</p>

<p>â€œBy what people was this work done?</p>

<p>â€œThe articles found in the burying-ground at F, offer no certain
reply. The axes, chisels, &amp;c. found on the Indian grounds in this
part of the State, were evidently made of the greenstone or trap, of
New-England, like those found on the Connecticut river in Massachusetts.
The pipe of limestone might be from that part of the country.
The pipes seem to belong to different eras.</p>

<p>â€œ1. The limestone pipe indicates the work of the savage or aborigines.</p>

<p>â€œ2. The third indicates the age of French influence over the Indians.
An intelligent French gentleman says such clay pipes are
frequent among the town population in parts of France.</p>

<p>â€œ3. The second and most curious, seems to indicate an earlier age
and people.</p>

<p>â€œThe beads found at Fort Hill are long and coarse, made of baked
clay, and may have had the same origin as the third pipe.</p>

<p>â€œFort Hill cannot have been formed by the French as one of their
posts to aid in the destruction of the English colonies. In 1689, or
156 years ago, the French in Canada made serious attempts to destroy
the English colony of New-York. If the French had made
Fort Hill a post as early as 1660, or 185 years ago, and then deserted
<span class="pagenum" id="Page_116">116</span>
it, the trees could not have grown to the size of the forest generally
in 1810, or in 150 years afterwards. The white settlements had extended
â€˜only twelve miles west of Avonâ€™ in 1798, and some years after
1800, Fort Hill was covered with a dense forest. A chestnut tree cut
down in 1842, at Rochester, showed 254 concentric circles of wood,
and must have been more than 200 years old in 1800. So opposed
is the notion that this was a deserted French post.</p>

<p>â€œMust we not refer Fort Hill to that race, which peopled this country
before the Indians, who raised so many monuments greatly
exceeding the power of the Indians, and who lived at a remote era?â€</p>

<h3 id="ANTIQUE_ROCK_CITADEL_OF_KIENUKA">[<i>g.</i>] Antique rock citadel of Kienuka, in Lewiston, Niagara
county.</h3>

<p>In the preceding sketches, evidences have been presented of the
readiness and good judgment of the aboriginal fort builders of western
New-York,<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">67</a> in availing themselves of steeps, gulfs, defiles, and
other marked localities, in establishing works for security or defence.
This trait is, however, in no case more strikingly exemplified than
in the curious antique work before us, which is called, by the Tuscaroras,
<span class="smcap">Kienuka</span>. The term Kienuka is said to mean the stronghold
or fort, from which there is a sublime view. It is situated about
<span class="pagenum" id="Page_117">117</span>
three and a half or four miles eastward of the outlet of the Niagara
gorge at Lewiston, on a natural escarpment of the ridge.</p>

<div class="footnote">

<p><a id="Footnote_67" href="#FNanchor_67" class="label">67</a>
It is not without something bordering on anachronism, that this portion of the continent
is called New-York, in reference to transactions not only before the bestowal of
the title, in 1664, but long before the European race set foot on the continent. Still
more inappropriate, however, was the term of New-Netherland, i. e. New-Lowland,
which it bore from 1609 to 1664, many parts of the State being characterized by lofty
mountains, and all having an elevation of many hundreds of feet above the sea. In
speaking of these ancient periods, a title drawn from the native vocabulary would better
accord with the period under discussion, if not with the laws of euphony. But the
native tribes were poor generalizers, and omitted to give generic names to the land.
The term of Haonao for the continent, or â€œisland,â€ as they call it, occurs, but this
would have no more pertinence applied to New-York, than to any other portion of it.
The geographical feature most characteristic of the State, is <span class="smcap">Niagara</span>, and next in
prominence, <span class="smcap">Ontario</span>, and either would have furnished a better cognomen for the
State, had they been thought of in season. But it is too late now to make the change,
and even for the remote era alluded to, the name under which the country has grown
great, is to be preferred. It is already the talismanic word for every honorable and
social reminiscence.</p></div>

<p>This ridge, which rises in one massy, up-towering pile, almost
perpendicularly, on the brink of the river, developes itself, as we
follow its course eastward for a mile or two, in a second plateau,
which holds nearly a medium position in relation to the altitude of
the ridge. This plateau attains to a width of a thousand yards or more,
extending an unexplored distance, in the curving manner of the ridge,
towards Lockport. Geologically considered, its upper stratum is the
silurian limestone, which in the order of superposition, immediately
overlies the red shaly sandstone at the falls. Its edges are jagged
and broken, and heavy portions of it have been broken off, and slid
down the precipice of red shaly under grit, and thus assumed the
character of debris. Over its top, there has been a thin deposit of
pebble drift, of purely diluvial character, forming, in general, not a
very rich soil, and supporting a growth of oaks, maples, butternut,
and other species common to the country. From the ascent of the
great ridge, following the road from Lewiston to Tuscarora village,
a middle road leads over this broad escarpment, following, apparently,
an ancient Indian trail, and winding about with sylvan irregularity.
Most of the trees appear to be of second growth; they do not, at
any rate, bear the impress of antiquity, which marks the heavy forests
of the country. Occasionally there are small openings, where
wigwams once stood. These increase as we pass on, till they assume
the character of continuous open fields, at the site of the old burying
ground, orchard and play ground of the neighboring Tuscaroras.
The soil in these openings appears hard, compact and worn out, and
bears short grass. The burial ground is filled almost entirely with
sumach, giving it a bushy appearance, which serves to hide its ancient
graves and small tumuli. Among these are two considerable
barrows, or small elliptic mounds, the one larger than the other,
formed of earth and angular stones. The largest is not probably
higher than five feet, but may have a diameter of twenty feet, in the
longest direction.</p>

<p>Directly east of this antique cemetery, commences the old orchard
and area for ball playing, on which, at the time of my visit, the
stakes or goals were standing, and thus denoted that the ancient
<span class="pagenum" id="Page_118">118</span>
games are kept up on these deserted fields, by the youthful population
of the adjacent Tuscarora village. A small ravine succeeds,
with a brook falling into a gulf, or deep break in the escarpment,
where once stood a saw mill, and where may still be traced some
vestiges of this early attempt of the first settlers to obtain a water
power from a vernal brook. Immediately after crossing this little
ravine, and rising to the general level of the plain, we enter the old
fields and rock fortress of Kienuka, described in the following diagram.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-118.jpg"
alt="" />
<span class="pagenum" id="Page_119">119</span></div>

<p>To obtain a proper conception of this plan, it is necessary to advert
to geological events, in this part of the country, whose effects
are very striking. The whole country takes an impress, in some
degree, from the great throe which worked out a passage for the
Niagara, through seven miles of solid rock, severing, at its outlet,
the great coronal ridge, at its highest point of elevation. Nothing,
we think, is more evident to the observer, in tracing out the Kienuka
plateau, than the evidences which exist of Lake Ontario having
washed its northern edge, and driven its waters against its crowning
wall of limestone. The fury of the waves, forced in to the line of
junction, between the solid limestone and fissile sandstone, has broken
up and removed the latter, till the overlying rock, pressed by its own
gravity, has been split, fissured or otherwise disrupted, and often
slid in vast solid masses down the ragged precipice. Kienuka offers
one of the most striking instances of this action. The fissures made
in the rock, by the partial withdrawal of its support, assume the size
of cavern passages; they penetrate, in some instances, under other
and unbroken masses of the superior stratum, and are, as a whole,
curiously intersected, forming a vast reticulated area, in which large
numbers of men could seek shelter and security.</p>

<p>A. denotes the apex of this citadel of nature. At this point, heavy
masses of the limestone, rest, in part, upon the fissures, and serve as
a covering. From these primary fissures, others, marked C. C. C. C. C.,
proceed. The distance from G. to H. is 227 paces. The cross fissure
at I., thirty-seven paces.</p>

<p>Most of these fissures which extend in the general parallel of the brink
appear to have been narrow, and are now covered with the sod, or
filled with earth and carbonaceous matter, which gives this portion of
them the aspect of ancient trenches. D. denotes a small mound or
barrow. E. F., a brook, dry at midsummer. B. the site of an abandoned
saw-mill, at the head of an ancient lake inlet or gorge. The
arrow head denotes the site of habitations, which are marked by remains
of pottery, pipes, and other evidences of the ancient, rude arts
of the occupants. The parallel dots at B. mark the road, which, at
this point, crosses the head of the gorge. Trees, of mature growth,
occupy some portions of the brink of the precipice, extending densely
eastward, and obscure the view, which would otherwise be commanding,
and fully justify the original name. Directly in front,
<span class="pagenum" id="Page_120">120</span>
looking north, at the distance of seven or eight miles, extends the
waters of Lake Ontario, at a level of several hundred feet below.
The intermediate space, stretching away as far as the eye can trace
it, east and west, is one of the richest tracts of wheat land in the
State, cultivated in the best manner, and settled compactly, farm to
farm. Yet such to the eye is the effect of the reserved woodlands
on each farm, seen at this particular elevation, that the entire area,
to the lake shore, has the appearance of a rich, unbroken forest,
whose green foliage contrasts finely with the silvery whiteness of the
lake beyond. It requires the observer, however, at this time, to
ascend the crown of the ridge, to realize this view in all its beauty
and magnificence.</p>

<h3 id="SITE_OF_AN_ANCIENT_BATTLE-FIELD">[<i>h.</i>] Site of an ancient battle-field, with vestiges of an
entrenchment and fortification on the banks of
the Deoseowa, or Buffalo creek.</h3>

<p>The following sketch conveys an idea of the relative position of
the several objects alluded to. Taken together they constitute the
distinguishing feature in the arch&aelig;ology of the existing Indian cemetery,
mission station, and council-house on the Seneca reservation,
five or six miles south of the city of Buffalo. As such, the site is
one of much interest, and well worthy of further observation and
study. The time and means devoted to it, in the preparation of this
outline, were less than would be desirable, yet they were made use
of, under favorable circumstances, as the current periodical business
and deliberations of the tribe brought together a large part of them, including
the chief persons of education and intelligence, as well as
many aged persons who are regarded as the depositories of their traditions
and lore.</p>

<p>Tradition, in which all concur, points out this spot as the scene of
the last and decisive battle fought between the Senecas and their
fierce and inveterate enemies the <span class="smcap">Kah-Kwahs</span>, a people who are generally
but erroneously supposed to be the same as the Eries.<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">68</a> It is
not proposed in this place, to consider the evidences on this point, or
to denote the origin and events of this war. It is mainly alluded to as
<span class="pagenum" id="Page_121">121</span>
a historical incident connected with the site. It is a site around which
the Senecas have clung, as if it marked an era in their national history;
although the work itself was clearly erected by their enemies. It has
been the seat of their government or council fire, from an early period
of our acquaintance with them. It was here that Red Jacket uttered
some of his most eloquent harangues against the steady encroachments
of the white race, and in favor of retaining this cherished portion of
their lands, and transmitting them with full title to their descendants.
It was here that the noted captive, Dehewamis, better known as Mary
Jemison, came to live after a long life of most extraordinary vicissitudes.
And it is here that the bones of the distinguished <span class="smcap">Orator</span>,
and the no less distinguished <span class="smcap">Captive</span>, rest side by side, with a
multitude of warriors, chiefs and sages. Nor can we, on natural
principles of association, call in question the truthfulness or force of
the strenuous objections, which, for so many years, the whole tribe has
opposed to the general policy of its sale. But these events are now
history; the tribe has come into arrangements to remove to reservations
owned by their brethren, in more westerly parts of the State,
and there will soon be no one left whose heart vibrates with the blood
of a Seneca, to watch the venerated resting places of their dead.</p>

<div class="footnote">

<p><a id="Footnote_68" href="#FNanchor_68" class="label">68</a>
This is a French pronunciation of a Wyandot or Huron term. Vide Hennepin, Amsterdam,
ed. 1698.</p></div>

<p>It was suitable, before the plough was put into these precincts, and
the last trench and mound of the tribe were obliterated, that some memorial
of the locality should be preserved, and I can only regret that
the labor itself has not been better or more successfully accomplished.
<span class="pagenum" id="Page_122">122</span></p>

<div class="figcenter">
<p class="caption">ANCIENT WORK ON BUFFALO CREEK.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-122.jpg"
alt="" />
</div>

<p>A. denotes the site of the mission house; B, of the council
house; D, of the battle field, or that portion of it where the result
was consummated; F, the grave yard. At C, there are still the remains
of a mound, which tradition asserts was raised over the incinerated
bodies of victor and vanquished slain in battle. These bodies
were piled together, interspersed with the carcasses of deer and other
game, which had been hunted with the special view, that it might be
offered as a sacrifice with the bodies, or to appease their spirits in
the land of the dead. In making partial excavations into this mound,
which has been frequently plowed over in modern times, I procured
<span class="pagenum" id="Page_123">123</span>
several partially charred or blackened bones, supposed to represent
parts of the human and brute species; a proof, it would seem, of the
truth of this curious part of the tradition.<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">69</a> Mixed in the funeral
pile, there were set vessels of pottery, with drinks offered as libations
to the dead. And it is certain, also, that pieces of reddish coarse
pottery were obtained at the same time, in making these partial examinations.</p>

<div class="footnote">

<p><a id="Footnote_69" href="#FNanchor_69" class="label">69</a>
The Indian name of Buffalo creek, which gives name to the city, has been variously
written. In the treaty of 1784, at Fort Stanwix, it is called â€œTehoseroron,â€ which is
the Mohawk term, the final <i>n</i> being probably designed to convey a nasal sound. The
word, as pronounced to me by the late Mrs. Carr of Wellington square, Canada, who was
a daughter of the celebrated Brandt, I have written <span class="smcap">Tehoseroro</span>, meaning Place of the
Linden tree. The letters <i>d</i> and <i>t</i> are interchangeable between the Mohawks and Senecas.
The latter, who at the same time do not use the letter <i>r</i>, and have some peculiarities in
the use of the vowels, pronounce it in a manner which I thought should be written
Deoseowa, as above. Mr. Wright, in his â€œMental Elevatorâ€ and â€œSeneca Spelling Book,â€
makes it a word of four syllables, and uses the sound of <i>y</i> as heard in â€œyonder,â€ for the
vowel <i>e</i> in his second syllable. Every practised ear is acute to satisfy its own requisitions
of sound, which is not easy in unwritten languages; and there is besides a marked difference
in the pronunciation of Indians from different localities, or uttered under different
circumstances. Mr. Ellicott, on his original plat of Buffalo, writes it â€œTushuway.â€
Others have spelt it still differently. The meaning of the word has excited but little difference
of opinion. It denotes a locality of the linden or basswood tree, a species found
upon the rich bottom lands of this stream, whose bark was highly valuable to these tribes
for covering their lodges, and for the tough and fibrous inner coat, which at an early time
served them to make both twine and ropes.
</p>
<p>
Whence then, it may be asked, is the origin of the word Buffalo, since it is not found
in the Indian term? Tradition denotes that the range of this animal once extended to
the banks of the great lakes. There was a current opinion among the early travellers
along the shores of Lake Erie, that the bison had been seen and killed on this creek.
Whether the impression arose from, or was traceable, in part or wholly, to a deception
of certain hunters in bringing in â€œother flesh,â€ under the denomination of Buffalo meat,
as has been said, it would be difficult to determine. From whatever cause, it is certain that
the stream acquired the popular name it now bears at an early day, whilst the aboriginal
name was neglected.</p></div>

<p>The dotted lines are designed to show the probable figure and extent
of the work, from the accounts of the Indians. That it was a
circular work, appears to be denoted by the only parts of the wall
yet remaining, which are drawn in black. The site itself was elevated
moderately above the plain. There is no reason to suppose that
this elevation of the surface was artificial. The relative position of
the creek is denoted by G. H marks the position of a stone, which
is connected with the history of their domestic arts, before the discovery
of the country. It was not practicable to obtain accurate admeasurements
of distances; the design being merely to present a
pencil sketch.
<span class="pagenum" id="Page_124">124</span>
<span class="pagenum" id="Page_125">125</span></p>

<hr class="chap" />

<h2 id="V_ANCIENT_STATE_OF_INDIAN_ART">V. ANCIENT STATE OF INDIAN ART.</h2>

<p>To denote the state of art among the aboriginal race, it is necessary
closely to examine such monuments of it, as exist. The word
â€œmonumentâ€ is used to denote any remains of art. Such are their
relics in the form of worked shells and amulets, pottery, carved implements
and utensils of stone, and other antiquarian remains found
in their mounds, graves, fortifications, and other places of ancient
occupancy in our latitudes. Of architectural ruins in stone, which
constitute so striking a portion of aboriginal antiquities, in central
and South America, particularly in the ruins of their temples and
teocalli, (the only form of such architecture indeed, which survives,)
we have no remains north of the latitude of the mouth of the Mississippi,
unless they shall be disclosed in some of the large mounds yet
unopened, or in portions of the country north of such a line, which
yet remains unexplored, west of the extreme sources of the Red river
and the Rio Del Norte.</p>

<p>From this inquiry, we may peremptorily exclude, all articles and
remains of metal (not gold, silver or native copper) and all sculpture
and inscriptions (not picture writing) which have been found and
commented on, with an air of wonder, in various places, but which
are one and all, undoubtedly of European, or to give the greatest
scope to conjecture, of trans-atlantic origin. Such are, to begin with
the highest object, the Grave creek inscription in apparently Celtiberic
characters, the stone with a rude inscription in Roman letters
and Arabic figures found in Onondaga county, and now deposited in
the Albany Academy; the amulets of coarse enamel colored pastes
and glass, of the imperfect fabric of the 15th and 16th centuries,
found in Indian graves; or old village and fort sites, together with
the flattened gun barrels, broken locks, artistsâ€™ tools and other articles
<span class="pagenum" id="Page_126">126</span>
of iron, brass, or semi-vitrified earthenware, which are found over so
considerable an extent of country in western New-York. The latter
are undoubtedly, evidences of either earlier, or more systematic
attempts to settle, if not to found colonies, amongst the <span class="smcap">Red Race</span>
from abroad, than we are yet prepared fully to comprehend. But
there need be no question as to the general era and character of art
to which they belong; they are too clearly European in every instance
to admit of scruple.</p>

<p>The introduction of the fabrics of European art, among the tribes
of this continent, had the inevitable and speedy effect to destroy the
prior Indian arts. It is astonishing to find how soon the aborigines
of our latitudes, lost the art of making culinary vessels of clay; of
carving amulets and pipes out of steatites and other fissile mineral
bodies; of perforating, dissecting and forming sea shells into the
various shapes of wampum, gorgets, pendants, necklaces, belt and
pouch ornaments, and other ornamental fabrics. They no sooner
obtained the light brass, copper, iron, and tin kettle, than they laid
aside the more clumsy and frail <span class="smcap">Akeek</span>, or clay pot; their women
relieved from the labor of selecting and tempering the clays, and
forming it into pots and dishes, were advanced one step in the art of
housewifery, and took the first lesson in European civilization.</p>

<p>The maker of arrow and javelin heads, for this was a distinct art,
was superceded by the superior efficacy of fire arms; and his red
descendant at this day, as well as the gleaner of antiquities, is alike
at a loss to find, where the ancient artist in chert and hornstone procured
his materials of so suitable a quality and fracture, and how he obtained
the skill to chip and form them into such delicate and appropriate
patterns. The small and slender axe of iron, with a steel edge, and
pipe-head, at once took the place of the crescent-shaped stone tomahawk,
which had alone been appropriated to war; while the larger
half-axe, so called, supplanted the clumsy stone <span class="smcap">Agakwut</span> before
employed rather as a gouge to detach coal in the process of felling
trees by fire, than an axe proper. By the application of the common
lathe and turning chisel, those species of thick sea shells, which the
natives had, with so much labor, converted into seawan and wampum,
were manufactured with such superior skill, expedition and cheapness,
(although this is an article which the trader always held comparatively
<span class="pagenum" id="Page_127">127</span>
high) that the old Indian art of the <i>wampum-maker</i>, sunk, like
that of the <i>arrow-maker</i>, never to be revived. But of all the exchanges
made between civilized and savage life, the gift of the steel-trap,
in replacing the Indian trap of wood, was the most eagerly
sought, and highly prized by the hunter, although it hastened the
period of the destruction of the whole class of furred animals, and
thus in effect, brought to a speedy close the Indian dominion.</p>

<p>Pottery was an art known universally among all the tribes from
Patagonia to the Arctic ocean, but was practised with very different
degrees of skill. The northern tribes who bordered on the great
lakes, and thence reached down to the Atlantic, made a rude article,
which just answered the simple purposes of the culinary art. The
clay, or argillaceous material used for it, was such as is common to
diluvial and tertiary soils. It was tempered with silex, in the form
of pounded quartz, or often quartz and field-spar, as it exists in
granite, in quite coarse particles. This mixture prevented shrinkage
and cracks in drying, and enabled the mass to withstand the application
of heat&mdash;an art which has resulted, and would very soon result,
in any given case, from experience. There were no legs to the
Indian <i>akeek</i>, or pot. It was designed to be used, to use a chemical
phrase, as a sand-bath. Being set on the ashes, a fire was built
around it. It might also admit of suspension, by a bark cord tied
below the lip, which flared out well, and thus could be attached to
the ordinary Indian cooking-tackle, namely; a long-legged tripod,
tied at the top with bark.</p>

<p>There is no evidence in the structure of any of this species of pottery,
at least, in these latitudes, that it had been raised or formed on a
potterâ€™s wheel. The fact that prepared clay placed on a revolving
horizontal circle, would rise, by the centrifugal force, if resisted by
the hand, or a potterâ€™s stick or former, was not known to these
tribes; although it is admitted to be one of the oldest arts in the
world. Some skill was consequently required to form the mass and
shape the vessel, without machinery. It was essential to its utility,
and to prevent unequal shrinkage in drying, that the body should be
of uniform thickness; and this art was also, if we may judge from
fragments, and one or two entire vessels examined, very well attained.
<span class="pagenum" id="Page_128">128</span></p>

<p>It is believed that this art, in this quarter, was in the hands of
females; but every female or mistress of a lodge, was not adequate
to it. It must have been the business of a class of persons in each
village, who were professed potters. Tradition says that it was the
practice to mingle some blood in wetting and tempering the clay.</p>

<p>It was impossible that this art, so rude and laborious, and so ill-suited
to perform its offices when done, could survive and continue to
be practised for any length of time after the tribes had been made
acquainted with the products of the European potteries, rude as
these were comparatively speaking, in the fifteenth and sixteenth centuries.</p>

<p>Architecture, as it existed in the north and west, was confined, we
may suppose, to earthen structures, crowned with wood, in the shape
of beams and posts. And it is only as it exhibited a knowledge of
geometry, in the combination of squares and circles, to constitute a
work of defence, that it is deserving of notice. The knowledge of the
pyramid and its durability, is one of the most ancient geometrical discoveries
in the world, and it is quite clear, in viewing the mounds and
teocalli of North America, that the aborigines possessed, or had not forgotten
it. In most of the works of defence, in the western country, the
circular pyramid, or mound of earth of various sizes, formed a striking
feature; whilst in relation to the mounds used for religious ceremonies,
as we must suppose the larger mounds to have been, its
completeness of plan and exact truncation, parallel to the plain or
basis, denotes the prevalence among them, of this ancient architectural
idea. We detect also, in a survey of the old works, the square,
the parallelogram, the circle, and the ellipsis. And these figures
were variously employed in the arrangement of masses of earth, to
produce a rampart and a moat.</p>

<p>The domestic economy required implements to perform the arts
which we express by the words sewing and weaving.</p>

<p>The awl and needle were made from various species of animal
bones of the land and water. The larger awl used to perforate bark,
in sewing together the sheathing of the northern canoe, made from
the rind of the betula, was squared and brought to a tapering point.
A very close grain and compact species of bone was employed for
the fine lodge awl used for sewing dressed skins for garments. After
<span class="pagenum" id="Page_129">129</span>
this skin had been perforated, a thread of deerâ€™s sinew was drawn
through, from the eye of a slender bone needle. There was, besides
this, a species of shuttle of bone, which was passed backwards and
forwards, in introducing the bark woof of mats and bags; two kinds
of articles, the work of which was commonly made from the scirpus
l&aelig;ustris or larger bulrush. It was only necessary to exhibit the
square and round awl, and gross and fine needle of steel, to supercede
these primitive and rude modes of <i>seamstress-work</i> and <i>weaving</i>.</p>

<p>In an examination of Indian antiquarian articles, taken from the
graves and mounds, there is some glimmering of the art of design.
There is no other branch of art to which we can refer the numerous
class of carved ornaments and amulets, or their skill in symbolical or
representative drawing, evinced in their picture writing.</p>

<p>Amulets and neck, ear and head ornaments, constituted a very ancient
and very important department in the arcanum of the Indian
wardrobe. They were not only a part of the personal gear and decorations
which our old British writers sometimes denote â€œbraveries,â€
but they were connected with his superstitions, and were a part of
the external system of his religion. The aboriginal man, who had
never laid aside his oriental notions of necromancy, and believed
firmly in witchcraft, wore them as charms. They were among the
most cherished and valued articles he could possibly possess. They
were sought with great avidity, at high prices, and, after having served
their office of warding off evil, while he lived, they were deposited
in his grave, at death. Bones, shells, carved stones, gems, claws and
hoofs of animals, feathers of carnivorous birds, and above all the
skin of the serpent, were cherished with the utmost care, and regarded
with the most superstitious veneration. To be decked with suitable
amulets was to him to be invested with a charmed life. They
added to his feeling of security and satisfaction in his daily avocations,
and gave him new courage in war.</p>

<p>But if such were the influence of pendants, shells, beads and other
amulets or ornaments, inspired by children who saw and heard, what
their parents prized, this influence took a deeper hold of their minds
at and after the period the virile fast, when the power of dreams and
visions was added to the sum of their experimental knowledge of divine
things, so to call them. To fix it still stronger, the Indian system
<span class="pagenum" id="Page_130">130</span>
of medicine, which admits the power of necromancy, lent its aid.
And thus, long before the period which the civilized code has fixed
on, to determine manâ€™s legal acts, the aboriginal man was fixed,
grounded and educated in the doctrine of charms, talismans, and
amulets.</p>

<p>To supply the native fabric in this particular branch, was more
difficult. Christianity, in a large part of Europe, certainly all protestant
Europe had, in 1600, religiously discarded all such, and kindred
reliances on amulets, from its ritual and popular observances,
where they had taken deep root during the dark ages; and hence
the first English and Dutch voyagers and settlers who landed north
of the capes of Florida, regarded the use of them as one of the
strong evidences of the heathenishness of the tribes, and made light
of their love of â€œbeads and trinkets.â€ It was necessary, however,
to the success of their traffic and commerce&mdash;the great object of
early voyages, that this class of articles should be noticed; and they
brought from the potteries and glass-houses of Europe various substitutes,
in the shape of white, opaque, transparent, blue, black, and
other variously colored beads, and of as many diverse forms as the
genius of geometry could well devise. We see, what it is somewhat
difficult as an inquiry of art otherwise to reach, that they also brought
over a species of paste-mosaic, or curious oval and elongated beads
of a kind of enamel or paste, skilfully arranged in layers of various
colors, which, viewed at their poles, represented stars, radii, or other
figures. These were highly prized by the natives, (ignorant as they
were of the manner of making them,) and were worn instead of the
native amulets. In place of their carved pipes of steatite, or clay
pipes ornamented with the heads of birds, men, or animals, they supplied
them with a somewhat corresponding heavy, plain, or fluted
pipe-bowl, which was designed, like the native article, to receive a
large wooden stem, such as we see among the remote interior tribes,
at the present day. The jingling ornaments of native copper or deer
hoofs, were replaced from European work-shops, by the article of
brass, called â€œhawks-bells,â€ an article which, like that of wampum,
still retains its place in the invoices of the Indian trade.</p>

<p>But by far the most attractive class of fabrics which the commerce
of Europe supplied in exchange for their rich furs and peltries, was
arm-bands, wrist-bands, ear-rings, gorgets, and other ornaments, both
<span class="pagenum" id="Page_131">131</span>
for the person and dress, of silver. This metal was esteemed, as it
is at this day, above all others. Its color and purity led them to
regard it as pre-eminently <i>the</i> noble metal, and its introduction at
once superceded the cherished Nabikoagun Antique, and other forms
of medals and gorgets made from compact sea-shells.</p>

<p>In this manner the introduction of European arts, one after another,
speedily overturned and supplanted the ancient Indian arts, and
transferred them, at the end of but a few generations, from useful
objects to the class of antiquities. It is unnecessary to pursue the
subject to the department of clothing, in which woollens, cottons,
linens and ribbons, took the place of the dressed skins of animals and
birds, and the inner barks of trees, &amp;c. Such objects are no part of
the antiquities to be studied here. They are wholly perishable, and
if any thing is to be gleaned from their study in the unburied cities
of Pompeii and Herculaneum, where stone and marble offered objects
of temporary resistance to currents of flowing lava, they offer no facts
to guide the pen of the antiquarian here. The European and the
Indian fabrics of the 16th century have alike submitted to the inevitable
laws of decomposition; but were it otherwise, could we disinter
from the Indian graves the first duffils, strouds, osnaburgs, and
blankets, that were given to the race, they would only prove that
the latter quickly laid aside the inferior when they could get the
superior article. It would prove that guns and gunpowder, brass
kettles and iron axes, had caused the manufacture of stone darts and
clay kettles to be thrown aside and forgotten, and in like manner the
labors of the spindle and loom had given the Indian, even before
Columbus descended to his grave, a new wardrobe.</p>

<p>To denote what the Indian arts were, at the beginning of the 16th
century, we must resort to their tombs, mounds, and general cemeteries.
The melancholy tale that is told from the dust and bones of
these sacred repositories is to be our teacher and schoolmaster. Its
whispers are low and almost inaudible. There are pauses and lapses
which it is difficult to make out. It requires great care&mdash;nice attention&mdash;examination
and re-examination. We must not hastily compose
the thread of the narrative. We must doubt and reject where
doubt and rejection are proper. We must discriminate the various
epochs of art from the objects disinterred. If objects of various ages
<span class="pagenum" id="Page_132">132</span>
lie in the same cemeteries we must not confound them. Carefully
to labor, patiently to study, cautiously to conclude, is the province of
the antiquarian; and if, after all, he has but little to offer, it is, perhaps,
because there is but little to glean.</p>

<hr class="divide" />

<h3 id="SPECIMEN_OF_IROQUOIS_PICTURE_WRITING">NOTE.</h3>

<blockquote>

<p>The following specimen of Iroquois picture writing should have been placed under the
article â€œOnondagas,â€ where the omission is supplied, by a head from an ancient pipe,
hereafter described under the class of relics named Opoaguna. It represents the first
Iroquois ruler, under their confederacy, named Atotarho.</p></blockquote>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-132.jpg"
alt="" />
</div>
<p><span class="pagenum" id="Page_133">133</span></p>

<hr class="chap" />

<h2 id="VI_RELICS_OF_ABORIGINAL_ART_IN_WESTERN">VI. RELICS OF ABORIGINAL ART IN WESTERN NEW-YORK.<br />

<span class="large">[Antique insignia, amulets, implements and ornaments.]</span></h2>

<p>It will tend to render the work of antiquarian examination exact,
and facilitate comparison, if names descriptive of the general classes
and species of each object of arch&aelig;ological inquiry be introduced.
No science can advance if the terms and definitions of it be left vague.
The mere inception of this design is here announced; it is not proposed,
at present, to do more than submit a few specimens from a
large number of antiquarian articles, the result of many yearsâ€™ accumulation.
The figures and descriptions introduced are confined exclusively
to the geographical area under examination.</p>

<p>To establish the classes of articles, names are introduced from the
Indian vocabulary. These are qualified by specific terms, adjective
or substantive, from the same class of languages, or from the English;
rarely from other sources. A nomenclature derived from
such sources, appeared preferable for these simple objects of savage
art, to one taken from the ancient languages, whose prerogative it
has so long been to furnish terms for science and art.
<span class="pagenum" id="Page_134">134</span></p>

<div class="figcenter">
<p id="PLATEI" class="caption"><span class="smcap">American Antiquities</span>&mdash;Plate I.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-134.jpg"
alt="" />
</div>

<h3 id="CLASS_FIRST"><span class="smcap">Class First.</span> NABIKOAGUNA.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">70</a></h3>

<div class="footnote">

<p><a id="Footnote_70" href="#FNanchor_70" class="label">70</a>
From the Algic, denoting a medal, a breast-plate or collar.</p></div>

<p>Objects of this kind were worn as marks of honor or rank. So
far as known, they were constructed from the most solid and massy
parts of the larger sea shells. Few instances of their having been
made from other materials, are known, in our latitudes. The ruins
and tombs of Central and South America have not been explored, so
far as is known, with this view. Nor have any insignia of this character
been found of stone.</p>

<p>Nabiko&aacute;guna Antique. Fig. 1., <a href="#PLATEI">Plate I</a>. This article is generally
found in the form of an exact circle, rarely, a little ovate. It has
been ground down and re-polished, apparently, from the sea conch.
<span class="pagenum" id="Page_135">135</span>
Its diameter varies from three-fourths of an inch to two inches.
Thickness, two-tenths in the centre, thinning out a little towards the
edges. It is doubly perforated. It is figured on the face and its reverse,
with two parallel latitudinal, and two longitudinal lines crossing
in its centre, and dividing the area into four equal parts. Its
circumference is marked with an inner circle, corresponding in width
to the cardinal parallels. Each division of the circle thus quartered,
has five circles with a central dot. The latitudinal and longitudinal
bands or fillets, have each four similar circles and dots, and one in its
centre, making thirty-seven. The number of these circles varies,
however, on various specimens. In the one figured, they are fifty-two.
The partial decomposition of the surface renders exactitude in
this particular sometimes impossible. This article was first detected,
many years ago, in a medal, one and a half inches diameter, found
in an ancient grave on the Scioto, in Ohio, and was supposed to be a
kind of altered enamel or earthen ware. The structure of the shell
is, however, present in all cases, in its centre. Its occurrence, the
present year, in the ancient fort grounds and cemeteries of Onondaga,
identifies the epochs of the ancient Indian settlements of Ohio
and western New-York, and furnishes a hint of the value of these
investigations. A medium specimen was examined, in the possession
of I. Keeler, jr., Jamesville, very much obliterated; another, of
the minimum size, at James Gouldâ€™s, Lafayette. The largest specimen
seen, is one sent by I. V. V. Clarke, from Pompey and Manlius.
The Indians have no traditions of the wearing of this species of shell
medal, so far as known. It must be referred to the era preceding the
discovery.</p>

<p>Nabiko&aacute;guna Iroquois. Fig. 2, annexed. This article consists of
a metal, which is apparently an alloy. It is slightly ovate, and is
perforated in the rim, so as to have been hung transversely. Its
greatest diameter is two and four-tenth inches. There are no traces
of European art about it, unless the apparent alloy be such. Locality,
valley of Genesee river.
<span class="pagenum" id="Page_136">136</span></p>

<div class="figcenter">
<p id="PLATEII" class="caption"><span class="smcap">American Antiquities</span>&mdash;Plate II.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-136a.jpg"
alt="" />
</div>

<p>Nabiko&aacute;guna Cameo, Fig. 3, 4. <a href="#PLATEIII">Plate III</a>. This well sculptured
article, was discovered in the valley of the Kasonda creek, Onondaga
county. The material is a compact piece of sea shell. It still
possesses, in a considerable degree, the smoothness and lustre of its
original finish. Fig. 4 shews the prominence of the features in profile.
At the angles of the temples are two small orifices, for suspending
it around the neck. The entire article is finished with much
skill and delicacy. [Mifflin Gould.]</p>

<div class="figcenter">
<p id="PLATEIII" class="caption"><span class="smcap">American Antiquities</span>&mdash;Plate III.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-136b.jpg"
alt="" />
</div>

<p>Nabiko&aacute;guna Mnemonic. Fig. 1, <a href="#PLATEIV">Plate IV</a>. This is the head of
an infant represented in the fine red pipe-stone from the Missouri.
Locality, site of the ancient fort of the Kasonda valley. [I. Keeler,
junior.]
<span class="pagenum" id="Page_137">137</span></p>

<div class="figcenter">
<p id="PLATEIV" class="caption"><span class="smcap">American Antiquities</span>&mdash;Plate IV.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-137.jpg"
alt="" />
</div>

<h3 id="CLASS_SECOND"><span class="smcap">Class Second.</span>&mdash;MED&Auml;EKA.</h3>

<p>This class comprises the amulets proper. All the objects of this
class are supposed to have been worn on various parts of the person,
as a defence against witchcraft, sorcery, or spells, or to propitiate
good luck by superstitious means.</p>

<p>Med&auml;eka Missouri. See Fig. 1, <a href="#PLATEV">Plate V</a>, with the illustration of
the manner of its being worn on the breast. This article varies moderately
in length, breadth and figure. It is generally the frustum of
an acute pyramid, perforated in its length, to admit being suspended
from the neck, or ears. The figure exhibited is three inches in length
by two-tenths in breadth at its superior, and nine-tenths at its inferior
extremity. Sometimes, as in the figure given, it has a raised surface
in the direction of the perforation. It is formed of the red pipe-stone
of the Coteau Des Prairie, west of the Mississippi; and its disinterment
from Indian graves in western New-York, denotes an early traffic or exchange
of the article, or rather the material of its construction, with the
tribes in that quarter. This stone is fissile, and easily cut or ground by
trituration with harder substances to any figure. It bears a dull gloss,
not a polish, which was produced by rubbing the surface with the
equisetum, or rush, which has a silicious gritty surface. It is of the
period anterior to the introduction of European arts. The specimen
figured is from Onondaga county, [I. V. V. Clarke.] It occurred also
at Oswego, in removing the elevation of the old fort. [J. McNiel.]
Also, at Lower Sandusky, Ohio. [L. Cass.]
<span class="pagenum" id="Page_138">138</span></p>

<div class="figcenter">
<p id="PLATEV" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate V.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-138.jpg"
alt="" />
</div>

<p>Med&auml;eka Dental. Fig. 4, 5. <a href="#PLATEVI">Plate VI</a>. Fossil specimens of the
bearâ€™s tooth. A power against charms or spells was often attributed
to amulets of this kind. The two species, very different in size, and
of course the age of the animal, were obtained from a single grave.
Valley of the Genesee river. [E. Trowbridge.]</p>

<p>Med&auml;eka Okun. Fig. 3, <a href="#PLATEVI">Plate VI</a>. This species is made from a
compact kind of bone, squared and perforated. Valley of the Genesee
river. [E. Trowbridge.] From an ancient grave.
<span class="pagenum" id="Page_139">139</span></p>

<div class="figcenter">
<p id="PLATEVI" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate VI.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-139a.jpg"
alt="" />
</div>

<h3 id="CLASS_THIRD"><span class="smcap">Class Third.</span>&mdash;ATTAJEGUNA.<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">71</a></h3>

<div class="footnote">

<p><a id="Footnote_71" href="#FNanchor_71" class="label">71</a>
From the Algonquin <span class="smcap">Jeegun</span>, an instrument, an implement, or any artificial contrivance,
or invention.</p></div>

<p>Under this class are grouped a great variety of implements and
instruments of utility, war, hunting and diversion. The material is
chiefly stone. Without plates, however, it is impossible to give that
exactitude to the description of this numerous class of antiquarian
remains which is desired. But a single figure has been prepared&mdash;<span class="smcap">Attajeguna
deoseowa</span>. This relic of Indian art was pointed out to
me by Mr. Wright, missionary on the Seneca reservation, near the
city of Buffalo. It consists of a block of limestone, having two
spherical basin-shaped depressions. It is the tradition of this people
that in this ancient mortar, the female potters of olden time pounded
the stone material with which they tempered the clay for the ancient
akeek or cooking vessel. The original stone had been broken.
From the portion of which the annexed is a figure, the entire mass
must have been one of considerable weight.</p>

<div class="figcenter">
<p id="PLATEVII" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate VII.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-139b.jpg"
alt="" />
<span class="pagenum" id="Page_140">140</span>
</div>

<h3 id="CLASS_FOURTH"><span class="smcap">Class Fourth.</span>&mdash;OPOAGUNA.</h3>

<p>The class of antique pipes. Smoking pipes, constitute a branch of
Indian art, which called forth their ingenuity by carvings of various
forms of steatite, serpentine, indurated clay, limestone, sandstone and
other bodies. A very favorite material was the red sedimentary compact
deposit, found on the high dividing ridge between the Missouri
and Mississippi, called the Coteau du Prairie. Pipes were also made
from clay, tempered with some siliceous or felspathique material,
similar to that used in their ancient earthenware.</p>

<div class="figcenter">
<p class="caption"><span class="smcap">Opoaguna Algonquin.</span>&mdash;Fig. 1. <span class="smcap">Am. Ant.</span> Plate VIII.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-140.jpg"
alt="" />
</div>

<p>The composition of this pipe is a compact brown clay, tempered
with a fine siliceous matter, and dried in the sun, not baked in a potterâ€™s
oven. The exterior is stained black, and bears a certain gloss,
not a glazing. The bowl has been formed by hand, and is rude. The
principal point of skill is evinced in the twist ornamenting the exterior
of the bowl. Locality, Genesee river valley.</p>

<hr class="tb" />

<p><span class="smcap">Opoaguna Aztec.</span> Fig. 3, <a href="#PLATEVIII">Plate VIII</a>. The material is a
species of Terra Cotta, or reddish earthenware. Its fracture discloses
very minute shining particles, which appear to be mica. Probably
the ingredient used to temper the clay, was pounded granite. The
features resemble, very strikingly, those of Mexico and central
America, figured by Mr. Catherwood &amp; Stephens. Onondaga county.
<span class="pagenum" id="Page_141">141</span></p>

<div class="figcenter">
<p id="PLATEVIII" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate VIII.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-141a.jpg"
alt="" />
</div>

<hr class="tb" />

<p><span class="smcap">Opaguna Iberic.</span> Fig. 1. <a href="#PLATEIX">Plate IX</a>. Material, a slate coloured
ware. Features, thin and sharp. Neck, acute in front, with an angular
line extending from the chin downwards. Onondaga.</p>

<div class="figcenter">
<p id="PLATEIX" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate IX.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-141b.jpg"
alt="" />
<span class="pagenum" id="Page_142">142</span>
</div>

<hr class="tb" />

<p><span class="smcap">Opoaguna Etruscan.</span> Fig. 2. <a href="#PLATEX">Plate X</a>. Material similar to O.
Aztec. Figure double headed&mdash;heads alike, placed back to back,
like the Grecian deity Janus, connected by five parallel fillets,&mdash;bowl
rudely formed, by hand. Onondaga.</p>

<div class="figcenter">
<p id="PLATEX" class="caption"><span class="smcap">American Antiquities.</span>&mdash;Plate X.</p>
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-142.jpg"
alt="" />
</div>

<h3 id="CLASS_FIFTH"><span class="smcap">Class Fifth.</span>&mdash;MINACE.<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">72</a></h3>

<div class="footnote">

<p><a id="Footnote_72" href="#FNanchor_72" class="label">72</a>
From Meen, a berry; and ace, a diminutive; hence minas or minace, a bead, or an
ornament for the neck.</p></div>

<p>Articles of this kind hold the relative character of modern beads
or necklace ornaments. They are made of shells, bones, fissile minerals,
sometimes pieces of calcareous or fissile crystal. The substitutes
of the European period are glass and pastes.</p>

<hr class="tb" />

<p><span class="smcap">Minace Alleghanic.</span> Fig. 6, <a href="#PLATEI">Plate I</a>. This article was first disclosed
on opening the Grave Creek mound, in the Ohio valley, in
1839, and received the false designation of â€œivory.â€ It is figured
and described in the first volume of the Transactions of the American
Ethnological Society, published at New-York in 1845, where its
character is determined. It has often the appearance of having been
formed of solid masses of horn. It is believed to be, however, in
any case, a product of massy sea-shell. Decomposition gives its surface
<span class="pagenum" id="Page_143">143</span>
a dead white aspect and limy feel. The powder scraped from
the surface effervesces in acids. It is generally, not uniformly, an
exact circle, and resembles extremely a very thick horn buttonmould.
It is characteristic of the orifice, that it appears to have
been perforated with an instrument giving a spiral or circular line.
This ancient ornament was also disclosed in my visit to the Beverly
bone deposits of Canada in 1843. Its occurrence, in Onondaga, denotes
the universality of the art, during the ante-European period.</p>

<h3 id="CLASS_SIXTH"><span class="smcap">Class Sixth.</span>&mdash;PE&Auml;GA.<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">73</a></h3>

<div class="footnote">

<p><a id="Footnote_73" href="#FNanchor_73" class="label">73</a>
From <i>Peag</i>, one of the sea-coast terms of the Algonquins, for wampum.</p></div>

<p>The ancient species of this article are numerous, and not exclusively
confined to sea shells. The Indian cemeteries denote it in the
form of bone and mineral.</p>

<hr class="tb" />

<p><span class="smcap">Pe&auml;ga Iowan.</span> Fig. 7, Plate 2. The material in this species is
the red pipe stone of the west, so much valued. It is perforated longitudinally,
and was evidently worn about the neck and breast like
the modern article of wampum.</p>

<h3 id="CLASS_SEVENTH"><span class="smcap">Class Seventh.</span>&mdash;MUDW&Auml;MINA.</h3>

<p>Ornament alone appears to have been the object of this numerous
class of remains. Generally the object was the production of a jingling
sound in walking. It was generally used to decorate some part
of the dress. It assumed a great variety of shapes, and was made
from as many species of material, including native copper. Another
object was to inspire fear by the tread.</p>

<hr class="tb" />

<p><span class="smcap">Mudw&auml;mina Miskwabic.</span><a id="FNanchor_74" href="#Footnote_74" class="fnanchor">74</a> Fig. 11, Plate I. The article figured
is three-fourths of an inch in length, bell shaped, and composed of
native copper, beat very thin. Onondaga.</p>

<div class="footnote">

<p><a id="Footnote_74" href="#FNanchor_74" class="label">74</a>
Copper.</p></div>

<hr class="tb" />

<p><span class="smcap">Mudw&auml;mina Ossinic.</span><a id="FNanchor_75" href="#Footnote_75" class="fnanchor">75</a> Fig. 8, Plate 2. Material, red pipe stone,
perforated. Onondaga.</p>

<div class="footnote">

<p><a id="Footnote_75" href="#FNanchor_75" class="label">75</a>
Stone.</p></div>

<hr class="tb" />

<p><span class="smcap">Mudw&auml;mina Wass&auml;abic.</span> Fig. 9, Plate 2. Material, a crystal,
perforated. Traces of its iridescence. Probably a crystal of strontian.
Onondaga.
<span class="pagenum" id="Page_144">144</span></p>

<h3 id="CLASS_EIGHTH"><span class="smcap">Class Eighth.</span>&mdash;OTOAUGUNA.</h3>

<p>The name is derived from <i>Otowug</i>, meaning implements of, or relating
to the ear. It is a noun inanimate in <i>a</i>. Under this head all
pendants and ornaments for the ear are comprised.</p>

<hr class="tb" />

<p><span class="smcap">Otoauguna Statuesque.</span> Fig. 3, Plate IV. This pendant for
the ear is made out of sea shell. It bears eight perpendicular and
four transverse dots. Locality, old fort, site near Jamesville. Onondaga.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-144.jpg"
alt="" />
</div>

<hr class="tb" />

<p><span class="smcap">Otoauguna Pyramidal.</span> Fig. 2, Plate I. This article varies in
size, in the specimens examined, from nine-tenths to one and five-tenths
inch, in the greatest length. It is an inequilateral triangle, generally,
as here shown, varying to a very acute truncated prism reversed.
Thickness from four to six lines. Perforated. Material, red pipe
stone. Locality, Onondaga county.</p>

<hr class="tb" />

<p><span class="smcap">Otoauguna Bifurcate.</span> Fig. 4, Plate I. Length eight-tenths
inch. Perforated. Red pipe stone. Onondaga county.</p>

<hr class="tb" />

<p><span class="smcap">Otoauguna Quadralateral.</span> Fig. 5, Plate 2. Material, red
pipe stone. Onondaga county.</p>

<h3 id="CLASS_NINTH"><span class="smcap">Class Ninth.</span>&mdash;&AElig;S.<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">76</a></h3>

<div class="footnote">

<p><a id="Footnote_76" href="#FNanchor_76" class="label">76</a>
&AElig;s, a generic name for a shell&mdash;Algonquin.</p></div>

<p>The number and variety of sea and sometimes fresh water shells
worn by the ancient aborigines, has not been ascertained, but is large.
They are uniformly found to be univalves.</p>

<hr class="tb" />

<p><span class="smcap">&AElig;s Marginella.</span> Fig. 10, Plate I. This species was first detected
in the Grave Creek mound. It is a marginella. The figure
is, incidentally, inexact. Onondaga.
<span class="pagenum" id="Page_145">145</span></p>

<h3 id="CLASS_TENTH"><span class="smcap">Class Tenth.</span>&mdash;OCHALIS.<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">77</a></h3>

<div class="footnote">

<p><a id="Footnote_77" href="#FNanchor_77" class="label">77</a>
From the Shawanoe word <i>Ochali</i>, a nose.</p></div>

<p>This class of ornaments were worn as pendants from the inner cartilage
of the nose. The material of nose-jewels in modern times,
when worn, is, generally, silver or some metal. Anciently bone or
shell were the chief substances.</p>

<hr class="tb" />

<p><span class="smcap">Ochalis Od&auml;-&auml;.</span><a id="FNanchor_78" href="#Footnote_78" class="fnanchor">78</a> Plate 1, Fig. 3. The material is a part of
some massy species of sea shell. The outer coating is partially decomposed,
exhibiting an opaque, limy appearance. Length, eight-tenths
of an inch&mdash;rounded, heart-shaped. Onondaga. [<span class="smcap">J. V. V.
Clarke.</span>]</p>

<div class="footnote">

<p><a id="Footnote_78" href="#FNanchor_78" class="label">78</a>
Heart-shaped, or like.</p></div>
<p><span class="pagenum" id="Page_146">146</span></p>
<hr class="chap" />

<p><span class="pagenum" id="Page_147">147</span></p>

<h2 id="VII_ORAL_TRADITIONS_OF_THE_IROQUOIS_HISTORICAL">VII. ORAL TRADITIONS OF THE IROQUOIS&mdash;HISTORICAL
AND SYMBOLICAL.</h2>

<p>This department of the inquiry constitutes one of deep and varied
interest. It is found, however, that no little time is required to
study, compare and arrange such parts of the matter as have claims
to be considered historical, whilst those which are symbolical or fictitious,
take so wide a range as hardly to justify, in this report, the
space which they would occupy. Specimens drawn from both classes
of matter are introduced in the following papers, which, together
with those inserted under the first head of â€œMinutes,â€ will serve to
convey a proper idea of this species of lore.</p>

<h3 id="ANCIENT_SHIPWRECK_OF_A_VESSEL">[<i>a.</i>] Ancient Shipwreck of a vessel from the old world
on the coast.</h3>

<p>Whilst the northern tribes lived under the ancient confederacy
before named, on the banks of the St. Lawrence and its waters, and
before they had yet known white men, it is affirmed that a foreign
ship came on the northern coasts, but being driven by stress of
weather, passed southward, and was wrecked in that quarter. Most of
the crew perished, but a few of them, dressed in leather, reached the
shore, and were saved with some of their implements. They were
received by a people called the Falcons,<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">79</a> who conducted them to a
mountain, where, however, they remained but a short time, for their
allies, the Falcons, disclosed an unfriendly and jealous spirit, and
threatened them. In consequence they immediately selected another
location, which they fortified. Here they lived many years, became
<span class="pagenum" id="Page_148">148</span>
numerous and extended their settlements, but in the end, they were
destroyed by furious nations.</p>

<div class="footnote">

<p><a id="Footnote_79" href="#FNanchor_79" class="label">79</a>
One of the totems and clans of the Iroquois, is the hawk, or falcon.</p></div>

<p>This tradition is divested of some of the symbolic traits which it
possesses in the original, and by which the narrators may be supposed
to have concealed their own acts of hostility or cruelty, in the extirpation
of the descendants of the Europeans thus cast on their shores.
To this end, they represent in the original, the saving of the crew to
have been done through the instrumentality of carnivorous birds, and
attribute the final destruction of the colony to fierce animals. It is
one of the well known facts of history that none of the vessels of
Columbus, Cabot, Verrizani, Sir Walter Raleigh, or Hudson, were
<i>wrecked</i> on the American coasts: and there is hence a bare presumption
that some <i>earlier</i> voyage or adventure from the old world is
alluded to.</p>

<p>Can we suppose that in this dim tradition there is light cast on the
lost colony of Virginia, which was first left on the island of Roanoke?
The Tuscaroras,<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">80</a> who preserve the tradition, came to western New-York
from that quarter. They were a fierce, powerful and warlike
nation, having in 1712 resolved on the massacre, on a certain day, of
all the whites in the Carolinas. What is once done by natives, barbarous
or civilized, is often the reproduction of some prior national
act, and especially if that act had been attended with success; and it
is by no means improbable that in this desperate and bloody resolve
of 1712, the Tuscaroras meant to repeat the prior tragedy of â€œCroatan.â€<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">81</a>
Whether, however, the incident be of ante-Columbian or
post-Columbian date, it is worthy preservation, and may be assigned
its place and proper importance when we have gleaned more facts
from the dark abyss of American antiquity.</p>

<div class="footnote">

<p><a id="Footnote_80" href="#FNanchor_80" class="label">80</a>
This tribe have also the clan of the hawk or falcon.</p></div>

<div class="footnote">

<p><a id="Footnote_81" href="#FNanchor_81" class="label">81</a>
Vide Hackluit.</p></div>

<h3 id="FORAYS_INTO_THE_COUNTRY_OF_THE_CHEROKEES">[<i>b</i>.] Forays into the country of the Cherokees and Catawbas.</h3>

<p>Nothing is more distinct or better settled in the existing traditions
of the Iroquois, than their wars with some of the southern tribes,
<span class="pagenum" id="Page_149">149</span>
particularly the Cherokees. I found this subject first alluded to among
the Oneidas, who were hotly engaged in this southern war; afterwards
among the Onondagas, the Senecas of Tonawanda, the Tuscaroras,
and with still increasing particularity, among the Senecas
of Buffalo, Cattaraugus, and Teonigono. But I was never able to
fix the era of its commencement, or to find an adequate cause for it.
It seems almost incredible that a war of this kind should have been
carried on, at such a great distance from their central council fire at
Onondaga, yet nothing is better established in their reminiscences.</p>

<p>They first came into contact, as Tetoyoah told me was his opinion,
in the western prairies. The Iroquois are known to have hunted and
warred far and wide in that quarter. The two nations seem to have
been deeply and mutually exasperated. Tetoyoah spoke of an act of
horrid treachery, the breaking of a peace pledge, and the murder of
a peace deputation.</p>

<p>The war, however, instead of calling out the banded energies of
the confederacy, appears to have been almost entirely one of a partizan
character. It is memorable rather for partial enterprizes and
personal exploits, than for exhibiting the grander features of the
military policy of the Iroquois. Warriors tested their bravery and
heroism by going against the Cherokees. There were, it seems, no
great armies, no grand battles. All was left to individual energy
and courage. The great object of every young Iroquois, as soon as
he was old enough to take the war path, was to go against the Cherokees.
A march from the Oneida stone, the Kasonda creek, or the
Genesee valley, to the southern Alleghanies, was regarded as a mere
excursion or scouting trip. This long journey was performed without
provisions, or any other preparation than bows, arrows and
clubs. The fewer there were in one of these partizan enterprizes,
the greater was their chance of concealment and success. They relied
on the forest for food. Thousands of miles were not sufficient to
dampen their ardor, and no time could blot out their hatred. They
called the Cherokees, by way of derision, <span class="smcap">We yau dah</span>, and <span class="smcap">O yau
dah</span>, meaning a people who live in caves. These are the terms I
found to be in use for the Cherokee nation, in 1845.
<span class="pagenum" id="Page_150">150</span></p>

<h3 id="EXPLOIT_OF_HIADEONI">[c.] Exploit of Hi-a-de-o-ni.</h3>

<p>The following incident in the verbal annals of Iroquois hardihood
and heroism, was related to me by the intelligent Seneca <span class="smcap">Tetoyoah</span>,
(William Jones of Cattaraugus) along with other reminiscences of the
ancient Cherokee wars. The Iroquois thought life was well lost, if
they could gain glory by it.</p>

<hr class="tb" />

<p><span class="smcap">Hi-a-de-o-ni</span>, said he, was the father of the late chief Young
King. He was a Seneca warrior, a man of great prowess, dexterity,
and swiftness of foot, and had established his reputation for courage
and skill, on many occasions. He resolved, while the Senecas were
still living on the Genesee river, to make an incursion alone into the
country of the Cherokees. He plumed himself with the idea, that
he could distinguish himself in this daring adventure, and he prepared
for it, according to the custom of warriors. They never encumber
themselves with baggage. He took nothing but his arms, and the
meal of a little parched and pounded corn.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">82</a> The forest gave him
his meat.</p>

<div class="footnote">

<p><a id="Footnote_82" href="#FNanchor_82" class="label">82</a>
One table spoonful of this mixed with sugar and water will sustain a warrior twenty-four
hours without meat.</p></div>

<hr class="tb" />

<p><span class="smcap">Hi-a-de-o-ni</span> reached the confines of the Cherokee country in
safety and alone. He waited for evening before he entered the precincts
of a village. He found the people engaged in a dance. He
watched his opportunity, and when one of the dancers went out from
the ring into the bushes, he despatched him with his hatchet. In
this way he killed two men that night, in the skirts of the woods,
without exciting alarm, and took their scalps and retreated. It was
late when he came to a lodge, standing remote from the rest, on his
course homeward. Watching here, he saw a young man come out,
and killed him as he had done the others, and took his scalp. Looking
into the lodge cautiously, he saw it empty, and ventured in with
the hope of finding some tobacco and ammunition, to serve him on
his way home.
<span class="pagenum" id="Page_151">151</span></p>

<p>While thus busied in searching the lodge, he heard footsteps at the
door, and immediately threw himself on the bed from which the young
man had risen, and covered his face, feigning sleep. They proved
to be the footsteps of his last victimâ€™s mother. She, supposing him
to be her son, whom she had a short time before left lying there,
said, â€œMy son, I am going to such a place, and will not be back till
morning.â€ He made a suitable response, and the old woman went
out. Insensibly he fell asleep, and knew nothing till morning, when
the first thing he heard was the motherâ€™s voice. She, careful for her
son, was at the fireplace very early, pulling some roasted squashes
out of the ashes, and after putting them out, and telling him, she left
them for him to eat; she went away. He sprang up instantly, and
fled; but the early dawn had revealed his inroad, and he was hotly
pursued. Light of foot, and having the start, he succeeded in reaching
and concealing himself in a remote piece of woods, where he laid
till night, and then pursued his way towards the Genesee, which, in
due time he reached, bringing his three Cherokee scalps as trophies of
his victory and prowess.</p>

<p>Such are the traditionary facts which are yet repeated by the Iroquois,
to console their national pride in their decline. The incident
reminds one strongly of the class of daring personal deeds of the
noted Adirondack <span class="smcap">Piskaret</span>, as related by Colden; and it demonstrates
how soon the daring traits of one ruling tribe may be adopted
and even surpassed by another.</p>

<p>The Tonawandas, who are Senecas, appear to have preserved more
distinct recollections of the origin of this war. <span class="smcap">Hohoeeyuh</span>,<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">83</a> stated
to me, as did <span class="smcap">Tetoyoah</span>, that it originated from the contact of their
hunting parties on the plains of the southwest. But the latter
affirms, that the Cherokees were the original offenders, by robbing and
plundering a Seneca hunting party, and taking away their skins.
Retaliation ensued. Tragic scenes of surprise and treachery soon
followed. The Five Nations took up the matter in all their
strength. They, contrary to what is above intimated, raised
large war-parties, and marched through the country to the Cherokee
borders, and brought away scalps and prisoners. There are
now, he added, descendants of the Cherokees in the third degree
<span class="pagenum" id="Page_152">152</span>
living on the Tonawanda reservation. Le Fort, an Onondaga chief,
speaking on the same subject, said that there was, some years ago, a
chief of pure Cherokee blood, by father and mother, living among
them. He had been taken captive when a mere child. The fact
being revealed to him after he had obtained the chieftaincy, he went
to seek his relatives in the south, and to live and die among them;
but after every inquiry, he was unable to find them. The memory of
the event of his loss was forgotten. He lingered a time, and then
came back to the Senecas, and died among them&mdash;an example of that
severe principle in the policy of this people, which has been before
referred to, under the term of <span class="smcap">We hait wa tsha</span>, <i>i. e.</i> flesh cut in
pieces, and scattered amongst the tribes.</p>

<div class="footnote">

<p><a id="Footnote_83" href="#FNanchor_83" class="label">83</a>
J. A. Sandford.</p></div>

<p>Iroquois tradition on this subject is the same now that it was in
1794. During this year, the interpreters told Col. Timothy Pickering,
who was a commissioner on the part of the United States, that
there were then living, warriors of the Six Nations, who had marched
the whole distance to the Cherokee county, and attacked the latter.
In proof of the former wars, they showed him a chief, who was a native
Cherokee, born in the Cherokee country, who had been captured
when a boy, and invested with this honor in mature life by the Senecas.<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">84</a>
While the foregoing tradition of living Iroquois is strengthened
by this coincidence, we are, at the same time, furnished by the
latter with a proof that the Iroquois policy was favorable to the
rise of talent and bravery, and that whatever be the checks provided
by the <span class="smcap">Totemic system</span>, on the descent of chiefs, the elective
feature was ever strongly marked upon their entire government and
policy.</p>

<div class="footnote">

<p><a id="Footnote_84" href="#FNanchor_84" class="label">84</a>
Yates and Moulton, p. 232.</p></div>
<p><span class="pagenum" id="Page_153">153</span></p>

<h3 id="SENECA_EMBASSY_OF_PEACE_TO_THE_CHEROKEES">[<i>d.</i>] Embassy of Peace to the Cherokees, and Daring Feat
of a Seneca.</h3>

<p>In the course of the long and fierce war between the Six Nations
and the Cherokees, it happened, said Oliver Silverheels, that eight
Senecas determined to go on an embassy of peace. Among them
was <span class="smcap">Little Beard</span>, the elder, and Jack Berry. They met some
Cherokees on the confines of the Cherokee territories, to whom they
imparted their object. Intelligence of this interview was sent forward
to their village, where the ambassadors were duly received, and
after this preliminary reception, they were introduced to the ruling
chiefs, and favorably received by the Cherokee council.</p>

<p>All but <i>one</i> of the Cherokee chiefs agreed to the terms of peace.
He also would consent, if, prior to the treaty, the eight Seneca delegates
would first consent to go to war against their enemies, situated
south of them. [Who their enemies were is not mentioned.] They
consented, and set out with a war party. A fight ensued in which
the leader of the Senecas, called <span class="smcap">Awl</span>, was taken prisoner. The
other seven escaped. The fate of Awl was decided in the enemies
camp, where it was determined that he should be burned at the stake.
Preparations were made for this purpose, but as they were about to
bind him, he claimed the privilege of a warrior, to sing his death
song and recite his exploits by striking the post. Pleased with the
spirit of his request, and his noble air and words, his suit was granted,
and they put a tomahawk into his hands, that he might go through
the ceremony. He began by relating his exploits in the north. He
recited his feats against the western Indians, adding, with the usual
particularity, times and places, and the number of scalps taken.
They were pleased and interested in these recitals, and quite forgot
the prisoner, in the warrior. At last he came to the late battle, in
which he was taken. He told how many of the Catabas, Apalaches,
or Muscogees (if these were the tribes) he had killed. He kindled
with redoubled ardor as he struck the post with his tomahawk, exclaiming,
â€œso many of your own people, I have killed,â€ and suiting
his actions to his words, â€œso many I will yet kill.â€ With this he
struck down two men, bounded through the ring and ran. Consternation,
<span class="pagenum" id="Page_154">154</span>
for a moment, prevented pursuit, which gave him a start.
Being swift of foot he outran his pursuers, eluded them in the woods,
and reached the Cherokee camp, where he found and joined his seven
companions.</p>

<p>They concluded the peace, and returned in safety to the Seneca
country.</p>

<h3 id="GRAVE_YARD_SERPENT_AND_CORN_GIANT">[<i>e.</i>] The Graveyard Serpent and Corn Giant.</h3>

<p>Seneca tradition states that they formerly lived on the Chippewa
river, near Niagara Falls, Canada. One year, while thus located,
they were visited by a calamitous sickness, and their corn was blighted.
Their prophet dreamt, one night, that a great serpent laid under the
village, with his head to the graveyard, and that it devoured all the
bodies buried. This gave a most offensive breath, which was the
cause of the sickness.</p>

<p>He also dreamt that there was a great giant under the cornfield,
who ate up the corn.</p>

<p>When he revealed these dreams to the chiefs, they determined to
abandon the town, and immediately removed to Buffalo creek. The
serpent soon followed them, and entered the mouth of the creek;
but the Great Spirit, whose especial favorites they ever were, sent
lightning to destroy it. The monster, however, proceeded up the
stream, until the arrows from above fell so thick, that he was obliged
to turn. His great size made him press against the shores, and break
off the ground, and this is the cause of the expanse of the river three
miles above its mouth. Before he reached the mouth of the stream,
however, the arrows had cut him apart and thus they escaped this
scourge.</p>

<p>When they went back to visit their old town on the Chippewa river,
they found the giant who had eaten up the corn, hanging by one leg
from the crotch of a high lodge pole, with his body on the ground.
He was very meagre, and had very long and thin legs, with scarcely
any flesh on them. [<i>W. I. C. Hosmer.</i>]
<span class="pagenum" id="Page_155">155</span></p>

<p>[If the above is to be regarded, as it clearly must, as an allegory
of sickness and famine, it would have put Greek fancy to the task, to
have concentrated the matter in a smaller compass, or to have exhibited
it in a more striking light.]</p>

<h3 id="ALLUSION_TO_THE_SIEGE_OF_FORT_STANWIX_AND_BATTLE_OF_ORISKANY">[<i>f.</i>] Allusion to the siege of Fort-Stanwix and the
Battle of Oriskany.</h3>

<p>Seneca tradition is rife on this subject. Tetayoah says that they
lost thirty-three chiefs in the battle of Oriskany.</p>

<p>Jacob Blacksnake adds, that he has seen a book in which it was
stated that the Senecas had burned eight officers taken at this battle,
in revenge for their losses. This he contradicts, on the authority of
his father, Governor Blacksnake, who was there. The officers had
been asked for after the battle, by the British; but they were refused,
on account of their great losses. They were not, however, burned at
the stake. It was decided that they should run the gauntlet, and they
were killed by clubs, &amp;c. in this ordeal.</p>

<h3 id="DEFEAT_OF_THE_KAH_KWAHS">[<i>g.</i>] Defeat of the Kah-Kwahs on Buffalo creek.</h3>

<p>Some of the Senecas affirm, that it is ninety years since the battle
with the Kah-Kwahs, on the site of the grave yard, on the Buffalo
creek reservation, was fought. This would place the event in 1755,
a date so modern, and so well known, in our colonial history, as to
prove what a poor figure they make in attempts to adjust chronology.
If 190 years [and, perhaps, such should be the tradition,] be
taken, the event (allowing two years for their defence) would assume
the precise time [1655] indicated for it, by one of Le Moyneâ€™s
missionary letters, in which he says, that the war with the Eries had
broken out afresh in 1653.
<span class="pagenum" id="Page_156">156</span></p>

<h3 id="EPOCH_OF_THE_CONFEDERACY">[<i>h.</i>] Era of the Confederation.</h3>

<p>There is a tradition among portions of the Senecas, that the present
confederation took place four years before Hudson sailed up the
river bearing his name. This gives A. D. 1605. This question has
been examined in its general bearings in a prior paper. All other
authorities <i>indicate an earlier</i> date.</p>

<h3 id="SOME_PASSAGES_OF_THEIR_WARS_WITH_MONSTERS_AND_GIANTS">[<i>i.</i>] Some passages of the traditions of their wars with
monsters, giants and supernatural phenomena.</h3>

<p>It is proposed to narrate a few passages of their early wars with
monsters and giants, the two prominent objects in the foreground of
their traditions. If it be thought, in perusing them, that mythology
and superstition mingle too freely with real events or actions, to
which the mind makes no exception, that is a matter upon which we
have nothing to offer. Let it rather be considered as a proof of the
authenticity of the narrative; for certainly there could be no stronger
indication of a contrary character, than to find the Indian narrator
relating a clear, consistent chain of indisputable facts and deductions,
to fill up the foreground of his history. What is said of such creations
tallies admirably with their belief, at the present day, and harmonizes
with itself, and with that state of proud heathendom, adventurous
idolatry, and wild and roving independence in which they lived.
Who but an Aonaod? who but an Iroquois? could enact such a part,
or believe that his ancestors ever did? To be great, and admired
and feared, they roved over half America in quest of beasts and
men. Surely, the man should be allowed to tell his own story in his
own way, with all the witchcraft and spirit-craft he has a mind to
bring to bear upon it.</p>

<p>No people in the world have ever, probably, so completely mingled
up and lost their early history, in fictions and allegories, types
and symbols, as the red men of this continent. Making no sort of distinction
themselves, between the symbolic and the historical, they have
<span class="pagenum" id="Page_157">157</span>
left no distinctions to mark the true from the false. Their notions of
a Deity, founded, apparently, upon some dreamy tradition of original
truth, are so subtile and divisible, and establish so heterogenous a
connection, between spirit and matter, of all imaginable forms, that
popular belief seems to have wholly confounded the possible with
the impossible, the natural with the supernatural. Action, so far as
respects cause and effect, takes the widest and wildest range, through
the agency of good or evil influences, which are put in motion alike
for noble or ignoble ends&mdash;alike by men, beasts, devils or gods.
Seeing some things mysterious and wonderful, he believes all things
mysterious and wonderful; and he is afloat, without shore or compass,
on the wildest sea of superstition and necromancy. He sees a
god in every phenomenon and fears a sorcerer in every enemy. Life,
under such a system of polytheism and wild belief, is a constant
scene of fears and alarms. Fear is the predominating passion, and
he is ready, wherever he goes, to sacrifice at any altar, be the supposed
deity ever so grotesque. When such a man comes to narrate
events, he stops at nothing, be it ever so gross or puerile. He relates
just what he believes, and unluckily he believes every thing that can
possibly be told. A beast or a bird, or a man, or a god, or a devil,
a stone, a serpent, or a wizzard, a wind or a sound, or a ray of light&mdash;these
are so many causes of action, which the meanest and lowest of
the series, may put in motion, but which shall, in his theology and
philosophy, vibrate along the mysterious chain through the uppermost
skies; and life or death may, at any moment, be the reward or
the penalty. If there be truth, mingled in the manâ€™s narrations, as
there sometimes is, it must be judged of by the lights of reason, common
sense, science, sound philosophy and religion. It is a gordian
knot for the modern historian to untie; or it is a mass of traditionary
chaff, from which we may, perhaps, winnow a few grains of wheat.
Herodotus had, probably, just such materials to work upon, and he
made the best possible use of them, by letting the events stand as
they were given, without exercising any inductive faculty upon them,
or telling us the why and the wherefore; or if he ever deviates from
the rule, as in the case of the fishes descending the Nile, it is a species
of labor which might as well have been omitted.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">85</a></p>

<div class="footnote">

<p><a id="Footnote_85" href="#FNanchor_85" class="label">85</a>
It was designed, when these preliminary remarks were penned, to add some wilder
legends than are here presented, which are, at present, withheld.</p></div>
<p><span class="pagenum" id="Page_158">158</span></p>

<p>By the figure of a long house, the Iroquois meant to denote the
confederated frame work of the league; by a great tree planted, they
symbolized its deep seated natural power, one in blood and lineage,
and its overshadowing influence and permanency. To assail such a
combination of stout hearts, nature they thought must send forth the
stoutest and most appalling objects of her creation.</p>

<p>The first enemy that appeared to question their power, or disturb
their peace, was the fearful phenomenon of Ko-nea-rau-neh-neh, or
the Flying Heads. These heads were enveloped in a beard and hair,
flaming like fire; they were of monstrous size, and shot through the
air with the velocity of meteors. Human power was not adequate to
cope with them. The priests pronounced them an emanation of some
mysterious influence, and it remained with the priests alone, to exorcise
them by their arts. Drum and rattle and incantation, were deemed more
effective, than arrow or club. One evening, after they had been
plagued a long time with this fearful visitation, the Flying Head
came to the door of a lodge occupied by a single female and her dog.
She was sitting composedly before the fire roasting acorns, which, as
they become done, she deliberately took from the fire and eat.
Amazement seized the flying head, who put out two huge black paws,
from beneath his streaming beard. Supposing the woman to be eating
<i>live</i> coals he withdrew, and from that time he came no more
among them.<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">86</a></p>

<div class="footnote">

<p><a id="Footnote_86" href="#FNanchor_86" class="label">86</a>
For a poetic use of this tradition of the Heads and Stonish Giants, see Hoffmanâ€™s Wild
Scenes, vol. 1, page 82. New-York edition of 1843.</p></div>

<p>The withdrawal of the Ko-nea-rau-neh-neh, was followed by the
appearance of the great <span class="smcap">Onyare</span>,<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">87</a> or Lake Serpent, which traversed
the country, and by coiling himself in leading positions near the
paths, interrupted the communication between the towns. He created
terror wherever he went, and diffused a poisonous breath.</p>

<div class="footnote">

<p><a id="Footnote_87" href="#FNanchor_87" class="label">87</a>
Mohawk.</p></div>

<p>While this enemy yet remained in the land, and they were counselling
about the best means of killing him, or driving him away, the
country was invaded by a still more fearful enemy, namely: the <span class="smcap">Ot-ne-yar-heh</span>,
or Stonish Giants. They were a powerful tribe from
the wilderness, tall, fierce and hostile, and resistance to them was
vain. They defeated and overwhelmed an army which was sent out
<span class="pagenum" id="Page_159">159</span>
against them, and put the whole country in fear. These giants were
not only of prodigious strength, but they were cannibals, devouring
men, women and children in their inroads.</p>

<p>It is said by the Shawnees, that they were descended from a certain
family, which journeyed on the east side of the Mississippi, after
the vine broke, and they went towards the northwest. Abandoned
to wandering and the hardships of the forest, they forgot the rules of
humanity, and began at first, to eat raw flesh, and next men. They
practiced rolling themselves in the sand, and by this means their
bodies were covered with hard skin, so that the arrows of the Iroquois
only rattled against their rough bodies, and fell at their feet. And
the consequence was, that they were obliged to hide in caves, and
glens, and were brought into subjection by these fierce invaders for
many winters, (or years.) At length the Holder of the Heavens,
visited his people, and finding that they were in great distress, he
determined to grant them relief, and rid them entirely of these barbarous
invaders. To accomplish this, he changed himself into one
of these giants, and brandishing his heavy club, led them on, under the
pretence of finding the Akonoshioni. When they had got near to their
strong hold at Onondaga, night coming on, he bid them lie down in
a hollow, telling them that he would make the attack at the customary
hour, at day-break. But at day break, having ascended a height,
he overwhelmed them with a vast mass of rocks, where their forms
may yet be seen. Only one escaped to carry the news of their
dreadful fate, and he fled towards the north.</p>

<p>They were thus relieved, and began to live in more security, but
the great <span class="smcap">On-yar-he</span>, or Lake Serpent, was yet in the country.
Alarmed by what Tarenyawagon had done to relieve his people, and
fearing for himself, he withdrew to the lakes, where he and his brood
were destroyed with thunder bolts, or compelled to retire to deep
water.</p>

<p>The Five Families were so much molested with giants and monsters,
that they were compelled to build forts to protect themselves.
The manner of doing it was this: they built fires against trees, and
then used their stone axes to pick off the charred part; in this way,
by renewing the fire, they soon felled them; and the fallen trunks
were burned off in suitable lengths, in the same way, and then set up
<span class="pagenum" id="Page_160">160</span>
according to the size and plan of the fort, a bank of earth being piled
outside and inside. They left two gates, one to get water, and the
other as a sally port. [<a href="#D">D</a>.]</p>

<p>For some time after the great <span class="smcap">On-yar-he</span> had left the country,
they had peace; but in after years a still more terrific enemy came.
It had a manâ€™s head on the body of a great serpent. This terrific foe
took his position on the path between the Onondagas and Cayugas,
and thus cut off all intercourse between their towns, for this was also
the great thoroughfare of the five families, or nations. The bravest
warriors were mustered to attack him with spears, darts and clubs.
They approached him on all sides with yells. A terrible battle ensued;
the monster raged furiously, but he was at last pierced in a
vital place, and finally killed. This triumph was celebrated in songs
and dances, and the people were consoled. They hunted again in
peace, but after a time rumors began to be rife of the appearance of
an extraordinary and ferocious animal in various places, under the
name of the great <span class="smcap">O-yal-kher</span>, or mammoth bear. One morning,
while a party of hunters were in their camp, near the banks of a
lake, in the Oneida country, they were alarmed by a great tumult
breaking out from the lake. Going to see the cause of this extraordinary
noise, they saw the monster on the bank rolling down stones
and logs into the water, and exhibiting the utmost signs of rage.
Another great animal of the cat kind, with great paws, came out of
the water, and seized the bear. A dreadful fight ensued; in the end
the bear was worsted and retired, horribly lamed. The next day the
hunters ventured out to the spot, where they found one of the fore
legs of the bear. It was so heavy that two men were required to lift
it, but they found it was palatable food and made use of it, for their
warriors believe that it inspires courage to eat of fierce and brave
animals.</p>

<p>After a while, a great pestiferous and annoying creature of the
insect tribe, appeared about the forts at Onondaga, in the guise of
the <span class="smcap">Ge-ne-un-dah sais-ke</span>, or huge musquito. It first appeared in the
Onondaga country. It flew about the fort with vast wings, making
a loud noise, with a long stinger, and on whomsoever it lighted, it
sucked out his blood and killed him. Many warriors were killed in
this way, and all attempts made to subdue it were abortive, till Tarenyawagon,
<span class="pagenum" id="Page_161">161</span>
or the Holder of the Heavens, was on a visit one day to
the ruler of the Onondagas. The giant musquito happened to come
flying about the fort, as usual at this time. Tarenyawagon attacked
it, but such was its rapidity of flight that he could scarcely keep in
sight of it. He chased it around the border of the great lakes,
towards sun-setting, and round the great country at large, east
and west. At last he overtook it and killed it near Gen-an-do-a, or
the salt lake of Onondaga. From the blood flowing out on this occasion,
the present species of small musquitoes originated.
<span class="pagenum" id="Page_162">162</span>
<span class="pagenum" id="Page_163">163</span></p>

<hr class="chap" />

<h2 id="VIII_TOPICAL_INQUIRIES">VIII. TOPICAL INQUIRIES.</h2>

<p>The state of the book trade, and the importation of books into this
country, but a few years ago, were such as to offer but scanty advantages
to the pursuit of historical letters. There were but few libraries
deserving of notice, and these were placed at remote points, spread
over a very extensive geographical area, where access became often
difficult or impossible. By far the largest number of American libraries
were limited to a few thousand volumes, often a few hundreds
only, and these were chiefly made up of common or elementary works
on arts, sciences and general literature. Writers were compelled to
consult works at second hand, and could seldom get access to scarce
and valuable originals; and the difficulties of making original inquiries
into arch&aelig;ology, antiquities, philology, and other more abstruse,
or less popular topics, increased at every step, and were in fact insurmountable
to men of ordinary means. This state of things will sufficiently
account for the low state of historical letters up to within a
comparatively short period, without impugning the judgment or sagacity
of early observers, on our local and distinctive history; and
offers also a rational plea why the aboriginal branch of our antiquities,
and the just expanding science of ethnology, has been left enshrouded
in so much darkness and historical mystery. We have,
in fact, not had the means of making such inquiries. The libraries
at Harvard, the public collection set on foot by Franklin at Philadelphia,
the library of Congress, and that of the New-York Historical
Society, and perhaps the growing library of the State Capitol at Albany,
are some of the chief collections yet made in the Union; and
these might be conveniently stowed away, <i>en masse</i>, in one corner of
the â€œBibliotheque Royalâ€ at Paris, without exciting notice.
<span class="pagenum" id="Page_164">164</span></p>

<h3 id="WHO_WERE_THE_ERIES">[<i>a.</i>] Who were the Eries?</h3>

<p>Louis Hennepin, who was a Recollect, remarks in the original Amsterdam
edition of his travels of 1698, that Canada was first discovered
by the Spanish, alluding doubtless to the voyage of Corte-Real
and that it received its first missionaries under the French, from the
order of Recollects. These pioneers of the cross, according to this
author, made themselves very acceptable to the Hurons or Wyandots,
who occupied the banks of the St. Lawrence, and who informed them
that the Iroquois pushed their war parties beyond Virginia and New-Sweden,
and other parts remote from their cantons. They went, he
says, in these wars, near to a lake, which they called Erige or Erie.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">88</a>
Now, if they went â€œbeyond Virginia and New-Sweden,â€ they were
very remote from Lake Erie, and the assertion implies a contradiction
or some ignorance of the geography of the country. This name in
the Huron language, he informs us, signifies the Cat, or Nation of the
Cat&mdash;a name, he says, which it derived from the fact that the Iroquois
in returning to their cantons, brought the Erige or Erike, captives
through it. The Canadians softened this word to <span class="smcap">Erie</span>. It would
appear then, that the Eries either did not occupy the immediate banks
of the lake, or else they lived on the upper or more remote parts of
it. To be brought captives through it, they must have been embarked
at some distance from its lower extremity. This vague mode of expression
leaves a doubt as to the actual place of residence of this
conquered and, so called, extinct tribe. Whether extinct or not, is
not certain. The name is only a Wyandot name. They had others.</p>

<div class="footnote">

<p><a id="Footnote_88" href="#FNanchor_88" class="label">88</a>
Vide Appendix.</p></div>

<p>From inquiries made among the Senecas, they are, some believe,
the same people whom this nation call <span class="smcap">Kah-Kwahs</span>. But we do not
advance much by changing one term for another. The inquiry
returns, who were the Kah-Kwahs? Seneca tradition affirms that
they lived on the banks of Lake Erie, extending eastward towards
the Genesee river, and westward indefinitely; and that they were
finally conquered in a war, which was closed by a disastrous battle,
the locality of which is not fixed; after which they were chased
<span class="pagenum" id="Page_165">165</span>
west, and the remnant driven down the Allegheny river. [See the
subsequent paper <i>d</i>.]</p>

<p>Cusick, the Tuscarora arch&aelig;ologist, who writes the word â€œSquawkihows,â€
intimates that these were an affiliated people, and that
the remnant after their defeat, were incorporated with the Senecas.
[<a href="#D">D</a>.]</p>

<p>Colden states that after the war with the Adirondacks broke out,
say at the end of the 16th century, the Iroquois, to try their courage,
went to war against a nation called Satanas,<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">89</a> who lived on the banks
of the lakes, whom they defeated and conquered, which raised their
spirits so much, that they afterwards renewed the war against the
Adirondacks and Hurons<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">90</a> on the St. Lawrence, and finally prevailed
against them. [Hist. Five Nations, p. 23, Lond. ed. 1767.]</p>

<div class="footnote">

<p><a id="Footnote_89" href="#FNanchor_89" class="label">89</a>
This word appears to be an English <i>soubriquet</i>, derived from the Dutch language, and
is from Satan, a synonyme for Duivel. [See Jansenâ€™s new Pocket Dictionary, Dortracht
1831.] The plural inflection in <i>a</i>, if this derivation be correct, is duplicated in its meaning,
by the corresponding English inflection in <i>s</i>, a practice quite conformable to English
orthÅ“py, which puts its vernacular plural to foreign plurals, as Cherubims for Cherubim,
&amp;c.</p></div>

<div class="footnote">

<p><a id="Footnote_90" href="#FNanchor_90" class="label">90</a>
Called Quatoghies by the Iroquois.</p></div>

<p>Satanas, it appears from the same author, is a name for the Shaouanons,
Shawanoes, or Shawnees, as the term is variously written; a
tribe, it may be further remarked, who are called <i>Ch&acirc;t</i> by the modern
Canadian French.</p>

<p>A letter of the missionary Le Moyne, published in the Missionary
â€œRelacions,â€ and hereto appended, proves that the war with the
Eries, whatever may have been its origin or former state, had newly
broken out in 1653, and there are references of a subsequent date to
denote that by the year 1655, this war had terminated in the disastrous
overthrow of this people. They appear to have been then located
where the existing traditions of the Senecas place them, namely,
west of Genesee river, and at or near Buffalo. We may suppose
that up to this period, the Senecas were limited to the eastern banks
of the Genesee. And it was probably the results of this war that
transferred their council fire from the present site of Geneva or
Canandaigua to the Genesee valley.
<span class="pagenum" id="Page_166">166</span></p>

<p>When La Salle reached the Niagara river in 1679, but twenty-four
years after the close of this Erie war, he found the entire country on
its eastern or American banks in the possession of the Senecas. [J.]
The history and fate of the Eries was then a tradition.</p>

<p>We may here drop the inquiry to be resumed at a future period.</p>

<h3 id="BUILDING_OF_THE_FIRST_VESSEL_ON_THE_UPPER_LAKES">[<i>b.</i>] Building of the first vessel on the upper lakes.</h3>

<p>The enterprise of La Salle, in constructing a vessel above the falls
of Niagara, in 1679, to facilitate his voyage to the Illinois and the
Mississippi, is well known; but while the fact of his having thus been
the pioneer of naval architecture on the upper lakes, is familiar to
historical readers, the particular <i>place</i> of its construction, has been
a matter of various opinions. Gen. Cass in his historical discourse,
places it at Erie; Mr. Bancroft in his history, designates the mouth
of the Tonawanda. Mr. Sparks in the biography of Marquette,
decides to place it on the Canadian side of the Niagara. These
variances result in a measure from the vague and jarring accounts of
the narrators, whose works had been consulted in some instances in
abridged or mutilated translations, and not from doubt or ambiguity
in the missionary â€œLetters.â€</p>

<p>Literary associations in America, who aimed to increase the means
of reference to standard works, began their labors in feebleness. The
New-York Historical Society, which dates its origin in 1804, and has
vindicated its claims to be the pioneer of historical letters in America,
published Tontiâ€™s account of the Chevalier La Salleâ€™s enterprise, in
one of the volumes of its first series. It is since known, however,
that this account was a booksellerâ€™s compilation from, it is believed
generally correct sources, but it was disclaimed by Tonti. It is at
least but an abbreviation, and cannot be regarded as an original
work.</p>

<p>In 1820, the American Antiquarian Society published in their first
volume of collections, an account of Hennepin discoveries, which is
known to bibliographers to be a translation of a mere abridgment of
<span class="pagenum" id="Page_167">167</span>
the original work, reduced to less than half its volume of matter.
There was also an edition of this author, published in London in
1698; but still clipped of some of its matter, or otherwise defective;
the tastes and wants of an English public being constantly consulted
in the admission of continental books of this cast. The original work
of Hennepin was published in French, at Amsterdam in 1698. Being
of the order of Recollects, and not a Jesuit, there was much feeling
and prejudice against him in France, of which Charlevoix, the accomplished
historian of New-France, partook in no small degree. Yet
whatever may have been the justice or injustice of these impeachments
of the missionaryâ€™s veracity, there could be no motive for
disagreement in a fact of this kind.</p>

<p>Hennepin was the camp missionary of the party on the way to
Illinois, and the companion of La Salle and Tonti on the occasion.
By adverting to his narrative, in the appendix, the most
satisfactory and circumstantial details on this subject will be found.
The vessel, according to him, was built â€œtwo leagues above the
falls,â€ that is, about three miles above the present site of fort Schlosser,
on Cayuga creek. There is no stream, at this distance, on the
Canadian side. They reached the spot on the 22d of January, set up
the keel on the 26th, and, after laboring all winter, amidst discouragements,
during which the Senecas threatened to burn it, at one
time, and refused to sell corn to support the workmen, at another, it
was launched in the spring, and named the Griffin, â€œin allusion to
the arms of the Count de Frontenac, which was supported by two
griffins.â€ The figure of a griffin adorned the prow, surmounted by
an eagle, the symbolic type of the embryo power, which was destined,
in due time, to sway the political destinies of the continent.
There were seven small cannon, and thirty persons, including the
crew. With great difficulty, and by the use of the <i>cordelle</i>, they
ascended the rapids, the present site of Black-Rock, and finally, after
many delays, they set sail, freighted with merchandize, on the 7th
of August, 1679, just six months and twelve days after they had laid
the keel. Thus the honor of furnishing the first vessel on our great
chain of inland lakes, above the falls, is due to the present area of
Niagara county, New-York. How this initiatory step has been followed
up, in the course of one hundred and sixty-seven years, until
these lakes are whitened by the canvass of the republic, and decorated
<span class="pagenum" id="Page_168">168</span>
with its self-moving palaces of wood and iron, under the guise
of steamboats, it would be interesting to note. But we have no statistics
of this kind to turn to. As an increment in such an inquiry,
I subjoin, in the appendix, lists kept at my office, in the west, of the
various species of vessels, which entered and departed from the remote
little harbor of Michilimackinac, during the sailing seasons of
1839 and 1840, respectively.</p>

<h3 id="WHO_WERE_THE_ALLEGHANS">[<i>c.</i>] Who were the Alleghans?</h3>

<p>This is an inquiry in our aboriginal arch&aelig;ology, which assumes a
deeper interest, the more it is discussed. All the republic is concerned
in the antiquarian knowledge and true etymology and history
of an ancient race, to whom tradition attaches valor and power, and
who have consecrated their name in American geography upon the
most important range of mountains between the valley of the Mississippi,
and the Atlantic. But the inquiry comes home to us with a
local and redoubled interest, from the fact, that they occupied a large
portion of the western area of the State, comprising the valley of the
Alleghany river to its utmost source, and extending eastwardly an
undefined distance. Even so late as 1727, Colden, in his history of
the Five Nations, places them under the name of â€œAlleghens,â€ on
his map of this river. It is not certain that they did not anciently,
occupy the country as far east and south as the junction of Allenâ€™s
creek, with the Genesee. A series of old forts, anterior in age
to the Iroquois power, extends along the shores of lake Erie,
up to the system of water communication which has its outlet into
the Alleghany through the Conewongo. There are some striking
points of identity between the character of these antique military
works, and those of the Ohio valley, and this coincidence is still
more complete in the remains of ancient art found in the old
Indian cemeteries, barrows and small mounds of western New-York,
extending even as far east as the ancient Osco, now Auburn.</p>

<p>The subject is one worthy of full examination, who this ancient
race were? whence they came? and whither they went? are
<span class="pagenum" id="Page_169">169</span>
inquiries fraught with interest. We should not be led astray, or
thrown off the track of investigation by the name. All the tribes,
ancient and modern, have multiform names. This one of the Alleghans,
probably fell upon the ears of the first settlers, but it is far
from certain that it was their own term, while it is quite certain
that it was not of the vocabulary of the bold northern race, the
Iroquois, who impinged upon them. It has the character of an
Algonquin word. Their descendants, whoever their ancestors were,
may yet exist, under their own proper name, in the far west. The
Iroquois, who pushed their conquests down the Alleghany and
Ohio rivers after them, did not found a claim to territory further
south on the Ohio river, than the mouth of the Kentucky. They
pushed their war parties to the Catawba and Cherokee territories
across the Alleghanies, and as far west as the Illinois. They swept
over the whole region included between lakes Ontario, Erie and Huron,
north. In the latter case we know it was a war against the
tribes of the Algonquin stock, including one branch of another,
and that their own generic stock, namely, the Quatoghies or Hurons.</p>

<p>The following communication on this subject, addressed to the
Secretary of the Maryland Historical Society, is added in this connection.
Although written to vindicate a question of antiquarian
research, in a sister society, and partaking perhaps a little of a polemic
cast, the facts are of permanent interest, and are thrown together in
a brief and concentrated form.</p>

<p class="author">
<i>New-York, May 28th, 1845.</i></p>

<p><span class="smcap">Gentlemen</span>:<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">91</a><br />
</p>

<div class="footnote">

<p><a id="Footnote_91" href="#FNanchor_91" class="label">91</a>
Addressed to the Editors of the New-York Evening Post and National Intelligencer.</p></div>

<p>My attention has been called by a literary friend, to your notice of
Mr. Brantz Mayerâ€™s report on the subject of a national name, or distinctive
synonyme for our country. Mr. Mayer having chosen to
reflect upon the antiquarian value of the historical research involved
in the inquiry, I feel called upon, as a member of the committee of
the New-York Historical Society, before whom this question was discussed,
to say a few words in reply.</p>

<p>â€œThe following quotation from my â€˜Glossary of Anglo-Indian
Words,' will best set forth my personal connection with the subject
<span class="pagenum" id="Page_170">170</span>
as a member of the society, and a humble laborer in the field of aboriginal
antiquities, who is ready at all suitable times, to give authority
for the use of whatever Indian terms he may employ.</p>

<p>â€<i>Alleghan</i>, an obsolete aboriginal noun proper, applied adjectively
both in French and English, to an ancient and long extinct people in
North America, and likewise to the most prominent chain of mountains
within the regions over which they are supposed to have borne
sway.â€</p>

<p>Our authorities respecting the ancient Alleghans, are not confined
to the very late period, <i>i. e.</i> 1819,<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">92</a> which is alone quoted, and exclusively
relied on by the learned secretary of the Maryland Historical
Society. Nor do they leave us in doubt, that this ancient people,
who occupy the foreground of our remote aboriginal history, were a
valiant, noble and populous race, who were advanced in arts and the
policy of government, and raised fortifications for their defence.
(N. Y. Hist. Col. vol. 2, p. 89, 91.) While they held a high reputation
as hunters, they cultivated maize extensively, which enabled
them to live in large towns; (Daviesâ€™ Hist. Car. Isds.) and erected
those antique fortifications which are extended over the entire Mississippi
valley, as high as latitude 43&deg;, and the lake country, reaching
from Lake St. Clair (Am. Phil. Trans.) to the south side of the Niagara
ridge (the old shore of Lake Ontario) and the country of the
Onondagas and Oneidas (Clintonâ€™s Dis. N. Y. Hist. Soc. vol. 2.)
Towards the south, they extended as far as the borders of the Cherokees
and Muscogees.<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">93</a> From the traditions of Father Raymond, they
were worshippers of the sun, had an order of priesthood, and exercised
a sovereignty over a very wide area of country. (His. Carib.
Isds. Paris, 1658. London ed. of 1666, p. 204, et seq.)</p>

<div class="footnote">

<p><a id="Footnote_92" href="#FNanchor_92" class="label">92</a>
Trans. Hist. and Lit. Com. Am. Phil. Soc. Vol. 1, Philadelphia, 1819.</p></div>

<div class="footnote">

<p><a id="Footnote_93" href="#FNanchor_93" class="label">93</a>
Seneca tradition, N. Y. Hist. Col. vol. 2.</p></div>

<p>At what era the Alleghan confederacy, thus shadowed forth, existed
and fell in North America, we do not know. Our Indian nations
have no certain chronology, and we must establish data by contemporaneous
tradition of the Mexican nations, or by internal antiquarian
evidence.
<span class="pagenum" id="Page_171">171</span></p>

<p>The â€œOld Fortâ€ discovered by Dr. Locke in Highland Co. Ohio
in 1838, denoted a period of 600 years from its abandonment,<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">94</a> that
is, 284 years before Christopher Columbus first sailed boldly into the
Western ocean. The trees on Grave Creek mound denote the abandonment
of the trenches and stone look-outs in that vicinity to have
been in 1338. (Trans. Am. Ethnological Society, vol. 1, N. Y.
1845.) The ramparts at Marietta had a tree decayed in the heart,
but the concentric outer circles, which could be counted, were 463.
(Clintonâ€™s Dis.) The live oaks on the low mounds of Florida, where
one of the Algonquin tribes, namely, the Shawnees, aver that they
once lived and had been preceded by a people more advanced in arts
(Vide Arch. Am. vol. 1.) denote their abandonment about 1145.
But even these data do not, probably reach back sufficiently far, to
denote the true period.</p>

<div class="footnote">

<p><a id="Footnote_94" href="#FNanchor_94" class="label">94</a>
Cincinnati Gazette.</p></div>

<p>If we fix upon the twelfth century as the era of the fall of the
Alleghan race, we shall not probably over estimate the event. They
had probably reached the Mississippi valley, a century or two before,
having felt, in their original position, west and south of that stream,
the great revolutionary movements which preceded the overthrow of
the Toltec and the establishment of the Aztec empire in Mexican
America.</p>

<p>There are but two words left in our geography, supposed to be
of the ancient Alleghan language. These are Alleghany, and Yioghiogany,
the latter, being the name of a stream which falls into the
Monongahela, on its right bank, about twenty miles above Pittsburgh.</p>

<p>Tradition, not of the highest character, gives us the words Talligeu,
or Talligwee, as the name of this ancient nation, although it is
nearly identical in sounds with the existing and true name of the
Cherokees, which, according to the late Elias Boudinot, (a Cherokee,)
is <span class="smcap">Tsallakee</span>. Col. Gibson, a plain man, an Indian trader
and no philologist, who furnished Mr. Jefferson with Indian vocabularies
of the dialects of his day, to be used in answer to the inquiries
of Catherine the Great, (vide Trans. Royal Academy, Petersburgh,)
expressed an opinion that this ancient people did not use a T before
the epithet, but were called Allegewee. Tradition has, however,
strictly speaking, preserved neither of these terms, although both
<span class="pagenum" id="Page_172">172</span>
appear to have strong affinities with them. The word Alleghany has
come down to us, from the earliest times, as the name of the great
right-hand fork of the Ohio, and also as the name, from the same
remote period of antiquity, of the chain of mountains of which the
stream itself may be said to be the most remote northeasterly tributary.
In this form it is evidently a local term, applied geographically,
according to the general principles of the Indian languages,
like <i>hanna</i> in the Susquehanna, and <i>hannock</i> in the Rappahannock,
which appear to denote, in each case, a river, or torrent of water.
By removing this local inflection, we have Alleghan as the proper
term for the people, and I have felt sustained, by this inductive process,
in regarding Alleghan as the original cognomen of the â€œ<i>mound
builders</i>â€ of North America.</p>

<p>Having thus given my views with respect to the particular word
which awakened this discussion, permit me now to turn to the other
matters, so confidently brought forward by the secretary of the Maryland
Historical Society.</p>

<p>The Iroquois affirm that they formerly lived in the area of the
Cherokee country. (Clin. Dis. N. Y. H. Soc., vol.) Captain Smith
met a war party of this nation, in exploring one of the rivers of Virginia
in 1608. So late as the era of the settlement of North Carolina,
they brought off to the north the last of their cantons, in the
tribe of the Tuscaroras. They sold the lands as far south as Kentucky
river. (Imlayâ€™s Hist. Kent.) They <i>quitclaimed</i> the soil in
northern Virginia and Maryland, and they quite forbid all sales of
land by the Delawares. All authorities, indeed, concur in showing
the track of their migration, prior to 1600, to have been from the
south to the north and northeast. Affiliation of language is also
thought to denote their origin in the south. (Vide Gallatin, 2 vol.
Archa. Amer.) The Hurons, who are of the same stock, affirm that
they were originally the first of all the nations, and call the Lenapees,
who have assumed the same distinction, <i>nephews</i>, denoting
inferiority in the chronological and ethnological chain. In this term
of nephews, so applied to the Delawares, all the Iroquois tribes concur.
(Vide Oneota.)</p>

<p>Algonquin tradition, recorded by Mr. Heckewelder in the Am. Phi.
Trans. in 1819, on the part of the Lenapees, denotes that a confederation
<span class="pagenum" id="Page_173">173</span>
of these two stocks, namely, the political uncles and nephews,
defeated the Alleghans, and drove them from the country. This tradition
is referred to a time when the Delawares or Lenapees, were
shorn of all power and consequence, â€œhaving been degraded,â€
according to their phrase, to assume the petticoat, and found a refuge
in a new country, to them, on the Muskingum, where they were taken
under the care, as they had previously been east of the mountains,
of the Moravian brethren. In their reminiscences they would consequently
be prone to give prominence to such events as would reflect
the most favorable lights on their history. They are speaking of
events which we see by the preceding references, must have transpired
500 or 600 years before, and in a very distant quarter of the Union.
Yet they add some particulars which written history alone could preserve;
and they ascribe to themselves such a degree of foresight,
prudence, wisdom, valor and sense of Christian justice, as no Indian
tribe in America ever evinced. These traditions are recorded by Mr.
Heckewelder in a spirit of Christian kindness on his part, but he does
not vouch for them; they are to be judged, like other traditions, by
their probabilities and their conformity to other and known traditions.
It is on this account that I have adduced the preceding data. Every
Indian nation is prone to exalt itself, and if we would admit fully the
claims of each, the rest would be sorry persons indeed.</p>

<p>The first thing to be borne in mind is, that the tradition is a very
ancient one, and must have come down shorn of many particulars,
which there appears to have been great carefulness to re-state. The
scene also is remote from the place of narration. No such fact as
the principal one of the crossing, on which great stress is laid by Mr.
Mayer, on the part of the Maryland Historical Society, could have
taken place in the Ohio valley, or within one thousand miles of Pittsburgh,
where alone, it must be remembered, we have any evidence in
the existing names of the country of the residence of the Alleghans.</p>

<p>The Algonquins, (we include the Lenapees in their proper groupe,)
attempting to cross the Mississippi, into the territories of a foreign
nation, with a large body of men, are defeated and driven back.
They show themselves pacifically, in a moderate number, and the
foreigners say, come! but turning out a multitude, are assailed.
Whether this was an original stratagem, or an after thought, we are
<span class="pagenum" id="Page_174">174</span>
left to infer, but in either case, it would be quite conformable to Indian
policy. For the sake of clearness, we will locate this event in the
section of this great river, between the Chickasaw bluffs and Natchez,
its probable site. On this defeat they form an alliance with their
uncles, the Iroquois, who were already east of the Mississippi, and
were located north of the Alleghans. A long war begins, in the
course of which the latter erect the fortifications which have excited
so much curiosity in the Mississippi and Ohio valleys, and after proving
themselves valiant men, are finally overpowered and driven off.
The Lenapees are in 1819 the historians of their enemies, and berate
them as faithless. The Maryland Historical Society, twenty-six
years later, endorse the whole story, and pronounce the Alleghans pusillanimous,
not so much it would seem for their heroic struggle and
defence, as for the cause of it, namely, not letting the Algonquin
hordes march into or through their country, as the superior forecast
and judgment of the latter might, on further progress, dictate.</p>

<p>Does any sound historian? does any one acquainted with Indian
life, character or history, as it exists, and has always existed in North
America, believe that the pacific and Christian request, put forth by
Mr. Heckewelder, as the chronicler of his Delaware converts at Gnadenhutton,
namely, that they might be allowed to explore a country
east of them, to select it out and dwell therein, or that they had previously
had the prudence, energy and forecast to send spies, like
Moses, to spy it out&mdash;as if they were seeking a country for an agricultural
settlement, with flocks and implements of husbandry&mdash;I
repeat it, does any one, who reads this detailed part of the tradition
as told to and believed by the good old missionary, credit a syllable
of it? If he does, his good-natured credulity must be greater than
that of the committee of the New-York Historical Society, whose
suggestive report on the discussion of a distinctive national name has
been the theme of so much misconception&mdash;may I not add, of so
truly Pickwickian a degree of patriotism.</p>

<p>The truth is, this suggestion of a peaceful passage for the great
Algonquin army, is to be found originally in the 20th chapter of
Numbers, in the demand made, by divine direction, by the Jewish
leader for a safe passport through the land of Edom, for the faithful
<span class="pagenum" id="Page_175">175</span>
performance of which there was a divine guaranty. And when the
kind father had taught this historical lesson to his peaceable disciples
on the banks of the Muskingum, he did not perceive, in afterwards
putting down the traditions of his favorite Delawares, how completely
they had adapted a sacred event to the exigencies of savage life,
in a host of lawless invaders in the American wilderness, in the 12th
century.</p>

<p>But we are not only to take this entire tradition of 1819, of an
event happening 600 years before, in extenso, with all its moral exactness
of motive, in the original actors, without any abatements or
corrections required by other traditions or history, but the good father,
whose moral excellence is pure and unimpeachable, but who was no
philologist, aims to make the existing lexicography of the Delaware
<i>prove</i> the tradition; and we have, in a footnote, a forced etymology
of the name of the river Mississippi, to demonstrate that this is a
Delaware name. Now, the name of this river is not â€œNamaesa
Sipu,â€ that is, sturgeon, trout, or as he gives it, â€œfish river,â€ but
<span class="smcap">Missi-sippi</span>&mdash;a derivative from the adjective <i>great</i>, in an aboriginal
sense, and sippi, a river. Mr. Gallatin (Archa. Am. vol. 2) is inclined
to believe that it should be translated â€œthe whole river,â€ or a unity
of waters, but neither he nor any other commentator, has been able to
make â€œfishâ€ out of â€œmissi.â€ The merest tyro in the Indian languages,
must perceive that the etymology does not bear the meaning
of Fish river, and if it did, it would prove, contrary to their reputation,
that the Indians give the most inappropriate geographical
names, of all men in existence. Fish river would be the most malappropriate
name for the Mississippi. Its turbid waters and rushing
channel, surcharged with floating trees, and subject to a thousand
physical mutations every season, is absolutely forbidding to the larger
number of species, and favorable only to the coarser kinds which are
rejected from the table of the epicure.</p>

<p>A single remark more. The Delawares have never lived, or held
an acre of land on the Mississippi, in its whole course between Itasca
lake and the Balize. When Penn came to America, they lived on
the Delaware, in central Pennsylvania. They were ordered to quit
the sources of the Delaware river by the Iroquois in 1742, and go to
<span class="pagenum" id="Page_176">176</span>
Wyoming or Shamoken.<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">95</a> They found their way across the Alleghanies,
in time to burn Col. Crawford at the stake,<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">96</a> and oppose the
settlement of the Ohio valley, prior to the revolution; they settled
on the Muskingum, and after some afflictions and mutations, chiefly
brought upon themselves, they accepted lands, and began to recross
the Mississippi in 1818<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">97</a>. They are now located on the west banks
of the Missouri, on the Konza. Yet the etymology adverted to
attributes to this tribe, not only the naming of the river upon which
they never lived, and never held any lands, but presupposes, that the
Illinois and other Algonquin nations living on its banks, above the
influx of the Ohio and the Missouri, to whom, with the influence of
the French, the actual name is due, preserved the Delaware term
â€œNam&aelig;sa Sepu,â€ although it is neither used by their descendants nor
by Europeans.</p>

<div class="footnote">

<p><a id="Footnote_95" href="#FNanchor_95" class="label">95</a>
Coldenâ€™s Hist. Five Nations, vol. 1. p. 31.</p></div>

<div class="footnote">

<p><a id="Footnote_96" href="#FNanchor_96" class="label">96</a>
Metcalfâ€™s Indian Wars in the West.</p></div>

<div class="footnote">

<p><a id="Footnote_97" href="#FNanchor_97" class="label">97</a>
This is the first time that this tribe ever by history, or tradition, other than their own,
saw this river.</p></div>

<h3 id="WAR_WITH_THE_KAH_KWAHS">[<i>d.</i>] War with the Kah Kwahs.</h3>

<p>Some inquiries have been made in a prior paper, on the strong probabilities
of this people, being identical with the Ererions or Eries. While
this question is one that appears to be within the grasp of modern
inquiry, and may be resumed at leisure, the war itself, with the people
whom <i>they</i> call Kah-Kwahs, and <i>we</i> Eries is a matter of popular
tradition, and is alluded to with so many details, that its termination
may be supposed to have been an event of not the most ancient
date. Some of these reminiscences having found their way into the
newspapers during the summer<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">98</a> in a shape and literary garniture,
which was suited to take them from the custody of sober tradition,
and transfer them to that of romance, there was the more interest
attached to the subject, which led me to take some pains to ascertain
how general or fresh their recollections of this war might be.</p>

<div class="footnote">

<p><a id="Footnote_98" href="#FNanchor_98" class="label">98</a>
See Buffalo Com. Adv. 12th July, 1845, article â€œIndian Tradition.â€</p></div>
<p><span class="pagenum" id="Page_177">177</span></p>

<p>My inquiries were answered one evening at the mission house at
Buffalo, by the Allegany chief, <span class="smcap">Ha-yek-dyoh-Kunh</span>, or the Woodcutter,
better known by his English name of Jacob Blacksnake. He
stated that the Kah-Kwahs had their chief residence at the time of
their final defeat, on the Eighteen-mile creek. The name by which
he referred to them, in this last place of their residence, might be
written perhaps with more exactitude to the native tongue, Gah
Gwah-ge-o-nuh&mdash;but as this compound word embraces the ideas of
locality and existence along with their peculiar name, there is a
species of tautology in retaining the two inflections. They are not
necessary in the English, and besides in common use, I found them
to be generally dropt, while the sound of G naturally changed in
common pronunciation into that of K.</p>

<p>Blacksnake commenced by saying, that while the Senecas lived
east of the Genesee, they received a challenge from the Kah-Kwahs,
to try their skill in ball playing and athletic sports. It was accepted,
and after due preliminaries, the challengers came, accompanied by
their prime young men, who were held in great repute as wrestlers
and ball-players. The old men merely came as witnesses, while this
trial was made.</p>

<p>The first trial consisted of ball playing, in which, after a sharp
contest, the young Senecas came off victorious. The next trial consisted
of a foot race between two, which terminated also in favor of
the Senecas. The spirit of the Kah-Kwahs was galled by these defeats.
They immediately got up another race on the instant, which
was hotly contested by new runners, but it ended in their losing the
race. Fired by these defeats, and still confident of their superior
strength, they proposed wrestling, with the sanguinary condition, that
each of the seconds should hold a drawn knife, and if his principal
was thrown, he should instantly plunge it into his throat, and cut off
his head. Under this terrible penalty, the struggle commenced. The
wrestlers were to catch their hold as best they could, but to observe
fair principles of wrestling. At length the Kah-Kwah was thrown,
and his head immediately severed and tossed into the air. It fell
with a rebound, and loud shouts proclaimed the Senecas victors in
four trials. This terminated the sports, and the tribes returned to
their respective villages.
<span class="pagenum" id="Page_178">178</span></p>

<p>Some time after this event, two Seneca hunters went out to hunt
west of the Genesee river, and as the custom is, built a hunting lodge
of boughs, where they rested at night. One day, one of them went
out alone, and having walked a long distance, was belated on his return.
He saw, as he cast his eye to a distant ridge, a large body of
the Kah-Kwahs marching in the direction of the Seneca towns. He
ran to his companion, and they instantly fled and alarmed the Senecas.
They sent off a messenger post-haste to inform their confederates
towards the east, and immediately prepared to meet their enemies.
After about a dayâ€™s march, they met them. It was near sunset when
they descried their camp, and they went and encamped in the vicinity.
A conference ensued, in which they settled the terms of the battle.</p>

<p>The next morning the Senecas advanced. Their order of battle
was this. They concealed their young men, who were called by the
narrator burnt-knives,<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">99</a> telling them to lie flat, and not rise and join
the battle until they received the war cry, and were ordered forward.
With these were left the rolls of peeled bark to tie their prisoners.
Having made this arrangement, the old warriors advanced, and began
the battle. The contest was fierce and long, and it varied much.
Sometimes they were driven back, or faltered in their line&mdash;again
they advanced, and again faltered. This waving of the lines to and
fro, formed a most striking feature in the battle for a long time. At
length the Senecas were driven back near to the point where the
young men were concealed. The latter were alarmed, and cried out
â€œnow, we are killed!â€ At this moment, the Seneca leader gave the
concerted war whoop, and they arose and joined in battle. The effects
of this reinforcement, at the time that the enemy were fatigued with
the dayâ€™s fight, were instantaneously felt. The young Senecas pressed
on their enemies with resistless energy, and after receiving a shower
of arrows beat down their opponents with their war clubs, and took
a great many prisoners. The prisoners were immediately bound with
their arms behind, and tied to trees. Nothing could resist their impetuosity.</p>

<div class="footnote">

<p><a id="Footnote_99" href="#FNanchor_99" class="label">99</a>
A term to denote their being quite young, and used here as a cant phrase for prime
young warriors.</p></div>

<p>The Kah-Kwah chiefs determined to fly, and leave the Senecas
masters of the field. In this hard and disastrous battle, which was
<span class="pagenum" id="Page_179">179</span>
fought by the Senecas alone, and without aid from their confederates,
the Kah-Kwahs lost a very great number of their men, in slain and
prisoners. But those who fled were not permitted to escape unpursued,
and having been reinforced from the east, they followed them
and attacked them in their residence on the Deoseowa (Buffalo creek)
and Eighteen mile creek, which they were obliged to abandon, and
fly to the Ohio, [the Seneca name for the Alleghany.].</p>

<p>The Senecas pursued them, in their canoes, in the descent of
this stream. They discovered their encampment on an island in
numbers superior to their own. To deceive them, the Senecas, on
putting ashore, carried their canoes across a narrow peninsula, by
means of which they again entered the river above. New parties
appeared to the enemy, to be thus continually arriving, and led them
greatly to over-estimate their numbers.</p>

<p>This was at the close of day. In the morning not an enemy was
to be seen. They had fled down the river and have never since
appeared. It is supposed they yet exist west of the Mississippi.<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">100</a></p>

<div class="footnote">

<p><a id="Footnote_100" href="#FNanchor_100" class="label">100</a>
We may here venture to inquire, whether the Kah-Kwahs were not a remnant, or
at least allies of the ancient Alleghans, who gave name to the river, and thus to the mountains.
The French idea, that the Eries were exterminated, is exploded by this tradition
of Blacksnake, at least if we concede that Erie and Kah-Kwah, were synonyms, which
is questionable. A people who were called Ererions by the Wyandots, and Kah-Kwahs
by the Iroquois, may have had many other names, from other tribes. It would contradict
all Indian history, if they had not as many names as there were diverse nations, to
whom they were known.</p></div>

<p>Two characteristic traits of boasting happened in the first great
battle above described. The Kah-Kwah women carried along, in
the rear of the warriors, packs of moccasins, for the women and
children, whom they expected to be made captives in the Seneca villages.
The Senecas, on the other hand, said, as they went out to
battle, â€œlet us not fight them too near for fear of the stenchâ€&mdash;alluding
to the anticipated heaps of slain.</p>

<p>[<i>22nd August</i>, 1845.]
<span class="pagenum" id="Page_180">180</span>
<span class="pagenum" id="Page_181">181</span></p>

<hr class="chap" />

<h2 id="IX_MISCELLANEOUS_TRAITS">IX. MISCELLANEOUS TRAITS.</h2>

<blockquote>

<p>A few traits are thrown in, under this head, in the shape of anecdotes, which are
thought to be illustrative of Indian character.</p></blockquote>

<h3 id="INFANT_ATOTARHO">[<i>a.</i>] Infant Atotarho of the Onondaga.</h3>

<p>While I was engaged in taking the census of the Onondagas, at
their council house, at the Castle, where a large number of all ages
and both sexes were assembled, the interpreter, who spoke English
very well, taking advantage of a pause in the business, said to me,
pointing to a fine boy who sat on a bench, near a window, â€œthat is
our king!â€ I had, a short time before, requested that this boy should
be sent for. His mother had now, unperceived by me, brought him,
dressed out in his best clothes, and evinced, by the expression of her
eyes and bearing, a conscious pride in bringing him to my notice.
And truly, she had every reason to be proud of so finely formed,
bright and well-looking a boy. In addition to these advantages, it
is to be remembered that descent, amongst the Onondagas and the
other Iroquois, is counted by the female, which constituted a further
motive of satisfaction and pride to the mother, in showing her pretty
Hux-sa-ha, or boy. She made no remark, however, on my noticing
him, but sat with modesty and ease near him, but with an eye beaming
with too much pride and self-complacence to be concealed.</p>

<p>The lad was but three years old, but tall for that age, and offered
a fine model of form. I could not help noticing, what had often
impressed me in similar instances, that the infusion of European
blood, derived from his grandfather by the fatherâ€™s side, had served
to heighten and improve physical development, and fulness and beauty
<span class="pagenum" id="Page_182">182</span>
of muscle. His eyes were full, large, black and sparkling. His
dark hair also was a true trait of his race. His countenance was of
a bright brown, showing the blood, and rather formed on the Grecian
mould, with a good nose and pretty lips. Yet, over all, there was a
physiological dash of the muscular expression, hue and air of the
true Konoshioni.</p>

<p>There was nothing peculiar in his dress, which was of good materials
and well made, agreeably to the nationâ€™s fashion for boys, except
it might be the lining of the under brim of a light straw hat, which
the mother had carefully decorated with a piece of light figured
cotton goods, looking as if it had been cut from a printed handkerchief.</p>

<p>I did not think to ask the name of this promising young candidate
for the seat and honors of the Atotarho, or chief magistracy of his
nation. His fatherâ€™s name is <span class="smcap">Tso-ha-neeh-sa</span>, which, according to
the curious principles of naming persons, and the still more curious
rules of the Indian syntax, means a road, the receding parallel lines
of which intermingle by atmospheric refraction. This, apparently to
them, mysterious uniting and separating of the lines in such a vista,
is the idea described by this compound term. The boy, however,
inherits, or has the right of inheritance of the Atotarho, not â€œa king,â€
through the mother, who was a daughter of the principal Ho-ai-ne,
or chief. This daughter was married to Ezekiel Webster, an
American, a New-Englander, a Vermonter, I think, who either by freak,
taste or fortune, wandered off among the Iroquois soon after the close
of the American revolution, and finally fixed himself in the Onondaga
valley, where he learned the language, established a trade in the gensing
root, and became a man of note and influence in the tribe. He
died in old age, and is buried in this valley, where he has left sons
and daughters, all of whom, however, are recognized as members of
the ancient Onondaga canton, or People of the Hills.</p>

<h3 id="RED_JACKET_AND_THE_WYANDOT_AND_DELAWARE">[<i>b.</i>] Red Jacket and the Wyandot claim to supremacy.</h3>

<p>At a great council of the western tribes, assembled near Detroit,
prior to the late war, the celebrated Seneca orator, Red Jacket, was
<span class="pagenum" id="Page_183">183</span>
present, when the question of the right of the Wyandots to light
the council fire, was brought up. This claim he strenuously resisted,
and administered a rebuke to this nation in the following terms:</p>

<p>â€œHave the Quatoghies forgotten themselves? Or do they suppose
we have forgotten them? Who gave you the right in the west or
east, to light the general council fire? You must have fallen asleep,
and dreamt that the Six Nations were dead! Who permitted you
to escape from the lower country? Had you any heart left to speak
a word for yourselves? Remember how you hung on by the bushes.
You had not even a place to land on. You have not yet done p&mdash;&mdash;g
for fear of the Konoshioni. High claim, indeed, for a tribe who
had to run away from the Kadarakwa.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">101</a></p>

<div class="footnote">

<p><a id="Footnote_101" href="#FNanchor_101" class="label">101</a>
Hon. Albert H. Tracy.</p></div>

<p>â€œAs for you, my nephews,â€ he continued, turning to the Lenapees,
or Delawares, â€œit is fit you should let another light your fire. Before
Miq&ugrave;on came, we had put out your fire and poured water on it; it
would not burn. Could you hunt or plant without our leave? Could
you sell a foot of land? Did not the voice of the Long House cry,
go, and you went? Had you any power at all? Fit act indeed for
you to give in to our wandering brothers&mdash;you, from whom we took
the war-club and put on petticoats.<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">102</a>â€</p>

<div class="footnote">

<p><a id="Footnote_102" href="#FNanchor_102" class="label">102</a>
For similar language to this, addressed to the Delawares, see Coldenâ€™s Fire Nations,
for a speech of an Iroquois chief, in council, at Lancaster.</p></div>

<h3 id="BRANT_AND_THE_BUFFALO_CHURCH">[<i>c.</i>] Anecdote of Brant.</h3>

<p>When this chief was in London, he received ten pounds sterling,
to be given, on his return to America, to any person or persons,
among his people, whom he found to be doing most to help themselves.
On coming to the Seneca reservation on Buffalo Creek, they
had just finished the church, at an expense of seventeen hundred dollars.
He gave the money to these Indians to buy stoves to warm it,
which are still used for this purpose. He said he had seen no people
who were doing so much to help themselves.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">103</a></p>

<div class="footnote">

<p><a id="Footnote_103" href="#FNanchor_103" class="label">103</a>
Rev. A. Wright.</p></div>
<p><span class="pagenum" id="Page_184">184</span></p>

<h3 id="THE_COUNTY_CLERK_AND_THE_WOLF_SCALP">[<i>d.</i>] The County Clerk and the wolf-scalp.</h3>

<p>A Seneca hunter killed a wolf just within the bounds of Cattaraugus
county, close to the Pennsylvania line, and took the scalp to
Meadville, Pennsylvania, for the bounty. Being questioned where
the animal was killed, he honestly told the officer that he had come
across it and shot it, as near as he could tell, within the territory of
New-York, very near the state and county lines. On this, the clerk
told him that it would be contrary to law to pay him the bounty.
â€œThat is a <i>bad</i> law!â€ replied the red man. â€œWhy?â€ said the
magistrate&mdash;â€œwe cannot pay for scalps taken out of the county.â€
â€œIt is bad,â€ replied the hunter, â€œbecause you require that the wolf
should know the county lines. Had this wolf seen a flock of sheep
just within the Pennsylvania lines, I dare say he would not have
stopped for the county lines.â€ On this, the magistrate paid him the
bounty of five dollars.<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">104</a></p>

<div class="footnote">

<p><a id="Footnote_104" href="#FNanchor_104" class="label">104</a>
N. T. Strong, Esq.</p></div>
<hr class="chap" />

<p><span class="pagenum" id="Page_185">185</span></p>

<h2 id="X_MORAL_AND_SOCIAL_CONDITION_AND_PROSPECTS">X. MORAL AND SOCIAL CONDITION AND PROSPECTS.</h2>

<p>The gospel was preached to the Iroquois as well as to the several
tribes of Algonquin origin, who lined the banks of the Hudson and
the Delaware, early in the 17th century. The Reformed Church of
Holland does not appear to have underrated its duties in this respect,
while the Holland States, under a hereditary President or Stadtholder,
were extending their civil jurisdiction and commercial enterprise on
this continent, notwithstanding the want of any direct evidence, that
the conversion of the Indians constituted a fixed part of the policy
of the servants and governors of the West India Company, to whose
lot it fell to introduce the arts and commerce of the mother country.
It was the common impression of those times, not only in Holland,
the centre of theological discussion, but in the reformed churches
generally, that civilization and the arts must precede the introduction
of Christianity among barbarous and idolatrous nations, and it was
under such views, that the gospel was first carried to India and to
Iceland by the pious zeal of the German reformers.</p>

<p>The impulse which had been imparted to the subject through the
zeal and devotion of Xavier and Loyola, and the energetic spirit of
making proselytes and converts, which characterized the particular
order of the Romish church, which they founded, impressed the
rulers of Spain, France and Portugal, with a deep sense of the
importance of carrying the gospel to the aborigines of the countries
which they discovered. Hence it was put forth, and really
became one of the cardinal points of attention in their early attempts
to found new colonies. And while the governors and servants
of these countries did not prosecute the objects of trade and
<span class="pagenum" id="Page_186">186</span>
politics with less determination and success, nay, with a more unscrupulous
disregard of the means, as the history of South America alone
testifies, they carried missionaries in every early enterprise, and set
forth to the world, the conversion of the native inhabitants as the
great object of their aim, as it was indeed often the shield and cover
to the reckless avarice and ambition of the Cortezes and the Pizarros
who carried their flags.</p>

<p>It was not consonant to the genius of Christianity, as interpreted
by Luther and his successors, to proceed in the work of spiritual conquest
with so noisy and gorgeous a display, or with hand locked arm
in arm with the State; and if the States of Holland did not put forth
the object, in their first charters and commissions to the new world,
it was, perhaps, because the Church was actuated in, and was guided
by, the general policy of the Protestant European churches. England
and Sweden, who planted colonies here, did the same.</p>

<p>It was not, indeed, until the new impulse which arose in the middle
of the 17th century, and which brought Oliver Cromwell to the English
throne, that different views and a deeper obligation of national
duties in this respect began to prevail. And hence, when the English
pilgrims, who had been sheltered awhile in the tolerant domains of
Holland, set their faces towards the New World, it was with a
pre-determination not only to carry out the principles of the gospel,
in their own settlements, but to extend its benign influences among
the aborigines. This was averred, and the well known prominency
of the fact stamps the efforts to convert and civilize the North American
Indians, with a moral force and grandeur, which cannot be
claimed for England, in her royal capacity as administrator of patents
and honors here, or for any other protestant king or potentate, who
sent her poor, bold or enterprising children to the American wilds.</p>

<p>This much can be said, without disparagement to the piety of the
Netherland church, which had her pastors and teachers at Manhattan,
Fort Orange, and various other incipient points of her settlements at
an early day. Whatever had been her policy, (and we have paid
but little attention to this,) in sending teachers among the Mohegans,
the Maquaas and other tribes who resorted to her forts and factories
at Albany, and other points of early contact with these simple and
warlike men; the English, after the conquest of 1664, appear to
<span class="pagenum" id="Page_187">187</span>
have followed in her footsteps, and pursued the same general, gradual
and persuasive means, attaching high and deserved value at all points
to the influence of European arts and the value of fixed industry.</p>

<p>Churches were founded at an early day, among the Mohawks at
Caghnawaga, and at Dionderoga at the mouth of Schoharie Creek,
better known as Fort Hunter, the latter of which received a present
of a set of plate for the communion service, from Queen Ann.</p>

<p>Unfortunately for the conversion and civilization of the Indians,
they had not a fixed population&mdash;they drew their supplies mainly
from the chase, gave up a large portion of their time and means to
war, and besides moving periodically, at least twice a year, <i>from</i> or
<i>to</i> their hunting and planting grounds, they were in a general progress
of recession before a civilized population. They shrank before the determined
spirit of progress of civilized arts and industry, which elicited
resources where the Indian had seen none, and made an industrious use
of every acre of tillable ground. But while the silent influence of this
progress did much to teach him, by denoting the use of tools and implements
of art and agriculture, to improve him in his domicil and its
fixtures, and his costume, and to harmonize and fix his mental habits
and character, he was not proof against the leading temptation of the
times, namely, the free and inordinate use of ardent spirits. From
the partial paroxysms of this pernicious indulgence, he rose with less
energy to pursue the chase, or follow the war path. The policy of
land sales, the distribution of presents as boons from the crown, and
the distribution of small sums of coin to the heads of families in the shape
of annuities. A system founded in all but the last feature, under
James VI, and confirmed under the old confederation, stepped in, as
it were, to aid and reinforce him in his means of living, but which in
effect, held him away from his hunting grounds, paralyzed his home
industry, and supplied him new means of indulging his propensities for
liquor and luxuries. That the gospel should not have made a very
marked progress under these circumstances, is not surprising.</p>

<p>Some years before the breaking out of the American revolution,
Mr. Kirkland planted the gospel standard among the Oneidas,
at a time when the broad and sylvan fields and glades of Kun-a-wa-loa,
or Oneida Castle, were still beyond the pale of European civilization.<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">105</a>
<span class="pagenum" id="Page_188">188</span>
And he is to be regarded as the apostle to the Iroquois.
For many years, in perils and dangers, he preached the gospel to the
Oneidas, at their once celebrated castle; and by the purity, firmness
and excellence of his character, won the confidence and the heart of
their leading sachem. Skenandoah, gave his attention to this new
scheme of acceptance with his Maker, admitted it, and became a consistent
professor and practicer of its precepts, and of him, it can be
confidently said, that he lived and died in the faith. To gain the influence
of the most powerful man in the canton, was to gain the
whole canton; and when the war broke out, the tribe, wavering, as
it did for a time, and assailed with all the arts of British intrigue and
promise, so profusely put forth, adhered to the colonies. Kirkland,
in the inception and progress of these movements, became the principal
agent in disseminating the doctrines of peace and neutrality
among the six cantons. Washington and the continental congress,
reposed the highest trust in his virtue, judgment, and intelligence.
He took from the lips of the father of his country, words of peace
and good counsel, which coincided admirably, with the precepts of
the gospel. He traversed the then wilderness of Genesee and Niagara
on this mission, and has left enduring monuments of his faithfulness
and zeal.</p>

<div class="footnote">

<p><a id="Footnote_105" href="#FNanchor_105" class="label">105</a>
Herkimer, the nearest point east, was about 40 miles distant.</p></div>

<p>But the spirit of war prevailed&mdash;that spirit which the great body
this people had so long served, under the guidance of their native
priesthood. All but the Oneidas, some few of the Tuscaroras, who
were then settled in their western precincts, and some one or two individuals,
from St. Regis, joined the ranks of the mother country,
under their bold and politic leader Brant. Seven years of battles,
expeditions, ambushes, and murders, terminated not only in their
political overthrow as a confederacy, but plunged many of them who
had before listened to the voice of Christianity, back into the
arms of their native priests and forest habits. The Mohawks,
part of the Cayugas, and some Onondagas and Tuscaroras, fled the
country, and settled chiefly in Canada. The Oneidas, the body of the
Onondagas and Senecas, and some parts of the Cayugas and Tuscaroras,
remained. But they had fought for a phantom. All the rich
promises of glory and conquest, emanating from Johnson Hall and
<span class="pagenum" id="Page_189">189</span>
fort Niagara, and the Canadas had failed; and their delegates came
to the treaty of Fort Stanwix in 1784, poor, crest fallen, and defeated.
And by their first public act, after the drama of the revolution, they
put their hands to a treaty, ceding away the larger portion of their
ancient domain.</p>

<p>Thus they were thrown back an immeasurable distance in the work
of civilization and Christianity, and the effort to introduce the gospel
was to be commenced almost anew.</p>

<p>Time will not permit any notice in detail, of this second period in
their history. Kirkland, true to his original purpose, continued his
ministry and useful labors, and died in the Oneida country. The
venerable Skenandoah followed him at some few years later, and requested
to be buried by his side. New missions were projected and
carried into effect, at distinct times, among the remaining cantons.
A review of these, it is impossible to make within the period allotted
to this report; and besides, were the time ample, the data furnished
to me are not in all respects complete, and in some cases wholly deficient.
Communications have been received from the Rev. Gilbert
Rockwood and Rev. James Cusick of Tuscarora; from the Rev.
Asher Bliss at Cattaraugus, and from Rev. William Hall at Alleghany,
which are printed in the appendix, and are referred to as giving the
latest and most authentic information on the progress of Christianity,
letters, and morals among these respective tribes. So far as relates
to the progress of this people in agriculture and the arts, the results
of the census, hereto prefixed, although it denotes striking depopulation,
afford the most definite, and at the same time, most favorable
view of the remains of these cantons, which has, perhaps, ever been
presented, of a whole Indian nation in America. The reluctance,
which was felt in some quarters, has rendered it less complete than it
might have been made. Still, with every proper abatement and qualification,
applicable to the reservations as departmental bodies, and
to the whole as a mass, there are strong encouragements to the friends
of Christianity to persevere. The seeds of industry are well sown;
letters have been generally introduced, and, in some instances, they
have produced men of talents and intelligence, who have taken an
honorable part in the professional and practical duties of life. Very
gratifying evidences exist of the adoption, on a large scale, of the
<span class="pagenum" id="Page_190">190</span>
improved arts and conveniencies of polished life. In manners, costume
and address, the Iroquois people offer a high example of the
capacities and ready adoptive habits of the race. It only needs a reference
to the statistical tables mentioned, to show that they are not
behindhand in implements of husbandry, vehicles, work cattle, horses
and the general features of their agriculture. They are abundantly
able to raise sufficient for their own consumption, and some of the
communities have a surplus which is added to the productive resources
of the State. From those who have done so well, and who have shown
such unequivocal capacities for improvement, we may expect more.
From the tree, which has produced blossoms, we may expect fruit;
and from the bearing tree which has produced good fruit, we may expect
more fruit. Under all circumstances, we may regard the problem of
their reclamation as fixed and certain. They have themselves solved
it. And whatever an enlightened people and legislature should do to
favor them, ought not to be omitted. Churches and societies, who
have granted their peculiar aids, should continue those aids; and the
heart of the philanthropist and the statesman has cause to rejoice, that
after all their wars and wanderings, mistakes and besetments, the Iroquois,
made wise by experience, are destined <span class="smcap">to live</span>. The results of
the census, herewith submitted, demonstrate this. The time is indeed
propitious for putting the inquiry, whether the Iroquois are not
worthy to be received, under the new Constitution, as <span class="smcap">Citizens of
the State</span>.
<span class="pagenum" id="Page_191">191</span></p>

<h3 id="ABSTRACT_OF_CENSUS_RETURNS">RETURN</h3>

<p class="center"><i>Of the Enumeration of the Indians on the several Reservations, with the other statistical information required by law
to be obtained in the said Reservations.</i></p>

<div class="table">
<table class="border">
  <tr>
    <th>1</th>
    <th></th>
    <th>2</th>
    <th>3</th>
    <th>4</th>
    <th>5</th>
    <th>6</th>
    <th>7</th>
  </tr>
  <tr>
    <th>RESERVATIONS.</th>
    <th>A</th>
    <th>B</th>
    <th>C</th>
    <th>D</th>
    <th>E</th>
    <th>F</th>
    <th>G</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>157</td>
    <td>71</td>
    <td>86</td>
    <td>24</td>
    <td>3</td>
    <td>47</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>368</td>
    <td>173</td>
    <td>195</td>
    <td>63</td>
    <td>19</td>
    <td>73</td>
    <td>5</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>312</td>
    <td>148</td>
    <td>164</td>
    <td>18</td>
    <td>10</td>
    <td>11</td>
    <td>6</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>446</td>
    <td>200</td>
    <td>246</td>
    <td>73</td>
    <td>47</td>
    <td>61</td>
    <td>3</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>808</td>
    <td>393</td>
    <td>415</td>
    <td>89</td>
    <td>40</td>
    <td>30</td>
    <td>10</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>114</td>
    <td>56</td>
    <td>58</td>
    <td>16</td>
    <td>6</td>
    <td>5</td>
    <td>2</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>783</td>
    <td>390</td>
    <td>393</td>
    <td>127</td>
    <td>33</td>
    <td>168</td>
    <td>6</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>505</td>
    <td>224</td>
    <td>281</td>
    <td>101</td>
    <td>45</td>
    <td>69</td>
    <td>4</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>260</td>
    <td>126</td>
    <td>134</td>
    <td>44</td>
    <td>5</td>
    <td>67</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td>Total,</td>
    <td>3,753</td>
    <td>1,781</td>
    <td>1,972</td>
    <td>555</td>
    <td>208</td>
    <td>531</td>
    <td>36</td>
  </tr>
</table>

<p>
KEY:<br />
A: Total Population.<br />
B: Number of male persons in the Reservation.<br />
C: Number of female persons in the Reservation.<br />
D: Number of married females, under the age of 45 years, in the Reservation.<br />
E: Number of unmarried females, between the ages of 16 and 45, in the Reservation.<br />
F: Number of unmarried females, under 16 years of age, in the Reservation.<br />
G: Number of marriages, during the year preceding, in the Reservation.<br />
<span class="pagenum" id="Page_192">192</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="2">8</th>
    <th colspan="2">9</th>
    <th>10</th>
    <th>11</th>
    <th>12</th>
    <th>13</th>
    <th>14</th>
  </tr>
  <tr class="x-small">
    <th colspan="2">H</th>
    <th colspan="2">I</th>
    <th rowspan="2">J</th>
    <th rowspan="2">K</th>
    <th rowspan="2">L</th>
    <th rowspan="2">M</th>
    <th rowspan="2">N</th>
  </tr>
  <tr class="x-small">
    <th>M</th>
    <th>F</th>
    <th>M</th>
    <th>F</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>8</td>
    <td>5</td>
    <td>1</td>
    <td>..</td>
    <td>155</td>
    <td>1</td>
    <td>1</td>
    <td>59</td>
    <td>20</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>6</td>
    <td>10</td>
    <td>11</td>
    <td>12</td>
    <td>364</td>
    <td>..</td>
    <td>1</td>
    <td>169</td>
    <td>40</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>5</td>
    <td>5</td>
    <td>1</td>
    <td>3</td>
    <td>286</td>
    <td>..</td>
    <td>30</td>
    <td>63</td>
    <td>43</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>3</td>
    <td>7</td>
    <td>14</td>
    <td>7</td>
    <td>433</td>
    <td>1</td>
    <td>6</td>
    <td>117</td>
    <td>57</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>17</td>
    <td>11</td>
    <td>11</td>
    <td>13</td>
    <td>789</td>
    <td>..</td>
    <td>7</td>
    <td>121</td>
    <td>86</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>4</td>
    <td>1</td>
    <td>3</td>
    <td>3</td>
    <td>114</td>
    <td>..</td>
    <td>..</td>
    <td>21</td>
    <td>14</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>13</td>
    <td>6</td>
    <td>13</td>
    <td>13</td>
    <td>752</td>
    <td>35</td>
    <td>..</td>
    <td>227</td>
    <td>162</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>5</td>
    <td>8</td>
    <td>4</td>
    <td>3</td>
    <td>496</td>
    <td>..</td>
    <td>11</td>
    <td>126</td>
    <td>40</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>..</td>
    <td>7</td>
    <td>5</td>
    <td>3</td>
    <td>125</td>
    <td>..</td>
    <td>135</td>
    <td>81</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>61</td>
    <td>60</td>
    <td>63</td>
    <td>57</td>
    <td>3,514</td>
    <td>37</td>
    <td>191</td>
    <td>984</td>
    <td>462</td>
  </tr>
</table>

<p>
KEY:<br />
H: Number of births in the Reservation during the year preceding.<br />
I: Number of deaths in the Reservation during the year preceding<br />
J: Number of persons in the Reservation born in the State of New-York.<br />
K: Number of persons in the Reservation born in any of the other States of the Union.<br />
L: Number of persons in the Reservation born in G. Britain or its possessions.<br />
M: Number of children in Reservation between the ages of 5 &amp; 16 years.<br />
N: Number of children in the Reservation attending private or select unincorporated schools.<br />
Third ine:<br />
M: Males.<br />
F: Females.<br />
<span class="pagenum" id="Page_193">193</span>
</p>
</div>

<h3>AGRICULTURAL AND HORTICULTURAL STATISTICS.</h3>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th>15</th>
    <th colspan="2">16</th>
    <th colspan="2">17</th>
    <th colspan="2">18</th>
    <th colspan="2">19</th>
  </tr>
  <tr class="x-small">
    <th>ACRES OF LAND.</th>
    <th colspan="2">BARLEY.</th>
    <th colspan="2">PEAS.</th>
    <th colspan="2">BEANS.</th>
    <th colspan="2">BUCKWHEAT.</th>
  </tr>
  <tr class="x-small">
    <th>O</th>
    <th>P</th>
    <th>Q</th>
    <th>R</th>
    <th>S</th>
    <th>T</th>
    <th>U</th>
    <th>V</th>
    <th>W</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>421</td>
    <td>10</td>
    <td>200</td>
    <td>3Â½</td>
    <td>35</td>
    <td>3Â¼</td>
    <td>11</td>
    <td></td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>2,043Â¼</td>
    <td>2Â½</td>
    <td>70</td>
    <td>7Â¾</td>
    <td>91</td>
    <td>..</td>
    <td>..</td>
    <td>2Â½</td>
    <td>50</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>2,079Â½</td>
    <td>20</td>
    <td>430</td>
    <td>5</td>
    <td>65</td>
    <td>..</td>
    <td>..</td>
    <td>18</td>
    <td>245</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>1,914</td>
    <td>..</td>
    <td>....</td>
    <td>18Â½</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>3</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>2,123</td>
    <td>96Â¼</td>
    <td>1,300</td>
    <td>..</td>
    <td>301</td>
    <td>..</td>
    <td>..</td>
    <td>6Â½</td>
    <td>420</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>316</td>
    <td>..</td>
    <td>....</td>
    <td>..</td>
    <td>23</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>227</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>2,163Â½</td>
    <td>6</td>
    <td>35</td>
    <td>18Â¼</td>
    <td>90</td>
    <td>..</td>
    <td>..</td>
    <td>18Â¼</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>2,216</td>
    <td>42</td>
    <td>550</td>
    <td>30</td>
    <td>200</td>
    <td>1</td>
    <td>15</td>
    <td>5</td>
    <td>112</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>591Â¼</td>
    <td>Â¾</td>
    <td>....</td>
    <td>27</td>
    <td>105</td>
    <td>11</td>
    <td>18</td>
    <td>8</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>13,867Â½</td>
    <td>177Â¾</td>
    <td>2,585</td>
    <td>110</td>
    <td>910</td>
    <td>15Â¼</td>
    <td>44</td>
    <td>61Â¼</td>
    <td>1,054</td>
  </tr>
</table>

<p>
KEY:<br />
O: Number of acres of improved land in the Reservation.<br />
P: Number of acres of barley under cultivation.<br />
Q: Quantity of barley raised therefrom during the preceding year.<br />
R: Number of acres of peas under cultivation.<br />
S: Number of bushels raised.<br />
T: Number of acres of beans.<br />
U: Quantity raised.<br />
V: Number of acres of buckwheat.<br />
W: Quantity raised.<br />
<span class="pagenum" id="Page_194">194</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="2">20</th>
    <th colspan="2">21</th>
    <th colspan="3">22</th>
    <th colspan="2">23</th>
  </tr>
  <tr class="x-small">
    <th colspan="2">TURNEPS.</th>
    <th colspan="2">POTATOES.</th>
    <th colspan="3">WHEAT.</th>
    <th colspan="2">CORN.</th>
  </tr>
  <tr class="x-small">
    <th>X</th>
    <th>Y</th>
    <th>Z</th>
    <th>AA</th>
    <th>BB</th>
    <th>CC</th>
    <th>DD</th>
    <th>EE</th>
    <th>FF</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>..</td>
    <td>..</td>
    <td>32Â¼</td>
    <td>841</td>
    <td>14</td>
    <td>13</td>
    <td>325</td>
    <td>60Â½</td>
    <td>1,458</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>Â¾</td>
    <td>30</td>
    <td>21</td>
    <td>840</td>
    <td>87Â¾</td>
    <td>87Â¾</td>
    <td>1,156</td>
    <td>189Â½</td>
    <td>4,492</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>2Â½</td>
    <td>55</td>
    <td>31</td>
    <td>1,166</td>
    <td>405Â½</td>
    <td>..</td>
    <td>4,897</td>
    <td>152</td>
    <td>3,515</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>..</td>
    <td>..</td>
    <td>33</td>
    <td>1,444</td>
    <td>..</td>
    <td>..</td>
    <td>......</td>
    <td>163Â½</td>
    <td>2,925</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>5Â¼</td>
    <td>179</td>
    <td>53Â¾</td>
    <td>6,237</td>
    <td>169Â½</td>
    <td>..</td>
    <td>1,822</td>
    <td>473Â¼</td>
    <td>7,966</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>..</td>
    <td>..</td>
    <td>38</td>
    <td>955</td>
    <td>14Â½</td>
    <td>4</td>
    <td>210</td>
    <td>62Â½</td>
    <td>1,970</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>25Â¾</td>
    <td>29</td>
    <td>146Â½</td>
    <td>3,638</td>
    <td>46</td>
    <td>..</td>
    <td>503</td>
    <td>407</td>
    <td>8,565</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>3</td>
    <td>60</td>
    <td>40</td>
    <td>1,150</td>
    <td>200</td>
    <td>..</td>
    <td>2,400</td>
    <td>170</td>
    <td>3,950</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td><sup>13</sup>/<sub>16</sub></td>
    <td>..</td>
    <td>20â…</td>
    <td>410</td>
    <td>42Â½</td>
    <td>..</td>
    <td>195</td>
    <td>65Â½</td>
    <td>658Â½</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>38<sup>1</sup>/<sub>16</sub></td>
    <td>353</td>
    <td>416â…›</td>
    <td>16,681</td>
    <td>979Â¾</td>
    <td>104Â¾</td>
    <td>11,508</td>
    <td>1,743Â¾</td>
    <td>35,499Â½</td>
  </tr>
</table>

<p>
KEY:<br />
X: Number of acres of turneps.<br />
Y: Quantity raised.<br />
Z: Number of acres of potatoes.<br />
AA: Quantity raised.<br />
BB: Number of acres of wheat sown.<br />
CC: Number of acres of wheat harvested.<br />
DD: Quantity of wheat raised.<br />
EE: Number of acres of corn sown.<br />
FF: Quantity harvested.<br />
<span class="pagenum" id="Page_195">195</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="2">24</th>
    <th colspan="2">25</th>
    <th colspan="5">26</th>
  </tr>
  <tr class="x-small">
    <th colspan="2">RYE.</th>
    <th colspan="2">OATS.</th>
    <th colspan="5">NEAT CATTLE.</th>
  </tr>
  <tr class="x-small">
    <th>GG</th>
    <th>HH</th>
    <th>II</th>
    <th>JJ</th>
    <th>KK</th>
    <th>LL</th>
    <th>MM</th>
    <th>NN</th>
    <th>OO</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida, </td>
    <td>..</td>
    <td>..</td>
    <td>28Â½</td>
    <td>720</td>
    <td>50</td>
    <td>..</td>
    <td>..</td>
    <td>28</td>
    <td>1,140</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>..</td>
    <td>..</td>
    <td>107</td>
    <td>2,110</td>
    <td>189</td>
    <td>..</td>
    <td>..</td>
    <td>82</td>
    <td>1,150</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>..</td>
    <td>..</td>
    <td>205Â½</td>
    <td>4,085</td>
    <td>336</td>
    <td>..</td>
    <td>..</td>
    <td>98</td>
    <td>7,537</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>..</td>
    <td>..</td>
    <td>115Â½</td>
    <td>4,251</td>
    <td>270</td>
    <td>..</td>
    <td>..</td>
    <td>87</td>
    <td>4,888</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>..</td>
    <td>..</td>
    <td>58</td>
    <td>8,922Â½</td>
    <td>387</td>
    <td>..</td>
    <td>..</td>
    <td>166</td>
    <td>2,426</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>..</td>
    <td>..</td>
    <td>30</td>
    <td>1,622</td>
    <td>63</td>
    <td>..</td>
    <td>..</td>
    <td>43</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>..</td>
    <td>..</td>
    <td>212Â¼</td>
    <td>4,366</td>
    <td>585</td>
    <td>..</td>
    <td>..</td>
    <td>169</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>4</td>
    <td>60</td>
    <td>100</td>
    <td>2,500</td>
    <td>305</td>
    <td>..</td>
    <td>..</td>
    <td>88</td>
    <td>3,200</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>..</td>
    <td>..</td>
    <td>51</td>
    <td>290</td>
    <td>90</td>
    <td>17</td>
    <td>16</td>
    <td>42</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>4</td>
    <td>60</td>
    <td>907</td>
    <td>28,866</td>
    <td>2,275</td>
    <td>17</td>
    <td>16</td>
    <td>803</td>
    <td>20,341</td>
  </tr>
</table>

<p>
KEY:<br />
GG: Number of acres of rye sown.<br />
HH: Quantity harvested.<br />
II: Number of acres of oats sown.<br />
JJ: Quantity harvested.<br />
KK: Number of neat cattle.<br />
LL: Under one year old.<br />
MM: Over one year old.<br />
NN: Number of cows milked.<br />
OO: Number of pounds of butter made during the preceding year.<br />
<span class="pagenum" id="Page_196">196</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th>27</th>
    <th colspan="2">28</th>
    <th>29</th>
    <th>30</th>
    <th>31</th>
    <th>32</th>
  </tr>
  <tr class="x-small">
    <th>HORSES.</th>
    <th colspan="2">SHEEP.</th>
    <th>HOGS.</th>
    <th rowspan="2">TT</th>
    <th rowspan="2">UU</th>
    <th rowspan="2">VV</th>
  </tr>
  <tr class="x-small">
    <th>PP</th>
    <th>QQ</th>
    <th>RR</th>
    <th>SS</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>17</td>
    <td>..</td>
    <td>..</td>
    <td>46</td>
    <td>17</td>
    <td>8</td>
    <td>$173 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>64</td>
    <td>49</td>
    <td>43</td>
    <td>327</td>
    <td>116Â¼</td>
    <td>17</td>
    <td>1,100 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>153</td>
    <td>215</td>
    <td>180</td>
    <td>596</td>
    <td>195</td>
    <td>59</td>
    <td>61 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>123</td>
    <td>41</td>
    <td>30</td>
    <td>369</td>
    <td>174Â½</td>
    <td>53</td>
    <td>210 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>223</td>
    <td>365</td>
    <td>168</td>
    <td>882</td>
    <td>201</td>
    <td>87</td>
    <td>399 75</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>39</td>
    <td>40</td>
    <td>30</td>
    <td>109</td>
    <td>50</td>
    <td>17</td>
    <td>37 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>149</td>
    <td>79</td>
    <td>..</td>
    <td>627</td>
    <td>416Â½</td>
    <td>80</td>
    <td>557 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>130</td>
    <td>50</td>
    <td>40</td>
    <td>390</td>
    <td>180</td>
    <td>60</td>
    <td>300 00</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>50</td>
    <td>..</td>
    <td>..</td>
    <td>112</td>
    <td>..</td>
    <td>..</td>
    <td>....</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>948</td>
    <td>839</td>
    <td>491</td>
    <td>3,458</td>
    <td>1,350Â¼</td>
    <td>381</td>
    <td>$2,837 75</td>
  </tr>
</table>

<p>
KEY:<br />
PP: Number of horses.<br />
QQ: Number of sheep.<br />
RR: Number of fleeces.<br />
SS: Number of hogs.<br />
TT: Number of acres of meadow cut.<br />
UU: Number of ploughs.<br />
VV: Value of garden and horticultural products.<br />
<span class="pagenum" id="Page_197">197</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="3">33</th>
    <th>34</th>
    <th>35</th>
    <th>36</th>
    <th>37</th>
  </tr>
  <tr class="x-small">
    <th colspan="3">LANDS LET TO OTHERS.</th>
    <th rowspan="2">AAA</th>
    <th rowspan="2">BBB</th>
    <th rowspan="2">CCC</th>
    <th rowspan="2">DDD</th>
  </tr>
  <tr class="x-small">
    <th>WW</th>
    <th>XX</th>
    <th>YY</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>89</td>
    <td>av. $2 91</td>
    <td>$259 00</td>
    <td>44</td>
    <td>$85 00</td>
    <td>2</td>
    <td>10</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>1,410Â½</td>
    <td>2 63</td>
    <td>2,404 00</td>
    <td>640</td>
    <td>131 25</td>
    <td>3</td>
    <td>21</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>183Â½</td>
    <td>3 25</td>
    <td>550 75</td>
    <td>1,574</td>
    <td>42 50</td>
    <td>5</td>
    <td>2</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>533</td>
    <td>....</td>
    <td>........</td>
    <td>259</td>
    <td>61 00</td>
    <td>4</td>
    <td>13</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>453</td>
    <td>....</td>
    <td>790 00</td>
    <td>1,340</td>
    <td>69 60</td>
    <td>12</td>
    <td>83</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>8</td>
    <td>....</td>
    <td>25 00</td>
    <td>278</td>
    <td>8 38</td>
    <td>1</td>
    <td>10</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>238</td>
    <td>....</td>
    <td>686 68</td>
    <td>1,483</td>
    <td>427 00</td>
    <td>15</td>
    <td>15</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>600</td>
    <td>2 50</td>
    <td>1,500 00</td>
    <td>1,250</td>
    <td>50 00</td>
    <td>25</td>
    <td>6</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>....</td>
    <td>....</td>
    <td>........</td>
    <td>....</td>
    <td>........</td>
    <td>..</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>3,515</td>
    <td></td>
    <td>$6,215 43</td>
    <td>6,868</td>
    <td>$874 73</td>
    <td>67</td>
    <td>160</td>
  </tr>
</table>

<p>
KEY:<br />
WW: Number of acres let.<br />
XX: Annual value per acre received.<br />
YY: Total value of land let.<br />
ZZ: Number of bearing fruit trees of all descriptions.<br />
AAA: Value of avails derived from the chase.<br />
BBB: Number of persons who have attained the age of 80.<br />
CCC: Number of persons who possess no lands.<br />
<span class="pagenum" id="Page_198">198</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="11">38</th>
  </tr>
  <tr class="x-small">
    <th colspan="11"><small>NUMBER OF PERSONS FROM OTHER TRIBES.</small></th>
  </tr>
  <tr class="x-small">
    <th>DDD</th>
    <th>EEE</th>
    <th>FFF</th>
    <th>GGG</th>
    <th>HHH</th>
    <th>III</th>
    <th>JJJ</th>
    <th>KKK</th>
    <th>LLL</th>
    <th>MMM</th>
    <th>NNN</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>1</td>
    <td>4</td>
    <td>..</td>
    <td>1</td>
    <td>1</td>
    <td>.</td>
    <td>7</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>1</td>
    <td>..</td>
    <td>..</td>
    <td>23</td>
    <td>4</td>
    <td>.</td>
    <td>..</td>
    <td>1</td>
    <td>.</td>
    <td>4</td>
    <td>33</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>2</td>
    <td>..</td>
    <td>13</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td>..</td>
    <td>18</td>
    <td>.</td>
    <td>.</td>
    <td>33</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>21</td>
    <td>..</td>
    <td>6</td>
    <td>19</td>
    <td>.</td>
    <td>.</td>
    <td>..</td>
    <td>2</td>
    <td>.</td>
    <td>.</td>
    <td>48</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>54</td>
    <td>..</td>
    <td>42</td>
    <td>1</td>
    <td>.</td>
    <td>.</td>
    <td>..</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td>97</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td>..</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>5</td>
    <td>64</td>
    <td>3</td>
    <td>29</td>
    <td>.</td>
    <td>.</td>
    <td>13</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td>114</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>..</td>
    <td>..</td>
    <td>3</td>
    <td>..</td>
    <td>.</td>
    <td>.</td>
    <td>..</td>
    <td>1</td>
    <td>.</td>
    <td>6</td>
    <td>10</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>83</td>
    <td>64</td>
    <td>67</td>
    <td>72</td>
    <td>5</td>
    <td>4</td>
    <td>13</td>
    <td>23</td>
    <td>1</td>
    <td>10</td>
    <td>342</td>
  </tr>
</table>

<p>
KEY:<br />
DDD: Cayugas.<br />
EEE: Undetermined tribes.<br />
FFF: Onondagas.<br />
GGG: Oneidas.<br />
HHH: St. Regis.<br />
III: Stockbridge or Mohegans.<br />
JJJ: Cornplanter village in Pennsylvania.<br />
KKK: Mohawks.<br />
LLL: Lenapees or Delawares.<br />
MMM: Tuscaroras.<br />
NNN: Total.<br />
<span class="pagenum" id="Page_199">199</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="8">39</th>
  </tr>
  <tr class="x-small">
    <th colspan="8">STATISTICS OF OCCUPATION.</th>
  </tr>
  <tr class="x-small">
    <th>OOO</th>
    <th>PPP</th>
    <th>QQQ</th>
    <th>RRR</th>
    <th>SSS</th>
    <th>TTT</th>
    <th>UUU</th>
    <th>VVV</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>18</td>
    <td>1</td>
    <td>.</td>
    <td>6</td>
    <td>.</td>
    <td>.</td>
    <td>.</td>
    <td>3</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>47</td>
    <td>2</td>
    <td>.</td>
    <td>25</td>
    <td>1</td>
    <td>.</td>
    <td>3</td>
    <td>1</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>60</td>
    <td>1</td>
    <td>.</td>
    <td>8</td>
    <td>3</td>
    <td>3</td>
    <td>3</td>
    <td>5</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>23</td>
    <td>1</td>
    <td>1</td>
    <td>6</td>
    <td>5</td>
    <td>1</td>
    <td>1</td>
    <td>7</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>80</td>
    <td>6</td>
    <td>1</td>
    <td>32</td>
    <td>7</td>
    <td>.</td>
    <td>6</td>
    <td>7</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>17</td>
    <td>1</td>
    <td>.</td>
    <td>8</td>
    <td>1</td>
    <td>1</td>
    <td>.</td>
    <td>2</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>96</td>
    <td>6</td>
    <td>.</td>
    <td>46</td>
    <td>1</td>
    <td>1</td>
    <td>2</td>
    <td>7</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>30</td>
    <td>2</td>
    <td>.</td>
    <td>20</td>
    <td>2</td>
    <td>1</td>
    <td>2</td>
    <td>3</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">Total,</td>
    <td>371</td>
    <td>20</td>
    <td>2</td>
    <td>151</td>
    <td>20</td>
    <td>7</td>
    <td>17</td>
    <td>35</td>
  </tr>
</table>

<p>
KEY:<br />
OOO: Number of farmers.<br />
PPP: No. of mechanics.<br />
QQQ: Number of lawyers.<br />
RRR: No. of semi-hunters or who derive support in part from the chase.<br />
SSS: Number of persons educated at colleges or academies.<br />
TTT: No. of physicians.<br />
UUU: No. of teachers, catechists or ministers.<br />
VVV: No. of interpreters or translators of the Iroquois.<br />
<span class="pagenum" id="Page_200">200</span></p>
</div>

<div class="table">
<table class="border">
  <tr>
    <th rowspan="3">RESERVATIONS.</th>
    <th colspan="5">40</th>
    <th>41</th>
    <th colspan="4">42</th>
  </tr>
  <tr class="x-small">
    <th colspan="5">STATISTICS OF MORALITY.</th>
    <th rowspan="2">CCCC</th>
    <th colspan="4">ANNUITIES.</th>
  </tr>
  <tr class="x-small">
    <th>WWW</th>
    <th>XXX</th>
    <th>YYY</th>
    <th>ZZZ</th>
    <th>AAAA</th>
    <th>BBBB</th>
    <th>DDDD</th>
    <th>EEEE</th>
    <th>FFFF</th>
  </tr>
  <tr class="tdr">
    <td class="tdl">1. Oneida,</td>
    <td>1</td>
    <td>133</td>
    <td>31</td>
    <td>35</td>
    <td>1</td>
    <td>164</td>
    <td>........</td>
    <td></td>
    <td></td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">2. Onondaga,</td>
    <td>1</td>
    <td>330</td>
    <td>38</td>
    <td>128</td>
    <td>1</td>
    <td>368</td>
    <td>........</td>
    <td>$2,430 00</td>
    <td>......</td>
    <td>$6 60â…“</td>
  </tr>
  <tr class="tdr">
    <td class="tdl">3. Tuscarora,</td>
    <td>2</td>
    <td>249</td>
    <td>63</td>
    <td>231</td>
    <td>2</td>
    <td>312</td>
    <td>........</td>
    <td>........</td>
    <td></td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">4. Buffalo,</td>
    <td>1</td>
    <td>436</td>
    <td>5<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">106</a></td>
    <td>28</td>
    <td>2</td>
    <td>446</td>
    <td>........</td>
    <td>........</td>
    <td>$4 80</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">5. Cattaraugus,</td>
    <td>1</td>
    <td>768</td>
    <td>40</td>
    <td>75</td>
    <td>4</td>
    <td>808</td>
    <td>$12,765<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">107</a></td>
    <td>500 00<a href="#Footnote_107" class="fnanchor">107</a></td>
    <td>4 80</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">6. Cayugas on the Cattaraugus Reservation,</td>
    <td>.</td>
    <td>97</td>
    <td>16</td>
    <td>15</td>
    <td>1</td>
    <td>114</td>
    <td>........</td>
    <td>600 00</td>
    <td>4 80</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">7. Alleghany,</td>
    <td>1</td>
    <td>603</td>
    <td>117</td>
    <td>158</td>
    <td>2</td>
    <td>783</td>
    <td>........</td>
    <td>........</td>
    <td>4 80</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">8. Tonawanda,</td>
    <td>1-</td>
    <td>465</td>
    <td>40</td>
    <td>200</td>
    <td>1</td>
    <td>505</td>
    <td>........</td>
    <td>........</td>
    <td>4 80</td>
    <td></td>
  </tr>
  <tr class="tdr">
    <td class="tdl">9. St. Regis,</td>
    <td>.</td>
    <td>..</td>
    <td>..</td>
    <td>..</td>
    <td>..<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">108</a></td>
    <td>260</td>
    <td>........</td>
    <td>2,131 69</td>
    <td>......</td>
    <td>8 19<sup>226</sup>/<sub>260</sub></td>
  </tr>
  <tr>
    <td style="padding-left: 2em">Total,</td>
    <td class="tdr">8</td>
    <td class="tdr">3,081</td>
    <td class="tdr">350</td>
    <td class="tdr">870</td>
    <td class="tdr">14</td>
    <td class="tdr">3,760</td>
  </tr>
  <tr>
    <td colspan="6" style="padding-left: 4em">Deduct seven Oneidas,</td>
    <td class="tdr">7</td>
  </tr>
  <tr>
    <td colspan="6" style="padding-left: 4em">Total, as in first column,</td>
    <td class="tdr">3,753</td>
  </tr>
</table>

<p>
KEY:<br />
WWW: Churches.<br />
XXX: Number of persons who adhere to their native religion.<br />
YYY: No. of church members of all denominations.<br />
ZZZ: Number pledged to temperance.<br />
AAAA: Schools.<br />
BBBB: Aggregate population.<br />
CCCC: United States.<br />
DDDD: New-York.<br />
EEEE: U. S. Distribution&mdash;Share.<br />
FFFF: N. Y. Distribution&mdash;Share.<br />
</p></div>

<div class="footnote">

<p><a id="Footnote_106" href="#FNanchor_106" class="label">106</a>
Incomplete.</p></div>

<div class="footnote">

<p><a id="Footnote_107" href="#FNanchor_107" class="label">107</a>
These sums are the total of the annuities paid by the United States and the State
of New-York to the Indians of the Tonawanda, Buffalo, Cattaraugus, including the
Cayugas and Alleghany Reservations.</p></div>

<div class="footnote">

<p><a id="Footnote_108" href="#FNanchor_108" class="label">108</a>
The church of this tribe is north of the boundary line, in Canada.</p></div>

<p id="Note"><span class="smcap">Note.</span>&mdash;It has not been ascertained in what manner the $500 and $600 annuities
paid to the Senecas and Cayugas are divided among themselves&mdash;whether the Senecas
receive any portion of that paid to the Cayugas, and the Cayugas any part of that
paid to the Senecas.
<span class="pagenum" id="Page_201">201</span></p>

<hr class="chap" />

<h2 id="DEAF_AND_DUMB_IDIOTS_LUNATICS_AND_BLIND">DEAF AND DUMB, IDIOTS, LUNATICS AND BLIND.</h2>

<p>I could not learn that there ever was a child born blind among the
Iroquois. The traditions of the people do not refer to any instance
of the kind. They believe none has occurred. It is certain, from
inquiries made on the several reservations, that no such person now
exists. Yet it is a subject which, from the importance of the fact
in aboriginal statistics, deserves to be further investigated.</p>

<p>Among the Oneidas, prior to the removal of the principal body of
this tribe to Wisconsin, there was one lunatic&mdash;a young man who
was kindly taken care of, and who accompanied them on their removal
to the west. There is also an instance of a deaf and dumb child,
among those of the tribe who remain in the State. This person, who
is a female, now under 12 years of age, was recently taken to the
Onondaga reservation by her relatives, and is now at that location.</p>

<p>There is one idiot among the Onondagas, a young man under 21
years of age. He is supported by his relatives and friends.</p>

<p>I also found one idiot among the Tuscaroras.</p>

<p>My inquiries on the several reservations of the Senecas, at Tonewanda,
Buffalo, Cattaraugus and Alleghany, did not result in detecting
a single person who was either deaf and dumb, an idiot or a
lunatic. As the Senecas are seven-fold more numerous than the
highest in number among the other cantons, this result, if it should
be verified by subsequent and fuller inquiries, after more thoroughly
explaining the object of the information sought for to each band,
would offer a remarkable exemption from the usual laws of population.
There are no means of instruction for this class of persons on
the reservations. The care of the three individuals above designated,
<span class="pagenum" id="Page_202">202</span>
calls for the same disproportionate tax on time, which is elsewhere
necessary, and the admission of these persons to the State Lunatic
Asylum, and the Deaf and Dumb Institute at New-York, free of
expense, would seem to be due to them.</p>

<p>Among the St. Regis, which is the only tribe I did not visit and
take the enumeration of, it is not known whether there be any persons
of either class.</p>

<p>One or two additional facts may be added to the preceding statistics
in this connection.</p>

<p>I found three saw mills, with twenty-one gangs of saws, on the
Alleghany reservation, and also two council houses and two public
schools, constituting public property, belonging exclusively to this
reservation, which were valued by the appraisers, under the treaty of
1842, at $8,219.00.</p>

<p>On the Cattaraugus reservation, there is the church, council house
and farms, connected with the schools, being the property of the Indians
and not the missionary society, which were valued together, by
the same appraisers, at $3,214.50.</p>

<p>There is on the Buffalo creek reservation, a saw mill, valued at
$404.75, a church built originally at an expense of $1,700, valued
at $1,200, and a council house, valued at $75; making a total amount
of public property, including all the preceding, of $13,113.25.</p>

<p>The total amount of private valuations on the Buffalo and Tonewanda
reservations, under the treaty of 1842, was not exactly ascertained,
but it is about $80,000. This is entirely Seneca property and
funds. Its payment to individuals, in the sums awarded, is based on
their removal to Cattaraugus and Alleghany, agreeably to the terms
of the compromise treaty of 1842.</p>

<p>The Onondagas possess one saw mill, well built and in good repair,
which is of some value to them, and might be rendered more so, under
a proper system of management.
<span class="pagenum" id="Page_203">203</span></p>

<hr class="chap" />

<h2 id="APPENDIX">APPENDIX.</h2>

<h2  id="BENTON">(A.)<br />

<span class="large">Letter from the Secretary of State to Henry R.
Schoolcraft, &amp;c.</span></h2>

<p class="author">
<span class="smcap">Secretaryâ€™s Office</span>, }<br />
<i>Albany, June 25th</i>, 1845.}</p>

<p><span class="smcap">Henry R. Schoolcraft</span>, Esq.</p>

<p>SIR&mdash;I have deemed it proper to appoint you to take the
enumeration of the Indians residing on the following reservations, to
wit: The Oneida, Onondaga, Tuscarora, and the Reservations of the
Senecas, one or more in each of the counties of Allegany, Cattaraugus
and Erie, and also of the Tonewanda Indians in the county of
Genesee.</p>

<p>Your duties are summarily defined in the fifteenth section of the
act of the Legislature, which authorizes me to make this appointment,
and to which I invite your attention.</p>

<p>On calling at this office you will be furnished with the proper
blanks to enable you to perform the duties of the important trust
committed to your hands, which will indicate with sufficient precision
the method of ascertaining the numbers, ages, sex, condition
and classification of the remnants of this interesting race. You will
find, on running through and examining the blanks for these returns,
full scope for all the information that can be of any practical use.</p>

<p>I desire you will be very particular and minute in your inquiries
in respect to every matter which relates to agricultural and statistical
information, as well as of all other information called for by the
returns, which will be furnished to you.</p>

<p>It is believed, from the information which has been received at
this office, that there may be found, at the different reservations, Indians
who were not originally of the tribe or stock to which they
now profess, perhaps, to belong. You will, as far as may be in your
power, and without exciting the jealousy and distrust of the Indians,
endeavor to ascertain the number of their people, now living at the
<span class="pagenum" id="Page_204">204</span>
different reservations, who are not of the original stock or tribe with
whom they are now sojourning.</p>

<p>It is important that you do not consolidate or bring into one return
any more than the inhabitants of one reservation, and a sufficient
number of blank returns will be furnished to enable you to accomplish
this object without any difficulty, and you can use some one of
the columns which will otherwise be found useless, to denote or mark
the number who derive their subsistence from the chase.</p>

<p>It is expected that you will complete the enumeration, and file
the several returns in the Secretaryâ€™s office by the first day of September
next, that I may be able to prepare abstracts and copies to
be submitted to the Legislature at the next session.</p>

<p>You will no doubt experience some difficulties in the performance
of the duties devolved upon you, owing to the jealousy of the Indians
and the novelty of these proceedings; this, it is believed, being the
first effort of the kind ever attempted by the State. You will assure
our red brethren, that, in taking this enumeration of them, and making
the inquiries into their present condition and situation, the Legislature,
the Governor of the State, or any of the officers, have no
other objects in view but their welfare and happiness.</p>

<p>The Indians within our State are under its guardian care and protection,
and it is a high duty that is now to be performed of sending
a competent and well qualified citizen to visit them, and inquire particularly
into their situation. We have no connection with the government
of the United States, or any land company, which prompts
to these inquiries into their present social condition.</p>

<p>You will be at liberty to extend your inquiries to the early history
and antiquarian remains of the Indians in the central and western
parts of the State, but it is desired that these may be as brief as the
nature of these inquiries will allow.</p>

<p>With these views of the subject I commit this important trust to
your hands, confidently expecting and anticipating a very satisfactory
result.</p>

<p class="author">
I have the honor to be, with great respect,<br />
Your obâ€™t serâ€™t,<br />
N. S. BENTON,<br />
<i>Secretary of State</i>.<br />
</p>

<p>P. S. Please to advise me of your acceptance, and also state when
you will probably call here to receive the blanks and commence your
duties.
duties.<br />
N. S. B.<br />
</p>

<h3>[<i>a.</i>] Fifteenth Section of an Act relative to the Census
or Enumeration of the Inhabitants of the State,
passed May 7, 1845.</h3>

<p>&sect; 15. It shall be the duty of the secretary of state to appoint suitable
persons to take the enumeration of the Indians residing on the
several reservations in this state, who shall in respect to such reservations
<span class="pagenum" id="Page_205">205</span>
perform all the duties required of marshals by this act; and
shall also return the number of acres of land cultivated by such Indians,
and such other statistics as it may be in their power to collect,
and as the secretary of state in his instructions shall prescribe; for
which service they shall be paid out of the treasury upon the warrant
of the comptroller such suitable compensation, not exceeding two
dollars per day, as the secretary shall certify to be just. All expenses
incurred by the secretary of state in executing this act shall be paid
by the treasurer upon the warrant of the comptroller.</p>

<h3>[<i>b.</i>] Attorneys or Agents of Indians appointed by the
State.</h3>

<table class="border">
  <tr>
    <th><span class="smcap">Tribe.</span></th>
    <th><span class="smcap">Attorney or Agent.</span></th>
    <th><span class="smcap">Residence.</span></th>
    <th><span class="smcap">County.</span></th>
  </tr>
  <tr>
    <td>Oneida Indians,</td>
    <td>Spencer H. Stafford, Attâ€™y,</td>
    <td>Vernon,</td>
    <td>Oneida</td>
  </tr>
  <tr>
    <td>Seneca Indians,</td>
    <td>Cephas R. Leland,</td>
    <td>Hanover,</td>
    <td>Chautauque</td>
  </tr>
  <tr>
    <td>Onondaga Indians,</td>
    <td>Wm. W. Teall, Agent,</td>
    <td>Syracuse,</td>
    <td>Onondaga</td>
  </tr>
</table>

<h3>[<i>c.</i>] Reservations</h3>

<div class="table">
<dl>
  <dt class="smcap">Cattaraugus County:</dt>
    <dd>Reservation on the Allegany river,</dd>
    <dd>Oil Spring reservation.</dd>
  <dt class="smcap">Erie County:</dt>
    <dd>Buffalo creek reservation,</dd>
    <dd>Part of Cattaraugus reservation.</dd>
  <dt class="smcap">Allegany County:</dt>
    <dd>Part of Oil Spring reservation in this county.</dd>
  <dt class="smcap">Genesee County:</dt>
    <dd>The Tonawanda reservation is principally in this county.</dd>
  <dt class="smcap">Onondaga County:</dt>
    <dd>Onondaga reservation.</dd>
  <dt class="smcap">Niagara County:</dt>
    <dd>Tuscarora Indian reservation.</dd>
  <dt class="smcap">Oneida County:</dt>
    <dd>Oneida reservation.</dd>
</dl>
</div>
<hr class="chap" />

<p><span class="pagenum" id="Page_206">206</span></p>

<h2 id="B">(B.)<br />

<span class="large" id="EXTRACTS_FROM_AUTHORS_PRIVATE_JOURNAL">Extracts from a Rough Diary of Notes by the way.</span></h2>

<blockquote>

<p>Such parts only of these notes and memorandums are retained, as have been referred
to, as original materials, of which there is some particular fact or statement, which has
not been exhausted. Sometimes the note itself was chiefly of a mnemonic character, and
designed to recall further particulars entrusted to the memory.</p></blockquote>

<h2>MEMORANDA, NEW-YORK, JULY 1.<br />

<span class="large">ANTIQUITIES OF NEW-YORK.</span></h2>

<p>Localities to be examined, namely:</p>

<table>
  <tr>
    <td class="tdr">1.</td>
    <td><span class="smcap">Pompey</span>, Onondaga.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Vestiges of a town, 500 acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Three circular walls, or elliptical forts, 8 miles apart.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">These formed a triangle, enclosing the town.</td>
  </tr>
  <tr>
    <td class="tdr">2.</td>
    <td><span class="smcap">Camillus</span>, Onondaga.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two forts.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">One 3 acres on a high hill.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">East, a gate, west, spring 10 rods off.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Shape elliptical.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Ditch deep.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Wall 10 feet high.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Second fort, half a mile distant.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Lower ground.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Constructed like the other.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">About half as large.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Shells, testaceous animals&mdash;plenty.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Fragments, pottery.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Pieces of brick.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">â€œOther signsâ€ of ancient settlement, found by first settlers.<br />[Clinton.]</td>
  </tr>
  <tr>
    <td class="tdr">3.1</td>
    <td><span class="smcap">East bank of Seneca River.</span></td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Six miles south of Cross and Salt lakes.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Forty miles south of Oswego.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Discovered 1791, New-York Magazine, 1792 with picture writing, on a stone 5 feet by 3Â½, and 6 inches thick, evidently sepulchral.<span class="pagenum" id="Page_207">207</span></td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two hundred and twenty yards length.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Fifty-five yards breadth.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Bank and ditch entire.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two apertures middle of parallelogram, one towards the <i>water</i>, other <i>land</i>.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Second work, half a mile south.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Half-moon.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Outwork.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Singularity, extremities of the crescent from larger fort.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Bank and ditch of both, large old trees.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Pottery well burned, red, indented.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">East, these works traced 18 miles east of Manlius square.</td>
  </tr>
  <tr>
    <td class="tdr">4.1</td>
    <td><span class="smcap">Oxford</span>, Chenango county.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">East banks Chenango river.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Great antiquity.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">North to Sandy creek, 14 miles from Sacketts Harbor, near one which covers 50 acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Fragments of pottery.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">West in great numbers.</td>
  </tr>
  <tr>
    <td class="tdr">5.</td>
    <td><span class="smcap">Onondaga Town</span>.</td>
  </tr>
  <tr>
    <td class="tdr">6.</td>
    <td><span class="smcap">Scipio</span>.</td>
  </tr>
  <tr>
    <td class="tdr">7.</td>
    <td><span class="smcap">Auburn</span>, two forts.</td>
  </tr>
  <tr>
    <td class="tdr">8.</td>
    <td><span class="smcap">Canandaigua</span>, three forts.</td>
  </tr>
  <tr>
    <td class="tdr">9.</td>
    <td>Between Seneca and Cayuga lakes&mdash;several.</td>
  </tr>
  <tr>
    <td class="tdr">10.</td>
    <td><span class="smcap">Ridgeway</span>, Genesee:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Several forts and places of burial.</td>
  </tr>
  <tr>
    <td class="tdr">11.</td>
    <td><span class="smcap">Allenâ€™s Residence</span>, 1788.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two miles west.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">A flat.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Deserted Indian village.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Junction of Allenâ€™s creek with Genesee.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Eight miles north of Kanawageas.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Five miles north of Magic Spring.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Six acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Six gates.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Ditch eight feet wide.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Six feet deep.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Circular on three sides.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Fourth side, a high bank.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">A covered way, near two hundred years old.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Second, half a mile south, on a greater eminence.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Less dimensions.<span class="pagenum" id="Page_208">208</span></td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">But deeper ditch.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">More lofty and commanding.</td>
  </tr>
  <tr>
    <td class="tdr">12.</td>
    <td><span class="smcap">Joaika</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Twenty-six miles west of Kanawageas.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Six miles further.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Tegatainedaghgwe, or double-fortified town.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">A fort at each end.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">First about four acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two miles distant another.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Eight acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Ditch about first five or six feet deep.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Small stream one side.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Traces of six gates.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Dug way to the water.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Large oaks two hundred years old or more.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Remains of a funeral pile&mdash;bones.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Mound six feet by twenty&mdash;thirty diameter&mdash;(sixty to ninety.)</td>
  </tr>
  <tr>
    <td class="tdr">13.</td>
    <td><span class="smcap">Path To Buffalo Creek</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Heights&mdash;fortified.</td>
  </tr>
  <tr>
    <td class="tdr">14.</td>
    <td><span class="smcap">West of Tonawanda</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Still another.</td>
  </tr>
  <tr>
    <td class="tdr">15.</td>
    <td><span class="smcap">On Branch of the Delaware</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">A fort one thousand years old, by trees.</td>
  </tr>
  <tr>
    <td class="tdr">16.</td>
    <td><span class="smcap">South side of Erie</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Cattaraugus creek to Pennsylvania line, fifty miles.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two to four miles apart&mdash;some half a mile.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Some contain five acres.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Wall and breast-works of earth.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Appearance of ancient beds of creeks.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">[Note the geological change.]</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Lake Erie retired from two to five miles.</td>
  </tr>
  <tr>
    <td class="tdr">17.</td>
    <td><span class="smcap">Further South</span>:</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">A chain of parallel forts.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Two table grounds.</td>
  </tr>
  <tr>
    <td></td>
    <td class="i2">Recession of lake.</td>
  </tr>
</table>

<p>All these vestiges denote long periods of time, and probably different
eras of occupation. Who preceded the Iroquois? Who preceded
their predecessors? Do these vestiges tell the story? How
shall we study them? By antiquities; by language; by comparison
with other races of America, Asia, Africa, Europe.</p>

<hr class="tb" />

<p><span class="smcap">Albany</span>, <i>July 5th</i>.&mdash;Examine the site of ancient Mohawk residence
in 1609, on the island and its vicinity at the mouth of Normanâ€™s
Kill. Look for their ancient burial places. Bones, pieces of pottery,
and other objects of art may tell something bearing on their history.
<span class="pagenum" id="Page_209">209</span>
Is the Oasis opposite the turnpike gate, the site of their ancient
burial-ground? Is this the spot denoted by their name of Tawasentha,
or is it to be sought in other places, at the mouth, or up the valley
of this stream?</p>

<hr class="tb" />

<p><span class="smcap">Utica.</span>&mdash;The Mohawk valley appears to have no monumental, or
other evidences of its having been occupied by races prior to the
Mohawks.</p>

<hr class="tb" />

<p><span class="smcap">Vernon.</span>&mdash;Who were the original race that first set foot in Oneida
county? When did the Oneidas come? Where did they originate,
and how? They are said to be the youngest of the Six Nations.</p>

<p>L. Hitchcock Esq. says that he was present, when a boy, some
forty years ago, when the last executions for witchcraft among the
Oneidas took place. The suspected persons were two females. The
executioner was Hon Yost. They were dispatched unawares, by the
tomahawk.</p>

<p>Sachan, a strong wind, or tempest, was the Oneida name for Col.
L. S.</p>

<p>The principal tributary to the Oneida creek which traverses this
rich grazing town, is called after the noted chief, (to adopt the common
pronunciation,) <span class="smcap">Scanado</span>. It means a deer. The old orthography,
for this word is Skenandoah.</p>

<p>Mr. Tracy, of Utica, whose authority on this point is good, gives
Tegesoken, as the Indian name of Fish creek. It means, <i>between the
months</i>.</p>

<p>Cowassalon creek, <i>i. e.</i>, bushes hanging over the water.</p>

<p>Canastota. One pitch pine tree.</p>

<p>Aontagillon. Brook of the pointed rock.</p>

<p>Kunyonskota. White creek (on Deanâ€™s patent.)</p>

<p>Kanaghtarageara. Place of washing the penis. This is a dark
ravine. This word appears to be Mohawk.</p>

<p>Sa-da-quoit. Smooth pebbles in the bed of the stream&mdash;creek at
New-Hartford. All these are in Oneida county.</p>

<hr class="tb" />

<p>Ot, Judge J. says, means water in the Oneida tongue.</p>

<p>Otsego, he adds, is from Ot, water, and Sago, hail, welcome, how
dâ€™ye do? This I donâ€™t believe. It is not in accordance with the
Indian principles of combination.</p>

<h3><span class="smcap">Oneida Language.</span></h3>

<table>
  <tr>
    <td>The Oneidas call</td>
    <td>a man, Lon gwee.</td>
  </tr>
  <tr>
    <td class="tdc">â€œ</td>
    <td>a woman, Yon gwee.</td>
  </tr>
  <tr>
    <td class="tdc">â€œ</td>
    <td>God, Lonee.</td>
  </tr>
  <tr>
    <td class="tdc">â€œ</td>
    <td>Evil Spirit, Kluneolux.</td>
  </tr>
</table>

<p>Some of their words are very musical, as Ostia, a bone; ahta, a
shoe; kiowilla, an arrow; awiali, a heart; loainil, a supreme ruler.
<span class="pagenum" id="Page_210">210</span></p>

<p>The French priests, who filled the orthography of this language
with the letter R, committed one of the greatest blunders. There is
no sound of R, in the language; by this letter, they constantly represent
the sound of L.</p>

<p class="author">
<span class="smcap">Oneida Castle</span>, <i>July</i>.</p>

<p>In a conference with Abraham Denne, an aged Oneida, he stated
that Brandt was brought up by his (Denneâ€™s) grandfather, at Canajoharie;
that he was a bastard, his mother Mohawk, and did not come
of a line of chiefs. Says, that Scanado was a Tory in the war, notwithstanding
his high name; that he acted against us at the siege of
Fort Stanwix. The anecdote of an Indian firing from a tree, he
places, while they were repairing the fort; says that after the man
got up, he drew up loaded rifles with a cord; that both Scanado and
Brant were present.</p>

<p>Says Scanado was adopted by the nation, when quite young; came
from the west; does not know of what tribe, but showed himself
smart, and rose to the chieftaincy by his bravery and conduct. Says,
that the (syenite) stone on the hill, is the true Oneida stone, and not
the white stone at the spring; was so pronounced by Moses Schuyler,
son of Hon Yost, who knew it forty years ago; that the elevation
gave a view of the whole valley, so that they could descry their enemies
at a distance by the smoke of their fires; no smoke, he said,
without fire. They could notify also, from this elevation, by a beacon
fire. The name of the stone is O-ne-a-ta; auk, added, renders
it personal, and means an Oneida. The word Oneida is an English
corruption of the Indian.</p>

<h3><span class="smcap">Origin of the Oneidas.</span></h3>

<p>Abraham Schuyler, an Oneida, says that the Oneidas originated in
two men, who separated themselves from the Onondagas. They first
dwelt at the outlet of Oneida lake. Next removed to the outlet of
Oneida creek, on the lake, where they fortified. Williams says he
was born there, and is well acquainted with the old fort. They then
went to the head of the valley at the Oneida stone, from which they
were named. Their fourth remove was to the present site of Oneida
Castle, called a skull on a pole, where they lived at the time of the
discovery of the country and settlement of the colony by the Dutch,
(i. e. 1609 to â€™14.)</p>

<p><i>Site of the Oneida Stone, Stockbridge.</i></p>

<h3><span class="smcap">Etymology.</span></h3>

<p>Asked several Oneidas to pronounce the name for the Oneida
stone. They gave it as follows:</p>

<div class="poetry">
<div class="poem"><div class="stanza">
<span class="i0">O-ni-o-ta-aug.<br /></span>
<span class="i0">O-ne-u-ta-aug.<br /></span>
<span class="i0">O-ne-yo-ta-aug.<br /></span>
</div></div>
</div>
<p><span class="pagenum" id="Page_211">211</span></p>

<p>The terminal syllable, <i>aug</i>, seems to be a local particle, but carries
also with its antecedent <i>ta</i>, the idea of life or existence, people or
inhabitants.</p>

<p>Onia is a stone. The meaning clearly is, People of the (or who
have sprung from the) Place of the <i>Stone</i>.</p>

<p>Adirondack, Jourdain, pronounces Lod-a-lon-dak, putting lâ€™s for râ€™s
and aâ€™s. It means a people who eat trees&mdash;an expression ironically
used for those who eat bark of trees.</p>

<p>For Cherokees, he gives We-au-dah.</p>

<p>For Delawares, Lu-na-to-gun.</p>

<p>What a mass of fog philologists are fighting with, who mistake,
as the eminent Vater and Adelung have, in some cases done, the different
<i>names</i> of the same tribes of American Indians for different
<i>tribes</i>.</p>

<h3><span class="smcap">Antique Corn Hills.</span></h3>

<p>Counted one hundred cortical layers in a black walnut&mdash;centre
broke so as to prevent counting the whole number, but by measuring
estimated one hundred and forty more. If so, the field was deserted
in 1605.</p>

<p>The present proprietor of the farm comprising the Oneida stone,
spring, butternut grove, &amp;c. is Job Francis. He first hired the land
of Hendrickâ€™s widow; afterwards he and Gregg were confirmed by
the State.</p>

<p>The white stone at the spring, a carbonate of lime, is not the <i>true</i>
Oneida stone.</p>

<p>The Oneida stone is a <i>syenite</i>&mdash;a boulder.</p>

<h3><span class="smcap">Onondaga Castle.</span></h3>

<p>Abraham Le Fort says, that Ondiaka was the great chronicler of
his tribe. He had often heard him speak of the traditions of his
father. On his last journey to Oneida he accompanied him. As
they passed south by Jamesville and Pompey, Ondiaka told him that in
ancient times, and before they fixed down at Onondaga, they lived at
these spots. That it was before the Five Nations had confederated;
but while they kept up a separate existence, and fought with each
other. They kept fighting and moving their villages often. This
reduced their numbers, and kept them poor and in fear. When they
had experienced much sickness in a place, they thought it best to quit
it and seek some new spot where it was hoped they should have better
luck. At length they confederated, and then the fortifications were
no longer necessary, and fell into disuse. This is the origin, he believes,
of these old works, which are not of foreign origin.</p>

<p>Ondiaka told Le Fort that the Onondagas were created by Ha-w&auml;-ne-o,
in the country where they lived. That he made this entire
<span class="pagenum" id="Page_212">212</span>
â€œislandâ€ <span class="smcap">Ha-who-nao</span>, for the red race, and meant it for them alone.
He did not allude to, or acknowledge any migrations from foreign
lands.</p>

<p>Their plan, after the confederation was to adopt prisoners and
captives, that fragments of tribes who were parted amongst
them and thus lost. They used the term We-hait-wa-tsha,
in a figurative sense, in relation to such tribes. This term
means a body cut and quartered and scattered around. So they
aimed to scatter their prisoners among the other nations. There is
still blood of the Cherokees in Onondaga. A boy of this nation
became a chief among the Cherokees.</p>

<p>I called Le Fortâ€™s attention to the residence of the Moravian missionary,
ZÅ“isberger. He said there was no tradition of such residence&mdash;that
the oldest men remembered no such mission; that they were ever
strongly opposed to all missionaries after the expulsion of the Jesuits,
and he felt confident no such person, or any person in the character
of a preacher, had lived at Onondaga Castle; that there must be
some mistake in the matter.</p>

<h3><span class="smcap">Onondaga.</span> [Jacksonâ€™s.]</h3>

<p>Ondiaka told Le Fort that the Onondagas formerly wandered
about, without being long fixed at a place, frequently changing their
villages from slight causes, such as sickness, &amp;c. They were at war
with the other Iroquois bands. They were also at war with other
tribes. Hence forts were necessary, but after they confederated, such
defensive works fell into disuse. They lived in the present areas of
De Witt, Lafayette, Pompey and Manlius, along Butternut creek, &amp;c.
Here the French visited them, and built a fort, after their confederation.</p>

<p>Ephraim Webster stated that the Indians were never as numerous
as appearances led men to think. This appearance of a heavy population
happened from their frequent removals, leaving their old villages,
which soon assumed the appearance of ancient populous settlements.</p>

<p>He told Jas. Gould, that being once on a visit to Canada, he became
acquainted with a very aged Indian, who, one day, beginning to talk
of the Onondaga country, told him that he was born near the old
church, near Jamesville, where there was a very populous village.
One evening, he said, he stepped out of his lodge, and immediately
sank in the earth, and found himself in a large room, surrounded by
three hundred witches and wizzards. Next morning he went to the
council, and told the chiefs of this extraordinary fact. They asked
him whether he could not identify them. He said he could. They
then accompanied him on a visit to all the lodges, when he pointed
out this and that one, who were immediately killed. Before this inquiry
ended, and the delusion was stayed, he says that three hundred
persons were killed.
<span class="pagenum" id="Page_213">213</span></p>

<p>Nothing is more distinct or better settled in the existing traditions of
the Iroquois, than their wars with the Cherokees. I found this alluded
to at Oneida, Onondaga, &amp;c., in the course of their traditions, but
have not been able to trace <i>a cause</i> for the war. They seemed to
have been deeply and mutually exasperated by perfidy and horrid
treachery in the course of these wars, such as the breaking of a peace
pledge, and murder of deputies, &amp;c. Their great object was, as
soon as young men grew up, to go war against the Cherokees. This
long journey was performed without provisions, or any other preparation
than bows, clubs, spears and arrows. They relied on the
forest for food. Thousands of miles were not sufficient to dampen
their ardor, and no time could blot out their hatred. The Oneidas
call them <i>We au dah</i>.</p>

<p>Jeremiah Gould went with me to view the twin mounds. They
exhibit numerous pits or holes, which made me at once think of the
Assenjigun, or hiding pit of the western Indians. Gould, in answer
to my inquiry, said that it was a tradition which he did not know how
much value it was worth, that the Tuscaroras were brought from the
south by the Oneidas, and first settled in this county. They warred
against the Onondagas. The latter, to save their corn, buried it in
these mounds or hills, then hid by the forest. In one of these excavations,
dug into forty years ago, they found a human skull and other
bones belonging to the human frame.</p>

<p>James Gould went with me over the stream (Butternut) to show
me a mound. It is apparently of geological formation, and not artificial.
Its sides were covered with large trees, the stumps of which
remain. There was a level space at the top, some four or five paces
in diameter, trees and bushes around. The apex, as paced, measures
one way 17, the other 12 paces; is elongated. It seemed to have
been the site of the prophetâ€™s lodge. Near it is the old burying
ground, on an elongated ridge, where the graves were ranged in lines.</p>

<hr class="tb" />

<p><i>Pottery.</i>&mdash;Webster gives the Indian tradition of this ancient art
thus. The women made the kettles. They took clay and tempered
it with some siliceous or coarse stone. This they first burnt thoroughly,
so as to make it friable, (probably they plunged it while hot
into water,) and then pounded it, and mixed it with blood.</p>

<hr class="tb" />

<p><i>Charred corn, &amp;c.</i>&mdash;In Ellisburgh is found much charred corn beneath
the soil, and numerous remains of occupancy by the natives.
Is this the evidence of Col. Van Schaackâ€™s expedition into the Onondaga
country during the revolutionary war? His battle with the
Indians, tradition here says, took place near Syracuse. Bones, supposed
to be of this era, were discovered, in ditching the swamp near
Cortland House.
<span class="pagenum" id="Page_214">214</span></p>

<h3><span class="smcap">Kasonda.</span></h3>

<p>Mr. I. Keeler says that he cut a large oak tree, near the site of the
old fort, two and a half feet through. In re-cutting it, at his door,
a bullet was found, covered by 143 cortical layers. It was still some
distance to the centre. If this tree was cut in 1810, the bullet was
fired in 1667. Consult â€œParis Documents,â€ 1666, treaty with the
Onondaga Iroquois.</p>

<p>The Goulds say that the fort was a square, with bastions, and had
streets within it. It was set round with cedar pickets, which had
been burnt down to the ground. Stumps of them were found by the
plough.</p>

<p>Nearly every article belonging to the iron tools of a blacksmith
shop have been ploughed up at various times&mdash;an anvil, horn, vice
screw, &amp;c.; Indian axes, a horse shoe, hinges, the strap hinge. A
pair of these hangs the wicket gate to his house.</p>

<p>A radius of five to six miles around the old fort would cover all
the striking remains of ancient occupancy in the towns of De Witt,
Lafayette and Pompey.</p>

<p>Webster told the Goulds that the French who occupied this fort,
and had the nucleus of a colony around it, excited the jealousy and
ire of the Onondagas by the hostility of some western tribes in their
influence. Against these the Onondaga warriors marched. The
French then attacked the red men, &amp;c. This led to their expulsion
and massacre. All were killed but a priest who lived between the
present towns of Salina and Liverpool. He refused to quit peaceably.
They then put a chain around a ploughshare, and heating it, hung it
about his neck; he was thus, with the symbol of agriculture, tortured
to death. His hut was standing when the county was settled.</p>

<p>The attempt to settle western New-York by the French was in the
age of chivalry, (the 16th century,) and was truly Quixotic.</p>

<h3><span class="smcap">Tradition.</span></h3>

<p>Pompey and its precincts were regarded by the Indians as the
ground of blood, and it brought up to their minds many dark reminiscences,
as they passed it. Some twenty years ago, there lived an
aged Onondaga, who said that many moons before his fatherâ€™s days,
there came a party of white men from the east in search of silver.
From the heights of the Onondaga hills, they descried the white foam
of Onondaga lake, and this was all the semblance they ever found of silver.
One of the men died, and was buried on Pompey hill, and his grave
was marked by a stone.<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">109</a> The others built a fort on the noted ground,
about a mile east of Jamesville, where they cultivated the land; but at
length the Indians came in the night, and put them all to death. But
there was a fearful and bloody strife, in which the Indians fell like
leaves before the autumn wind. This spot is the field of blood.</p>

<div class="footnote">

<p><a id="Footnote_109" href="#FNanchor_109" class="label">109</a>
 <span class="smcap">Query.</span>&mdash;Is not this the inscription stone now deposited in the Albany Academy?</p></div>

<p class="author">
<i>L. Birdseye.</i><br />
</p>

<p><span class="smcap">Aurora</span>: August. See Rev. Mr. Mattoon.</p>

<p>Vestiges of the Cayugas&mdash;villages&mdash;orchards&mdash;old forts. Get a
vocabulary of their language from Canada. Get diagram of forts.
<span class="pagenum" id="Page_215">215</span></p>

<p>Karistagea, or Steeltrap, thought to have been unfairly dealt with
at his death. Buried in the road.</p>

<p>Fish Carrierâ€™s Reserve at the bridge. Four miles square.</p>

<p>Red Jacket born on the opposite banks of the lake at Canoga.</p>

<p>Historical reminiscences of Mr. Burnham. Letter stating the first
settlements on the Military Tract at Aurora.</p>

<p>Address before the G. O. I. Folly of keeping the society secret.</p>

<p>Horticultural meeting. Dr. Thompson. Mr. Thomas.</p>

<p>Anniversary of Academy. Salem Town.</p>

<p>Intelligence, moral tone, hospitality of the place.</p>

<p>Cars at Cayuga bridge.</p>

<p>Logan was the son of a Cayuga.</p>

<p>Did the Cayugas conquer the Tutelos of Virginia, and adopt the
remnant?</p>

<p>Cayugas scattered among the Senecas, in Canada and west of the
Mississippi. How many left? What annuities.</p>

<hr class="tb" />

<p><span class="smcap">Geneva</span>: Ancient site of the Senecas. Origin of the word Seneca.
Is it Indian or not Indian?</p>

<p>Examine old forts said to exist in this area. Are there any vestiges
of Indian occupancy at the â€œOld Castleâ€&mdash;at Cashong&mdash;Painted-Post&mdash;Catherinestown&mdash;Appletown?</p>

<hr class="tb" />

<p><span class="smcap">Canandaigua</span>: In visiting Fort-hill on the lake, see what vestiges.
Another site bearing this name, exists to the north of Blossomâ€™s.
What antiquities? What traditions? Ask old residents. Enquire
of Senecas west.</p>

<hr class="tb" />

<p><span class="smcap">Rochester</span>: Nothing left here of the footprints of the race&mdash;all
covered deep and high with brick and stone. Whole valley of the
Genesee worthy examination, in all its length and branches. Wants
the means of an antiquarian society to do this.</p>

<p>Truly the Iroquois have had visited upon them the fate with which
they visited others. They destroyed and scattered, and have, in turn,
been destroyed and scattered. But their crime was the least. They
destroyed as <i>heathens</i>, but <i>we</i> as <i>Christians</i>. In any view, the antiquarian
interest is the same&mdash;the moral interest, the same.</p>

<p>The Iroquois had noble hearts. They sighed for fame. They took
hold of the tomahawk as the only mode of distinction. They brought
up their young men to the war dance. They carefully taught them
the arts of war. We have other avenues to distinction. Let us now
direct their manly energies to other channels. The hand that drew a
bow, can be taught to guide a plough. Civilization has a thousand
attractions. The hunter state had but one. The same skill once
devoted to war would enable them to shine in the arts of peace.</p>

<p>Why can not their bright men be made sachems of the pen, of
the press, of the pulpit, of the lyre?</p>

<hr class="tb" />

<p><span class="smcap">Batavia</span>, <i>July</i>.&mdash;There are still traces of a mound on Knowltonâ€™s
farm, a mile from Batavia, up the Tonewanda. Bones and glass
beads, have been ploughed out of it. Other traces of former aboriginal
<span class="pagenum" id="Page_216">216</span>
occupancy exist in the vicinity, a stone pestle, axes, &amp;c. having
been found.</p>

<p>The Indian name of Batavia is Ge-ne-un-dah-sais-ka, meaning
musquito. This was the name by which they knew the late Mr.
Ellicott.</p>

<p>The Tonewanda falls 40 feet at a single place, within the Indian
reservation. It heads on high ground about 40 miles above Batavia.
On the theory of the former elevation of lake Erie, Buffalo itself
would be the highest ground, between Batavia and the lake, in a direct
line. Attica, is perhaps more elevated in that direction.</p>

<h3><span class="smcap">Tonewanda Res.</span> [Winsor &amp; Richards.]<br />
<br />
<span class="smcap">NAME OF SENECAS.</span></h3>

<p>The Senecas call themselves <span class="smcap">Nun-do-waw-gaw</span>, or people of the
hill. The term Seneca is taken from the lake, on the banks of which
they formerly lived, and had their castle. It is <i>not</i> a name of Indian
origin. They are called <span class="smcap">Nun-do-waw-gaw</span>, from the eminence
called Fort-Hill, near Canandaguia lake. [Ho-ho-ee-yuh, or J. A.
Sanford.]</p>

<h3><span class="smcap">Cherokees.</span></h3>

<p>They call the Cherokees <span class="smcap">O-yau-dah</span>, which means a people who
live in caves. Their enmity against this people, the tradition of which
is so strong and clear, is stated to have originated from the contact
of war and hunting parties, in the plains of the southwest.
The Senecas affirm that the Cherokees robbed and plundered a
Seneca party and took away their skins. Retaliation ensued.
Tragic scenes of treachery and surprise followed. The Five
Nations took up the matter in all their strength, and raised large
and strong war parties, who marched through the country to the
Cherokee borders, and fought and plundered the villages, and brought
away scalps and prisoners. There are now, (1845) descendants of
Cherokees in the third degree, living on the Tonewanda reservation.
[Ho-ho-ee-yuh.] Some years ago, a chief of this blood, pure by
father and mother, lived among them, who had been carried off captive
when a boy. The fact being revealed to him, after he had
obtained the chieftaincy, he went south to seek his relations and live
and die among them, but he was unable to find them. He came back
to the Senecas, and died among them. [Le Fort.]</p>

<h3><span class="smcap">Tonewanda.</span></h3>

<p>The most curious trait, of which we know but little, is that respecting
<span class="smcap">Totems</span>.</p>

<p>Asked the chief called Blacksmith, his name in Seneca. He replied,
De-o-ne-hoh-gah-wah, that is, a door perforated, or violently
broken through, not opened. Says he was born on the Tonewonda
<span class="pagenum" id="Page_217">217</span>
reservation, and wishes to die there; will be 60 years old, if he lives
till next winter, 1846.</p>

<p>Says the Senecas call the Fort Stanwix or Rome summit, De-o-wain-sta,
meaning the place where canoes are carried across the land
from stream to stream; that is, a carrying place.</p>

<p>Says, Te-to-yoah, or Wm. Jones of Cattaraugus, can relate valuable
Seneca traditions.</p>

<p>He says there are eight Seneca clans; they are the Wolf, Bear,
Turtle, Deer, Plover, Beaver, Hawk and Crane. He is of the Wolf clan.
This was also Red Jacketâ€™s clan.</p>

<p>These clans may be supposed to have arisen from persons who had
greatly distinguished themselves at an early period as founders, or benefactors,
or they may have held some such relation to the original
nation, as the Curiatii and Horatii, in Roman history. It is not only
the Iroquois, who ascribed this honor to the clans of the Bear, the
Turtle and the Wolf. They are equally honored among most of the
Algonquin tribes.</p>

<h3><span class="smcap">Osteological Remains.</span></h3>

<p>In the town of Cambria, six miles west of Lockport, (1824,) a Mr.
Hammon, who was employed with his boy in hoeing corn, observed
some bones of a child, exhumed. No farther thought was bestowed
upon the subject for some time, for the plain on the ridge was supposed
to have been the site of an Indian village, and this was supposed
the remains of some child, who had been buried there. Eli Bruce,
hearing of the circumstance, proposed to Mr. H. that they should repair
to the spot, with suitable instruments, and endeavor to find some
relics. The soil was a light loam, which would be dry and preserve
bones for centuries without decay. A search enabled them to come
to a pit, but a slight distance from the surface. The top of the pit
was covered with small slabs of the Medina sandstone, and was
twenty-four feet square, by four and a half in depth&mdash;the planes
agreeing with the four cardinal points. It was filled with human
bones of both sexes and all ages. They dug down at one extremity
and found the same layers to extend to the bottom, which was the
same dry loam, and from their calculations, they deduced that at
least four thousand souls had perished in one great massacre. In one
skull, two flint arrow heads were found, and many had the appearance
of having been fractured and cleft open, by a sudden blow.
They were piled in regular layers, but with no regard to size or sex.
Pieces of pottery were picked up in the pit, and had also been
ploughed up in the field adjacent. Traces of a log council house
were plainly discernable. For, in an oblong square, the soil was
poor, as if it had never been cultivated, till the whites broke it up;
and where the logs of the house had decayed, was a strip of rich
mould. A maple tree, over the pit, being cut down, two hundred
and fifty concentric circles were counted, making the mound to be
anterior to as many years. It has been supposed by the villagers that
the bones were deposited there before the discovery of America, but
<span class="pagenum" id="Page_218">218</span>
the finding of some metal tools with a French stamp, places the date
within our period. One hundred and fifty persons a day visited this
spot the first season, and carried off the bones. They are now nearly
all gone, and the pit ploughed over. Will any antiquarian inform us,
if possible, why these bones were placed here? To what tribe do
they belong? When did such a massacre occur?</p>

<p>None of the bones of the men were below middle size, but some
of them were very large. The teeth were in a perfectly sound state.</p>

<h3><span class="smcap">Present Means of living on the Reservation.</span></h3>

<p>1. Rent of land from twelve shillings to three dollars per acre.</p>

<p>2. Sale of timber, fire wood, hemlock bark, staves, saw-logs.</p>

<p>3. Fishing and hunting. Very little now.</p>

<p>4. Raise corn, cattle, horses, hogs, some wheat, &amp;c. &amp;c., cut hay.
Young men hire themselves out in harvest time.</p>

<h3><span class="smcap">Bones.</span></h3>

<p>At Barnegat is an ancient ridge, or narrow raised path, leading
from the river some miles, through low grounds; it is an ancient burial
ground, on an island, in a swamp.</p>

<p>Bones of the human frame, bone needles, and other ancient remains,
are ploughed up at an ancient station, fort or line, in Shelby.</p>

<p>A human head, petrified, was ploughed up by Carrington, sen.,
in a field in Alabama, Genesee county, and is now in the possession
of Mr. Grant, at Barnegat.</p>

<p>Petrified tortoises are said to be ploughed up in many places.</p>

<h3><span class="smcap">Opinion of a Chief of the Word Seneca.</span></h3>

<p>De-o-ne-ho-ga-wa is the most influential chief of the Tonewandas.
He is of the Wolf tribe&mdash;born on the forks of the Tonewanda, and is
59 years old. Being interrogated as to the Seneca history, he says,
that the tradition of the tribe is clear&mdash;that they lived on the banks
of the Seneca and Canandaigua lakes. They were called Nun-do-wau-onuh,
or People of the Hill, from an eminence now called Fort
Hill, at the head of Canandaigua lake. They are now called, or,
rather, call themselves, Nun-do-wau-gau. The inflection onuh, in
former times, denoted residence, at a hill; the particle agau, in the
latter, is a more enlarged term for locality, corresponding to their
present dispersed condition.</p>

<p>The word Seneca, he affirms, is not of Indian origin. While they
lived in Ontario, there was a white man called Seneca, who lived on
the banks of the lake of that name. Who he was, where he came
from, and to what nation he belonged, he does not know. But
wherever he originated, he was noted for his bravery, wisdom and
strength. He became so proverbial for these noble qualities, that it
was usual to say of such, and such a one, among themselves, he is
as brave as Seneca, as wise as Seneca, as noble as Seneca. Whether
the lake was called after him, or he took his name from the lake, is
not known. But the name itself is of European origin. The tribe
were eventually called Senecas from their local residence. The idea,
<span class="pagenum" id="Page_219">219</span>
he says, was pleasing to them, for they thought themselves the most
brave and indomitable of men. Of all the races of the Ongwe-Hon-we,
they esteemed themselves the most superior in courage, endurance
and enterprize.</p>

<p>He refers to Te-to-yoah of Cattaraugus for further information.</p>

<p>On reference to Te-to-yoah, some time afterwards, he had no tradition
on this particular subject. The probability is, that Blacksmith
meant only to say, that the name was not Seneca. So far is
true. What he says of a great man living on Seneca lake, &amp;c., in
older times, is probably a reproduction, in his mind, of an account of
Seneca, the moralist, which has been told him, or some Indian from
whom he had it, in days by-gone.</p>

<p>As the name of Seneca is one of the earliest we hear, after 1609,
it was probably a Mohawk term for that people. It is spelt with a
<i>k</i> in old French authors.</p>

<h3><span class="smcap">Lewiston.</span> [Frontier House.]</h3>

<p>The Tuscarora clans are the following:</p>

<p>The Turtle.</p>

<p>The Wolf.</p>

<p>The Bear.</p>

<p>The Beaver.</p>

<p>The Snipe, or Plover.</p>

<p>The Eel. This is not an Iroquois totem.</p>

<p>The Land Tortoise.</p>

<p>They have lost the Falcon, Deer and Crane, perhaps in their disastrous
wars of 1713. By this it appears they have lost one clan
entirely&mdash;probably in their defeat on the Taw river, in N. Carolina.
Two others of the clans are changed, namely, the Falcon and Deer,
for which they have substituted the Land Tortoise and Eel.</p>

<p>Descent is by the chiefâ€™s mother and her clan, her daughter or
nearest kin, to be settled in council. The adoption of chiefs was
allowed, where there was failure of descent.</p>

<p>Curious barrow, or mound, on Dr. Scovillâ€™s place&mdash;to be examined.
Two others, near the old mill and orchard.</p>

<p>Old fort of <span class="smcap">Kienuka</span>, to be visited.</p>

<p>Get vocabulary of Tuscarora, to compare.</p>

<p>This tribe has gone through a severe ordeal, their history is full of
incident. The following list shews their number in North Carolina,
and all other Indians of that colony in 1708.</p>

<table>
  <tr>
    <td>Tuscaroras, living in 15 towns,</td>
    <td class="tdr">1,200</td>
    <td>men.</td>
  </tr>
  <tr>
    <td>Waccons, in 2 towns,</td>
    <td class="tdr">120</td>
    <td></td>
  </tr>
  <tr>
    <td>Maramiskeets,</td>
    <td class="tdr">30</td>
    <td></td>
  </tr>
  <tr>
    <td>Bear Rivers,</td>
    <td class="tdr">50</td>
    <td></td>
  </tr>
  <tr>
    <td>Hatteras,</td>
    <td class="tdr">16</td>
    <td></td>
  </tr>
  <tr>
    <td>Neuse, in 2 towns,</td>
    <td class="tdr">15</td>
    <td></td>
  </tr>
  <tr>
    <td>Pamlico,</td>
    <td class="tdr">15</td>
    <td></td>
  </tr>
  <tr>
    <td>Meherrin,</td>
    <td class="tdr">50</td>
    <td></td>
  </tr>
  <tr>
    <td>Chowan,</td>
    <td class="tdr">15<span class="pagenum" id="Page_220">220</span></td>
    <td></td>
  </tr>
  <tr>
    <td>Paspatank,</td>
    <td class="tdr">10</td>
    <td></td>
  </tr>
  <tr>
    <td>Poteskeets of Carrituk,</td>
    <td class="tdr">30</td>
    <td></td>
  </tr>
  <tr>
    <td>Nottoways,</td>
    <td class="tdr">30</td>
    <td></td>
  </tr>
  <tr>
    <td>Connamox, in 2 towns,</td>
    <td class="tdr">25</td>
    <td></td>
  </tr>
  <tr>
    <td>Jaupim,</td>
    <td class="tdr">2</td>
    <td></td>
  </tr>
  <tr>
    <td></td>
    <td class="bb bt tdr">1,608</td>
    <td></td>
  </tr>
</table>

<p>Visited James Cusick, the brother of <span class="smcap">David</span>, the Indian arch&aelig;ologist,
preacher to the Tusks, pictures in the house, old deeds from
Carolina.</p>

<p>Sunday. Attended Mr. Rockwoodâ€™s meeting, admirable behavior
of all, dress well, good singing. W. Chew interprets.</p>

<p>Females, however, adhere to their ancient costume.</p>

<p>Women more pertinacious in their social habits and customs than
men.</p>

<p>Tuscaroras raise much wheat, cattle, horses, quite in advance of
the other tribes in agriculture.</p>

<p>They own the fee simple of about 5,000 acres, besides their reservation,
which they purchased from the Holland Company.</p>

<h3><span class="smcap">Niagara Falls.</span></h3>

<p>This name is Mohawk. It means, according to Mrs. Kerr, the
Neck, the term being first applied to the portage, or neck of land,
between lakes Erie and Ontario.</p>

<h3><span class="smcap">Buffalo.</span></h3>

<p>Whence this name? The Indian term is Te-ho-so-ro-ro in Mohawk,
and De-o-se-o-wa in Seneca. Ellicott writes it Tu-she-way.
Others, in other forms. In all, it is admitted to mean the place of the
linden, or bass-wood tree.</p>

<p>There is an old story of buffaloes being killed here. Some say a
horse was killed by hungry <i>Frenchmen</i>, and palmed off for buffalo
meat at the camp. How came a horse <i>here</i>?</p>

<p>A curious bone needle was dug up this year, in some excavations
made in Fort Niagara, which is, clearly, of the age prior to the discovery.</p>

<p>Bones and relics must stand for the chronology of American antiquity.</p>

<p>America is the tomb of the red man. All the interest of its anti-Columbian
history, arises from this fact.</p>

<h3><span class="smcap">Eries.</span></h3>

<p>By Father Le Moyneâ€™s letter of 1653, [vide Relacions,] the war
with the nation of the Cat or Eries was then newly broke out. He
<i>thanks</i> the Onondagas, Senecas, Cayugas and Oneidas, for their <i>union</i>
in this war.
<span class="pagenum" id="Page_221">221</span></p>

<p>On the 9th August, 1653, we heard a dismal shout, among the
Iroquois, caused by the news, that three of their men had been killed
by the Eries.</p>

<p>He condoles with the Seneca nation, on the capture of their great
chief, <span class="smcap">Au-ren-cra-os</span>, by the Eries.</p>

<p>He exhorts them to strengthen their â€œdefencesâ€ or forts, to paint
their warriors for battle, to be united in council.</p>

<p>He required them never to lay in ambush for the Algonquin or
Huron nations, who might be on their way to visit the French.</p>

<p>We learn, from this, that the Eries or Cat nation, were not of the
Wyandot or Huron, nor of the Algonquin nations. It would seem
that these Eries were not friends of the French, and that by exciting
them to this new war, they were shielding their friends, the Algons
and Hurons, from the Iroquois club and scalping knife. That
they were the same people called the â€œNeuter Nation,â€ who occupied
the banks of the Niagara, there is but little reason to believe. The
Senecas called them Gawgwa or Kah-Kwah.</p>

<p>Cusick states that the Senecas fought against a people, west of the
Genesee river, called Squakihaw, <i>i. e.</i> Kah-Kwah, whom they beat,
and after a long siege took their principal fort, and put their chief to
death. Those who recovered were made vassals and adopted into
the tribe.</p>

<p>He states that the banks of the Niagara river were possessed by
the Twa-kenkahor, or Missasages, who, in time, gave it up to the
Iroquois peaceably. Were not these latter the Neuter Nation?</p>

<p>To discuss the question of the war with the Eries, it is necessary
to advert to the geographical position of the parties. The Senecas,
in 1653, as appears by French authorities, lived in the area between
the Seneca lake and the Genesee river. The original stock of the
Five Nations appears to have entered the area of western New-York
in its central portions; and, at all events, they extended west of the
Genesee, after the Erie war, and possessed the land conquered from
the latter.</p>

<h3><span class="smcap">Mission Station, Buffalo Reservation.</span></h3>

<p>Seventy-four Seneca chiefs attended the general council held here.
Putting their gross population at 2,500, this gives one chief to every
thirty-three souls. This makes them â€œcaptains of tens.â€</p>

<p>The Seneca language has been somewhat cultivated. Mr. Wright,
the missionary, who has mastered the language, has printed a spelling
book of 112 pages, also a periodical tract for reading, called the
â€œMental Elevator.â€ Both valuable philological data.</p>

<p>The Senecas of this reservation are on the move for Cattaraugus
and Alleghany, having sold out, finally, to the Ogden company.
They leave their old homes and cemetery, however, with â€œlonging,
lingering looks.â€</p>

<p>Here lie the bones of Red Jacket and Mary Jemison.</p>

<p>Curious and interesting reminiscences the Senecas have. Jot down
their traditions of all sorts. Canâ€™t separate fiction from fact. They
<span class="pagenum" id="Page_222">222</span>
must go together; for often, if the fiction or allegory be pulled up,
the fact has no roots to sustain itself.</p>

<h3><span class="smcap">Kah-Kwahs</span>, <span class="smcap">Eries</span>, <span class="smcap">Alleghans</span>,&mdash;who were they?</h3>

<p>Mr. Wright showed me an ancient triturating stone of the Indians,
in the circular depressions of which they reduced the siliceous material
of their ancient pottery.</p>

<p>The Seneca language has a masculine, feminine and neuter gender.
It has also an animate and inanimate gender, making five genders.</p>

<p>It has a general and dual plural.</p>

<p>It abounds in compound descriptive and derivative terms, like the
Algonquin.</p>

<p>They count by the decimal mode. There are names for the digits
to ten. Twenty is a compound of two and ten, and thirty of three and
ten, &amp;c.</p>

<p>The comparison of adjectives is effected by prefixes, not by inflections,
or by changes of the words, as in English.</p>

<p>Nouns have adjective inflections as in the Algonquin. Thus <i>o-a-deh</i>
is a road, <i>o-a-i-yu</i> a good road. The inflection, in this last word,
is from <i>wi-yu</i>, good.</p>

<h3><span class="smcap">Irving, Cattaraugus Creek.</span></h3>

<p>It is a maxim with the Iroquois, that a chiefâ€™s skin should be thicker
than that of the thorn locust, that it may not be penetrated by the
thorns.</p>

<p>Indian speakers never impugn each otherâ€™s <i>motives</i> when speaking
in public council. In this, they offer an example.</p>

<p>Mr. Strong says, Silversmith of Onondaga, has the tradition of the
war with the Eries.</p>

<h3><span class="smcap">Indians in Canada.</span></h3>

<p>It is observed by a report of the Canadian Parliament, that the
number of Indians now in Canada is 12,000. Of these, 3,301 are
residing in Lower Canada, and the remainder 8,862, in Canada West.
The number of Indians is stated to be on the increase, partly from the
access of births over the deaths, and partly from a numerous immigration
of tribes from the United States. This report must be taken
with allowances. It is, at best, but an estimate, and in this respect,
the Canadians, like ourselves, are apt to over estimate.</p>

<p>The Indian is a man who has certainly some fine points of character;
one would think a man of genius could turn him to account.
Why then are Indian tales and poems failures? They fail in exciting
deep sympathy. We do not feel that he has a heart.</p>

<p>The Indian must be <i>humanized</i> before he can be loved. This is
the defect in the attempts of poets and novelists. They do not show
the reader that the red man has a feeling, sympathising heart, and feeling
and sympathies like his own, and consequently he is not interested
in the tale. It is a tale of a statue, cold, exact, stiff, but without <i>life</i>.
<span class="pagenum" id="Page_223">223</span>
It is not a man with manâ€™s ordinary loves and hopes and hates.
Hence the failure of our <i>Yamoydens</i>, and <i>Ontwas</i>, and <i>Escatlas</i>, and a
dozen of poems, which, although having merits, slumber in type and
sheepskin, on the booksellerâ€™s shelf.</p>

<h3><span class="smcap">Hortsâ€™ Corners, Catt.</span></h3>

<p>One seems here, as if he had suddenly been pitched into some of
the deep gorges of the Alps, surrounded with cliffs and rocks and
woods, in all imaginable wildness.</p>

<h3><span class="smcap">Cold spring, Allegany river.</span> [Sep. 3.]</h3>

<p>Reached the Indian village on the reservation at this place, at 9
oâ€™clock in the morning.</p>

<p>Indians call the place Te-o-ni-gon-o, or De-o-ni-gon-o, which means
Cold Spring.</p>

<p>Locality of the farmer employed by Quakers, at the mouth of a
creek, called Tunasassa; means a clear stream with a pebbly bed.</p>

<p>Allegany river they call Oh<i>e</i>o, making no difference between it,
and the stream after the inlet of the Monongahela.</p>

<p>Gov. Blacksnake absent; other chiefs, with his son Jacob meet in
council; business adjusted with readiness.</p>

<p>Allegany river low; very different in its volume of water and
appearance from what it was 27 years before, when I descended it,
on my way to the <span class="smcap">West</span>.</p>

<p>Lumbering region; banks lined with shingles, boards, saw logs.
Indians act as guides and lumbermen.</p>

<p>Not a favorable location for the improvement of the Senecas.
Steal their timber; cheat them in bargains; sell whiskey to them.</p>

<p>Had the imaginative Greeks lived in Allegany county, they would
have pictured the Genesee and Allegany rivers, as two girls, who
having shaken hands, parted, the one to skip and leap and run eastward
to find the St. Lawrence, and the other to laugh through the
Ohio valley, until she gradually melted into the ocean in the gulf of
Mexico.</p>

<h3><span class="smcap">Napoli Centre.</span></h3>

<p>The counties of Cattaraugus, Chautauque and Allegany, and part of
Wyoming and Steuben, constitute a kind of Switzerland. The surface
of the country resembles a piece of rumpled calico, full of knobs and
ridges and vallies, in all possible shapes and directions. It is on the average
elevated. Innkeepers and farmers encountered on two trips over it,
say that there is considerably more moisture in the shape of rain and
dews and fogs, than in the Genesee country. It is less valuable for
wheat, but good for corn, grass, and raising stock. Nothing can be more
picturesque. The hills are often cultivated to their very tops. It is
healthy. Such a region is a treasure in a State so level and placid as
much of western New-York; and had it the means of ready access
to markets, and to the Atlantic, it would, in a few years, be spotted
<span class="pagenum" id="Page_224">224</span>
with gentlemenâ€™s seats from the seaboard. There are some remarkable
examples of the east and west, and north and south fissures of
rocks (a trait also noted at Auburn,) in these counties. At one place, the
fissures are so wide, and the blocks of rock between so large, that
the spot is sometimes called <span class="small">CITY OF ROCKS</span>. The rock here is conglomerate,
i. e. the bed of the coal formation; a fact which denotes
the elevation of the country. It is to be hoped, when this country is
further subdivided into counties and towns, that some of the characteristic
and descriptive names of the aborigines will be retained.</p>

<h3><span class="smcap">Lodi.</span></h3>

<p>This bright, busy, thriving place, is a curiosity from the fact, that
the Cattaraugus creek, (a river it should be called) splits in exactly,
or nearly so, in two parts, the one being in <span class="smcap">Erie</span>, the other in <span class="smcap">Cattaraugus</span>.
Efforts to get a new county, and a county seat, have heretofore
been made. These conflict with similar efforts, to have a county
seat located at Irving, at the mouth of the creek.</p>

<h3><span class="smcap">Irving, Mouth of Cattaraugus.</span></h3>

<p>This is a fine natural harbor and port of refuge. Its neglect appears
strange, but it is to be attributed to the influence of capitalists at
Silver-Creek, Dunkirk, Barcelona, &amp;c.</p>

<h3><span class="smcap">Eighteen-Mile Creek.</span></h3>

<p>Here are vestiges of the Indians old forts, town sites, &amp;c. Time
and scrutiny are alone necessary to bring out its antiquities.</p>

<h3><span class="smcap">Buffalo.</span></h3>

<p><i>The Chief, Capt. Cole.</i>&mdash;The noted Onondaga Chief, Capt. <span class="smcap">Cole</span>,
died at his residence, among his people, a few days since, aged about
seventy-five years. This Indian was well known here, having, for
many years, made his home upon the reservation adjoining the city.
He took the field, in defence of the country, during the last war,
under the late Gen. <span class="smcap">Porter</span>, who was often heard to speak of his
bravery and usefulness, in the various battles along the Niagara
frontier.</p>

<hr class="tb" />

<p><span class="smcap">Cole</span> was of the â€œold schoolâ€ of his race&mdash;a primitive, unadulterated
Indian, equally uncontaminated in mind as in habits, by intercourse
with the whites. Probity and justice were the leading features
of his character; and to direct these he had an intellect which
won for him a high control and extended influence among his tribe.</p>

<p>Some years since <span class="smcap">Cole</span> was selected by our townsman, young
<span class="smcap">Wilgus</span>, as the finest specimen he had ever met, of the race to which
he belonged; and he immediately took means to secure him as a
sitter. The result was the half length portrait of the Chief which
<span class="smcap">Wilgus</span> executed, and which has been so often seen and admired
alike by our citizens and by strangers.</p>

<p>An incident connected with the history of this piece, seems appropriate
here, as illustrative of its excellence. When <span class="smcap">Wilgus</span> left for
<span class="pagenum" id="Page_225">225</span>
Porto Rico, where he now is, he took the portrait of Cole with him.
It was seen, upon that island, by a gentleman from Amsterdam, who
declared it the first piece he had seen which gave him the slightest
ideas of the peculiar characteristics of the Indian race; and he became
so interested in the picture that he asked and obtained permission
to take it with him, to Europe, for the inspection of his friends.
The piece was, by him, carried to Amsterdam, where the admiration
of it was universal, and where it would have been retained, at almost
any price, had it been for sale. But it was not: the gentleman had
promised to return the painting safe to Buffalo; and he has done so,
it having arrived here this spring; and it now stands, unostentatiously
enough, in the bookstore of the artistâ€™s father, upon Main-street.</p>

<h3><span class="smcap">Batavia.</span></h3>

<p>The Tonewandas at length consent to have their census taken.</p>

<h3><span class="smcap">Auburn.</span></h3>

<p>Go with Mr. Goodwin to visit Oswaco lake&mdash;Gov. Throopâ€™s
place&mdash;Old Dutch Church overlooking the lake, &amp;c.</p>

<p><i>Fort-Hill.</i>&mdash;Extensive vestiges of an elliptical work&mdash;Curious rectangular
fissures of the limestone rock on the Owasco outlet&mdash;north
and south.</p>

<p>The Indian name of the place, as told by an Onondaga chief&mdash;Osco;
first called Hardenburghâ€™s Corners, finally named after Goldsmithâ€™s
â€œDeserted Villageâ€&mdash;so that the poet may be said to have
had a hand in supplying names for a land to which he once purposed
to migrate.</p>

<p>It would have pleased â€œpoor Goldsmithâ€ could he have known
that he was the parent of the name for so fine a town&mdash;a town thriving
somewhat on the principle laid down in the concluding lines of
the poem&mdash;</p>

<div class="poetry">
<div class="poem"><div class="stanza">
<span class="i0">â€œWhile self-dependent power can time defy,<br /></span>
<span class="i1">As rocks resist the billows and the sky.â€<br /></span>
</div></div>
</div>

<h3><span class="smcap">Syracuse.</span></h3>

<p>Pity a better name could not have been found for so fine, central,
capital a site. The associations are now all wrong. What had Dionysius
or Archimedes to do here? It was Atotarho Garangula, Dekanifora,
Ontiyaka, and their kindred, who made the place famous.
Onondaga would have been a far better appellation. The Indians
called the lake and its basin of country together Gan-on-do-a. Salt
Point, or the Saline, sounded to me as if, abating syllibants, it might
be written Ka-ji-ka-do.</p>

<h3><span class="smcap">Utica.</span></h3>

<p>There was a ford in the Mohawk here. It was the site of Fort
Schuyler&mdash;a fort named after Major Schuyler, a man of note and military
prowess in the olden time, long before the days of General Philip
<span class="pagenum" id="Page_226">226</span>
Schuyler. Some philological goose, writing from the Canadas, makes
Utica an Indian name!</p>

<h3><span class="smcap">Mouth of the Normanâ€™s Kill, or Tawasentha, Albany.</span></h3>

<p>Mr. Brayton says, that in digging the turnpike road, in ascending
Kiddenhook hill, on the road to Bethlehem, many human bones, supposed
to be Indian, were found. They were so numerous that they
were put in a box and buried. This ancient burial ground, which
I visited, was at a spot where the soil is light and sandy. On the
hill, above his house, is a level field, where arrow-heads have been
found in large numbers.</p>

<p>Mr. B., who has lived here sixteen years, does not know that the
isolated high ground, east of the turnpike gate, contains ancient
bones&mdash;has not examined it with that view. Says Mr. Russell, in
the neighborhood, has lived there fifty years, and will ask him.</p>

<p>Nothing could be more likely, than that this oasis on the low land
should have served as the cemetery for the Mohawks, who inhabited
the island, where the Dutch first landed and built a fort in 1614.</p>

<p>The occupancy of this island by the Indians could never have been
any thing but a <i>summer residence</i>, for it is subject to be inundated
every year by the breaking up of the river. This was probably the
cause why the Dutch almost immediately abandoned it, and went a
little higher, to the main land, where Albany now stands. The city,
however, such are the present signs of its wealth and progress, has
extended down quite half way to the parallel of the original site of
â€œHet Casteelâ€ under Christians, and should these signs continue,
within twenty years South Pearl-street will present lines of compact
dwellings and stores to the bridge over the Tawasentha, and Kiddenhook
be adorned with country seats.</p>

<h3><span class="smcap">New-York.</span></h3>

<p>Whatever else can be done for the red race, it is yet my opinion,
that nothing would be as permanently beneficial, in their exaltation
and preservation, as their admission to the rights and immunities of
citizens.</p>

<h3><span class="smcap">Indian Election.</span></h3>

<p>At a council of the Six Nations of Indians, held upon the Tonawanda
Reservation, on Wednesday, Oct. 1st, there were present the
Mohawks, Onondagas and Senecas, confederate brothers on the one
part, and the Oneidas, Cayugas and Tuscaroras, brothers on the other
part.</p>

<p>The Masters of the grand ceremonies were Deatgahdos, Hahsant
(Onondagas) and Oahgwashah, (Cayuga.) The speakers were
Hahsauthat, (Onondaga,) Shosheowaah, (Seneca,) and Oaghwashah,
(Cayuga.)</p>

<p>After the grand ceremonies were performed, the following were
appointed Grand Sachems, Sachems and Chiefs.
<span class="pagenum" id="Page_227">227</span></p>

<p>Desha-go-gaah-neh was appointed Grand Sachem, in place of Ga-noh-gaith-da-wih,
deceased.</p>

<p>Ga-noh-la-dah-laoh was appointed Grand Sachem, in place of Gah-no-gaih,
deceased.</p>

<p>Deyawa-dah-oh was appointed Grand Sachem in place of Ganyo-daiyuh,
deposed.</p>

<p>The above are Seneca Indians.</p>

<p>Of the Onondagas&mdash;O-jih-ja-do-gah was appointed Grand Sachem
in place of Hononiwedoh, (Col. Silversmith, an Onondaga resident
among the Senecas) deposed.</p>

<p>So-dye-a-dolik was appointed Chief of the Onondagas, in place of
Sha-go-ga-eh, (Button George,) deposed.</p>

<p>Deyushahkda was appointed Sachem of the Tuscaroras, and
Ga-yah-jih-go-wa was appointed a Chief as runner for De-yus-hahkdo.&mdash;<i>Buff.
Pilot.</i></p>

<p class="author">
W.</p>

<h3><span class="smcap">Sketches of an Indian Council.</span></h3>

<p>A grand council of the confederate Iroquois was held last week, at
the Indian Council House on the Tonawanda Reservation, in the
county of Genesee. Its proceedings occupied three days&mdash;closing
on the 3d instant. It embraced representatives from all the Six Nations&mdash;the
Mohawk, the Onondaga, the Seneca; and the Oneida, the
Cayuga and the Tuscarora. It is the only one of the kind which
has been held for a number of years, and is, probably, the last which
will ever be assembled with a full representation of all the confederate
nations.</p>

<p>With the expectation that the council would commence on Tuesday,
two or three of us had left Rochester so as to arrive at the Council
House Monday evening; but owing to some unsettled preliminaries,
it had been postponed till Wednesday. The Indians from
abroad, however, had arrived at the Council Grounds, or in their immediate
vicinity, on Monday; and one of the most interesting spectacles
of the occasion, was the entry of the different nations upon the
domain and hospitality of the Senecas, on whose ground the council
was to be held. The representation of Mohawks, coming as they
did, from Canada, was necessarily small. The Onondagas, with the
acting Tod-o-dah-hoh of the confederacy, and his two counsellors,
made an exceedingly creditable appearance. Nor was the array of
Tuscaroras, in point of numbers at least, deficient in attractive and
imposing features.</p>

<p>Monday evening we called upon and were presented to Blacksmith,
the most influential and authoritative of the Seneca sachems. He is
about 60 years old&mdash;is somewhat portly, is easy enough in his manners,
and is well disposed and even kindly towards all who convince
him that they have no sinister designs in coming among his people.</p>

<p>Jemmy Johnson is the Great High Priest of the confederacy.
Though now 69 years old, he is yet an erect, fine looking, and energetic
Indian, and is both hospitable and intelligent. He is in possession
<span class="pagenum" id="Page_228">228</span>
of the medal presented by Washington to Red Jacket in 1792,
which, among other things of interest, he showed us.</p>

<p>It would be incompatible with the present purpose to describe all
the interesting men who there assembled, among whom were Capt.
Frost, Messrs. Le Fort, Hill, John Jacket, Dr. Wilson and others.
We spent most of Tuesday, and indeed much of the time during the
other days of the week in conversation with the chiefs and most intelligent
Indians of the different nations, and gleaned from them much
information of the highest interest in relation to the organization,
government and laws, religion, customs of the people, and characteristics
of the great men, of the old and once powerful confederacy.
It is a singular fact, that the peculiar government and national characteristics
of the Iroquois is a most interesting field for research and
inquiry, which has never been very thoroughly, if at all, investigated,
although the historic events which marked the proud career of
the confederacy, have been perseveringly sought and treasured up in
the writings of Stone, Schoolcraft, Hosmer, Yates and others.</p>

<p>Many of the Indians speak English readily; but with the aid and
interpretations of Mr. Ely S. Parker, a young Seneca of no ordinary
degree of attainment, in both scholarship and general intelligence,
and who, with Le Fort, the Onondaga, is well versed in old Iroquois
matters, we had no difficulty in conversing with any and all we
chose to.</p>

<p>About mid-day on Wednesday, the council commenced. The
ceremonies with which it was opened and conducted were certainly
unique&mdash;almost indescribable; and as its proceedings were in the
Seneca tongue, they were in a great measure unintelligible, and in fact
profoundly mysterious to the pale faces. One of the chief objects
for which the council had been convoked, as has been heretofore editorially
stated in the American, was to fill two vacancies in the sachemships
of the Senecas, which had been made by the death of the
former incumbents; and preceding the installation of the candidates
for the succession, there was a general and dolorous lament for the
deceased sachems, the utterance of which, together with the repetition
of the laws of the confederacy&mdash;the installation of the new
sachems&mdash;the impeachment and deposition of three unfaithful sachems&mdash;the
elevation of others in their stead, and the performance of
the various ceremonies attendant upon these proceedings, consumed
the principal part of the afternoon.</p>

<p>At the setting of the sun, a bountiful repast, consisting of an innumerable
number of rather formidable looking chunks of boiled fresh
beef, and an abundance of bread and succotash, was brought into the
council house. The manner of saying grace on this occasion was
indeed peculiar. A kettle being brought, hot and smoking from the
fire, and placed in the centre of the council house, there proceeded
from a single person, in a high shrill key, a prolonged and monotonous
sound, resembling that of the syllable <i>wah</i> or <i>yah</i>. This was
immediately followed by a response from the whole multitude, uttering
in a low and profoundly guttural but protracted tone, the syllable
<i>whe</i> or <i>swe</i>, and this concluded grace. It was impossible not to be
<span class="pagenum" id="Page_229">229</span>
somewhat mirthfully affected at the first hearing of grace said in this
novel manner. It is, however, pleasurable to reflect that the Indian
recognizes the duty of rendering thanks to the Divine Being in some
formal way, for the bounties and enjoyments which He bestows; and
were an Indian to attend a public feast among his pale faced brethren,
he would be affected, perhaps to a greater degree of marvel, at witnessing
a total neglect of this ceremony, than we were at his singular
way of performing it.</p>

<p>After supper, commenced the dances. All day Tuesday, and on
Wednesday, up to the time that the places of the deceased sachems
had been filled, every thing like undue joyfulness had been restrained.
This was required by the respect customarily due to the distinguished
dead. But now, the bereaved sachemships being again filled, all were
to give utterance to gladness and joy. A short speech from Capt.
Frost, introductory to the enjoyments of the evening, was received
with acclamatory approbation; and soon eighty or ninety of these
sons and daughters of the forest&mdash;the old men and the young, the
maidens and matrons&mdash;were engaged in the dance. It was indeed a
rare sight.</p>

<p>Only two varieties of dancing were introduced the first evening&mdash;the
trotting dance and the fish dance. The figures of either are exceedingly
simple, and but slightly different from each other. In the
first named, the dancers all move round a circle, in a single file, and
keeping time in a sort of trotting step to an Indian song of yo-ho-ha,
or yo-ho-ha-ha-ho, as sung by the leaders, or occasionally by all conjoined.
In the other, there is the same movement in single file round
a circle, but every two persons, a man and a woman, or two men,
face each other, the one moving forward, the other backward, and all
keeping step to the music of the singers, who are now, however,
aided by a couple of tortoise or turtle shell rattles, or an aboriginal
drum. At regular intervals, there is a sort of cadence in the music,
during which a change of position by all the couples takes place, the
one who had been moving backward taking the place of the one moving
forward, when all again move onward, one-half of the whole, of
course, being obliged to follow on by <i>advancing backwards</i>!</p>

<p>One peculiarity in Indian dancing would probably strongly commend
itself to that class among pale faced beaux and belles denominated
the bashful; though perhaps it would not suit others as well.
The men, or a number of them, usually begin the dance alone; and
the women, or each of them, selecting the one with whom she would
like to dance, presents herself at his side as he approaches, and is
immediately received into the circle. Consequently, the young Indian
beau knows nothing of the tact required to handsomely invite
and gallantly lead a lady to the dance; and the young Indian maiden,
unannoyed by obnoxious offers, at her own convenience, gracefully
presents her personage to the one she designs to favor, and thus quietly
engages herself in the dance. And moreover, while an Indian
beau is not necessarily obliged to exhibit any gallantry as towards a
belle, till she has herself manifested her own good pleasure in the
<span class="pagenum" id="Page_230">230</span>
matter, so, therefore, the belle cannot indulge herself in vascillant
flirtations with any considerable number of beaux, without being at
once detected!</p>

<p>On Thursday the religious ceremonies commenced; and the council
from the time it assembled, which was about 11 oâ€™clock, A. M.,
till 3 or 4 oâ€™clock, P. M., gave the most serious attention to the
preaching of Jemmy Johnson, the Great High Priest, and the second
in the succession under the new revelation. Though there are some
evangelical believers among the Indians, the greater portion of them
cherish the religion of their fathers. This, as they say, has been
somewhat changed by the new revelation, which the Great Spirit
made to one of their prophets about 47 years ago, and which, as they
also believe, was approved by Washington. The profound regard
and veneration which the Indian has ever retained towards the name
and memory of Washington, is most interesting evidence of his universally
appreciated worth; and the fact that the red men regard him
not merely as one of the best, but as the very best man that ever has
existed, or that will ever exist, is beautifully illustrated in a singular
credence which they maintain even to this day, viz: that Washington
is the only white man who has ever entered Heaven, and is the only
one who will enter there, till the end of the world.</p>

<p>Among the Senecas, public religious exercises take place but once
a year. At these times, Jemmy Johnson preaches hour after hour,
for three days; and then rests from any public discharge of ecclesiastical
offices the remaining 362 days of the year. On this, an unusual
occasion, he restricted himself to a few hours in each of the last
two days of the council. We were told by young Parker, who took
notes of his preaching, that his subject matter on Thursday abounded
with good teachings, enforced by appropriate and happy illustrations
and striking imagery. After he had finished, the council took a short
respite. Soon, however, a company of warriors ready and eager to
engage in the celebrated â€œcorn dance,â€ made their appearance.
They were differently attired. While some were completely enveloped
in a closely fitting and gaudy colored garb; others, though perhaps
without intending it, had made wonderfully close approaches to
an imitation of the costume said to have been so fashionable in many
parts of the State of Georgia during the last hot summer, and which
is also said to have consisted simply of a shirt collar and a pair of spurs.
But in truth, these warriors, with shoulders and limbs in a state of
nudity, with faces bestreaked with paints, with jingling trinkets
dangling at their knees, and with feathered war-caps waving above
them, presented a truly picturesque and romantic appearance. When
the center of the council house had been cleared, and the musicians
with the shell rattles had taken their places, the dance commenced;
and for an hour and a half, perhaps two hours, it proceeded with surprising
spirit and energy. Almost every posture of which the human
frame is susceptible, without absolutely making the feet to be uppermost,
and the head for once, to assume the place of <i>the understanding</i>,
was exhibited. Some of the attitudes of the dancers, were really
imposing, and the dance as a whole, could be got up and conducted
<span class="pagenum" id="Page_231">231</span>
only by Indians! The women in the performance of the corn dance,
are quite by themselves&mdash;keeping time to the beat of the shells, and
gliding along sideways, without scarcely lifting their feet from the
floor.</p>

<p>It would probably be well, if the Indian every where, could be
inclined to refrain at least from the more grotesque and boisterous
peculiarities of this dance. The influence of these cannot be productive
of any good; and it is questionable whether it will be possible,
so long as they are retained, to assimilate them to any greater degree
of civilization or to more refined methods of living and enjoyment,
than they now possess. The same may be said of certain characteristics
of the still more vandalic war dance. This, however, was not
introduced at the council.</p>

<p>A part of the proceedings of Friday&mdash;the last day of the council, bore
resemblance to those of the preceding day. Jemmy Johnson resumed
his preaching; at the close of which the corn dance was again performed,
though with far more spirit and enthusiasm than at the first.
Double the numbers that then appeared&mdash;all hardy and sinewy men,
attired in original and fantastic style, among whom was one of the
chiefs of the confederacy, together with 40 or 50 women of the different
nations&mdash;now engaged and for two hours persevered in the performance
of the various, complicated and fatiguing movements of this
dance. The appearance of the dusky throng, with its increased numbers,
and, of course proportionably increased resources for the production
of shrill whoops and noisy stamping, and for the exhibition
of striking attitudes and rampant motions, was altogether strange,
wonderful and seemingly super-human.</p>

<p>After the dance had ceased, another kind of â€œsport,â€ a well contested
foot race, claimed attention. In the evening, after another supper
in the Council House, the more social dances,&mdash;the trotting, the
fish&mdash;and one in which the women alone participated, were resumed.
The fish dance seemed to be the favorite; and being invited to join
it by one of the chiefs, we at once accepted the invitation, and followed
in mirthful chase of pleasure, with a hundred forest children.
Occasionally the dances are characterised with ebullitions of merriment
and flashes of real fun; but generally a singular sobriety and
decorum are observed. Frequently, when gazing at a throng of 60
or perhaps an hundred dancers, we have been scarcely able to decide
which was the most remarkable, the staid and imperturbable gravity
of the old men and women, or the complete absence of levity and
frolicsomeness in the young.</p>

<p>The social dances of the evening&mdash;with occasional speeches from
the Sachems and Chiefs, were the final and concluding ceremonies of
this singular but interesting affair. Saturday morning witnessed the
separation of the various nations, and the departure of each to their
respective homes.</p>

<p>The writer would like to have said a word or two in relation to the
present condition and prospects of the Indians, but the original design
in regard to both the topics and brevity of this writing having been
already greatly transcended, it must be deferred. The once powerful
<span class="pagenum" id="Page_232">232</span>
confederacy of the Six Nations, occupying in its palmy days the greater
portion of New-York State, now number only a little over 3,000.<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">110</a>
Even this remnant will soon be gone. In view of this, as well as of
the known fact that the Indian race is every where gradually diminishing
in number, the writer cannot close without invoking for this
unfortunate people, renewed kindliness and sympathy and benevolent
attention. It is true, that with some few exceptions, they possess
habits and characteristics which render them difficult to approach;
but still, they are only what the Creator of us all has made them.
And, let it be remembered, it must be a large measure of kindliness
and benevolence, that will repay the injustice and wrong that have
been inflicted upon them.</p>

<div class="footnote">

<p><a id="Footnote_110" href="#FNanchor_110" class="label">110</a>
3,753, vide preceding census.</p></div>

<p class="author">
R. S. G.</p>

<p><i>Rochester, Oct. 7</i>, 1845.
<span class="pagenum" id="Page_233">233</span></p>

<hr class="chap" />

<h2 id="C">(C.)<br />

<span id="CLARK" class="large">Letter from J. V. H. Clark to Henry R. Schoolcraft.</span></h2>

<p class="author">
<i>Manlius, Oct. 6th</i>, 1845.<br />
H. R. <span class="smcap">Schoolcraft, Esq.</span>,<br />
</p>

<p id="Dear_Sir"><span class="smcap">Dear Sir</span>&mdash;Agreeable to your request I have been upon the
grounds in our vicinity once occupied as forts and places of defence.
So devastating has been the hand of time and the works of civilized
men, that little can now be possibly gleaned by observation. Our
main reliance in these matters must depend almost entirely upon the
recollections of early settlers and traditions. Many of these accounts,
as you are aware, are differently related by different individuals, and
not unfrequently in material points contradictory. From careful
investigation and inquiry I have been enabled to add a little to what
I had previously gathered and referred you to, in the New-York
Spectator. A locality in the town of Cazenovia, Madison co., near
the county line, and on Lot 33, Township of Pompey, Onondaga
co., called the â€œ<i>Indian Fort</i>,â€ was not described in that paper. It
is about four miles southeasterly from Manlius village, situated on a
slight eminence, which is nearly surrounded by a deep ravine, the
banks of which are quite steep and somewhat rocky. The ravine is
in shape like an ox-bow, made by two streams, which pass nearly
around it and unite. Across this bow at the opening, was an earthen
wall running southeast and northwest, and when first noticed by the
early settlers, was four or five feet high, straight, with something of
a ditch in front, from two to three feet deep. Within this enclosure
may be about ten or twelve acres of land. A part of this ground,
when first occupied in these latter times, was called the â€œ<i>Prairie</i>,â€
and is noted now among the old men as the place where the first
battalion training (military) was held in the county of Onondaga.
But that portion near the wall, and in front of it, has recently, say
five years ago, been cleared of a heavy growth of black oak timber.
Many of the trees were large, and were probably 150 or 200 years
old. Some were standing <i>in</i> the ditch and others <i>on the top</i> of the
embankment. There is a considerable burying place <i>within</i> the
enclosure. The plough has already done much towards leveling the
wall and ditch; still they can be easily traced the whole extent. A
few more ploughings and harrowings and no vestige of it will remain.
The specimens of dark brown pottery I send with this are from this
locality. I picked them up at this visit. These specimens are somewhat
numerous upon this ground now. Almost every variety of
Indian relic has been found about here, but so fastidious are the
holders of them, that I have not been able to procure any for you,
and cannot, except <i>at a price</i>. However, they can be of little consequence,
as they are described in the article above referred to. One
fact, will, I think, apply to this locality, that does not belong to any
<span class="pagenum" id="Page_234">234</span>
other of the kind in this region, that I know of. Two cannon balls,
of about 3 lbs. each, were found in the vicinity, showing that light
cannon were used, either for defence, or in the reduction of this fortification.
There is a large rock in the ravine on the south, on which
are inscribed the following characters, thus, <i>IIIIIX</i>, cut three-quarters
of an inch broad, nine inches long, three-quarters of an inch deep,
perfectly regular, lines straight. Whether it was a work of fancy,
or had significance, I know not. Perhaps you may determine.</p>

<p>On the site of the village of Cazenovia, I am told there was a fort
or embankment; some persons say it was â€œ<i>roundish</i>;â€ others that
it was â€œ<i>angular, with sides at right angles</i>.â€ Recollections respecting
it are very imperfect. Many relics have been found here, indicating
an earlier occupancy than those usually found in this county.
This was on the Oneidaâ€™s territory. There is a singular coincidence
in the location of these fortifications which I have never observed
until my recent visit. They are nearly all, if not quite all, situated
on land rather elevated above that which is immediately contiguous,
and surrounded, or partly so, by deep ravines, so that these form a
part of the fortification themselves. At one of these (on the farm of
David Williams, in Pompey,) the banks on either side are found to
contain bullets of lead, as if shot across at opposing forces. The
space between may be about three or four rods, and the natural cutting
twenty or twenty-five feet deep. This only goes to show the
care these architects had in selecting the most favorable situations for
defence, and the fear and expectation they were in of attacks.</p>

<p>I do not believe any of the fortifications in this neighborhood are
more ancient than the period of the French settlement of missionaries
among the Onondagas, during the early part of the 17th century.
But the more I investigate, the more I am convinced that there were
many more of the French established here among the Indians, by far,
than has been generally supposed, and their continuance with them
longer.</p>

<p>The nature of the articles found, utensils of farmers and mechanics,
hoes, axes, horseshoes, hammers, &amp;c., go to prove that agriculture
was practised somewhat extensively, as well as the mechanic arts.
The Indian name by which it was anciently called, and is now, by the
natives, I think goes to substantiate this fact: â€œOte-que-sah&acute;-Ä“-Ä“h,â€
an open place with much grass, an opening, or prairie. The timber
has a vigorous growth, and although in many places large, there is a
uniformity in the size and age, which shows that it has all grown up
<i>since</i> the occupancy; because under the trees are not only found the
relics, but among them in many instances, corn hills can be traced in
rows at considerable distances.</p>

<p>The presentation of medals, I believe to have been a very common
custom among the missionaries and traders. Several have been found.
A valuable cross of pure gold, sold for $30, was found on the farm
of Mr. David Hinsdale, west part of Pompey. The significant â€œIHSâ€
was upon it. Brass crosses are frequently found, and so are medals
of the same metal. One recently found on the last named farm,
about the size of a shilling piece. The figure of a Roman Pontiff in
<span class="pagenum" id="Page_235">235</span>
a standing position, in his hand a crosier, surrounded with this inscription,
â€œ<i>B. virg. sin. P. origi. con</i>,â€ which I have ventured to
write out, â€œ<i>Beata virgo sine peccato originali concepta</i>,â€ or as we might
say in English, â€œthe blessed virgin conceived without original sin.â€ On
the other side was a representation of the brazen serpent, and two
nearly naked figures, looking intently upon it. This is by far the
most perfect one I have seen. The letters are as perfect as if struck
but yesterday. It was undoubtedly compressed between dies. It is
oval in shape, and bored that it might be suspended from the neck.
A silver medal was found near Eagle village, two miles east of this,
about the size of a dollar, but a little thinner, with a ring or loop at
one edge to admit a cord by which it might be suspended. On one
side appears in relief, a somewhat rude representation of a fortified
town, with several tall steeples rising above its buildings, and a citadel,
from which the British flag is flying. A river broken by an island
or two, occupies the foreground, and above, along the upper edge of
the medal, is the name Montreal. The initials D. C. F., probably
those of the manufacturer, are stamped below. On the opposite side,
which was originally made blank, are engraved the words Canecya,
Onondagoes, which are doubtless the name and tribe of the red ruler
on whose dusky breast, this ornament was displayed. A valuable
token of friendship of some British governor of New-York, or Canada,
to an influential ally among the Six Nations. There is no date on
this, or any of the medals. But this must be at least older than the
revolution, and probably an hundred snows at least, have fallen on the
field where the plough disinterred it, since the chief whose name it
has preserved, was laid to rest with his fathers.</p>

<p>I have sent with this, such relics and Indian trinkets, as I could
prevail upon our people here to part with. They are less than I expected
to obtain. The gun lock, spear head, axe, piece of gun barrel,
and lead ball, are all of the size and patterns usually found.
They are from the farm of Mr. David Hinsdale, in the town of Pompey,
west part. All the gun barrels, or parts of them, are found
flattened similar to this. Not a perfect one has been found. The
two parts of the axe, want about two inches between the broken portions
to make the â€œ<i>bit</i>â€ of the ordinary length. The stone axes, I
thought might interest you. I have no doubt they were used in flaying
animals slain in the chase, as well as in cleaving wood. I did
intend to send you a beautiful gouge of hornblende, but to my surprise,
it is not to be found; the like are frequently found here. It
proves conclusively, that the natives were at an early day acquainted
with the virtues of the maple, and possessed the art of making sugar.
I have sent, as you will see, fragments of pipes of many varieties.
The patterns are as various as the articles are numerous. The specimens
of glass are different from any I have seen from any other quarter.
I think some of the beads may have been used in rosarys, for the
native proselytes. I have lately seen a fragment of a bell, which,
when whole, would have weighed probably 200 lbs., the metal is very
fine, and from appearance, this article must have been of considerable
<span class="pagenum" id="Page_236">236</span>
value; time and exposure has not changed it in the least. When
found, some 20 years since, it was broken up and the pieces found,
enough to make it nearly entire.</p>

<p>I am aware, that I am corresponding with one far more experienced
in these matters, than myself, and therefore, forbear obtruding my
views and opinions further. If you have not a particular desire to
place these things in your own cabinet, they might perhaps, be profitably
disposed of, among the rare things of the New-York Historical
Society. Dispose of them as you think best, I am sorry I could not
obtain more.</p>

<p class="author">
I am, with sentiments of high regard,<br />
Your obâ€™t,<br />
J. V. H. CLARK.</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_237">237</span></p>

<h2 id="D">(D.)<br />

<span id="CUSICK" class="large">Letter from Mr. Cusick to Henry R. Schoolcraft.</span></h2>

<p class="author">
<i>August 4th</i>, 1845.</p>

<p>It appears to me, very great difficulties are in the way of finding
out and becoming acquainted with the discovery of all ancient traditions,
and what original stock we came from. So far as our recollections
extend according to our traditions of many centuries, the
aborigines who inhabited the vast wilderness in this great continent,
now North America, were guided and led by a certain man, who
stood highest in dignity, and next to the Supreme Being, who is
called <span class="smcap">Tharonyawago</span>, that is to say, being interpreted, the Holder of
Heavens. He was the great leader of the Red Men, and he regulated
and taught how to divide the country and rivers, and mode of their
living, and manners of costume and ceremonies, in many centuries.
The Tuscaroras were descended from the Iroquois; they emigrated
from the Five Nations to the Southern Country in North Carolina,
and when the Iroquois used to send expeditions and war parties to go
to war with other Indian tribes in that quarter, these parties went to the
Tuscarora towns in North Carolina, and found a resting place and
refreshment, and they used to be in the habit of intermarriage
with each other, they have never been to war against each other,
and they were always on terms of good friendship and connexion.
And therefore we considered that the Tuscarora nation
belonged to the Six Nations from ancient times. Before the discovery
by Columbus the Tuscaroras consisted of six towns, and they
were a most powerful nation, numbering more than twelve thousand
warriors. But many combinations and causes fell upon the Tuscarora
nation, and they became diminished in their numbers, by wars
and pestilence, and were poisoned by ardent spirits. The Tuscaroras
had many years of enjoyment and peaceful possession on the Roanoke
river, until the Colony was planted near the settlement; something
brought up disturbances, and their right was disputed to their territory.
In 1712 the Indians of the Tuscaroras in North Carolina, with
their accustomed secrecy, formed the design of exterminating in one
night, the entire white population; the slaughter on the Roanoke was
great, Capt. Barnwell appointed, and sent troops, who suddenly attacked
the Tuscaroras, he killed 300, and took 100 prisoners, the
survivors retreated to Tuscarora town, within a wooden breast-work,
where at last they sued for peace.</p>

<p>The Tuscaroras, soon after abandoned their country, and united
themselves with the Iroquois, and became the Sixth Nation. When
we first came into this country, we lived with the Oneida nation,
(now Oneida county,) and we called the Oneidas the Elder Brother,
the second is the Cayugas, the youngest Brother Tuscaroras.</p>

<p>When the first missionary was sent to the Tuscarora nation, 1807,
Eld. Elkanah Holmes, from the New York Missionary Society, labored
<span class="pagenum" id="Page_238">238</span>
several years with success, among them. This Mr. Holmes
belonged to the Baptist Missionary Society. Afterwards, when Mr.
Holmes was removed, another missionary was sent to the Tuscaroras
by the American Foreign Mission, namely, the Rev. Mr. Grey, who
remained until last war. After his dismissal in 1816, another missionary
was sent by the Board of the New York Missionary Society,
the Rev. James C. Crane. I will state briefly, those missionaries who
afterwards came to the Tuscaroras, Rev. B. Lane, Rev. John Elliot,
Rev. Joel Wood, Rev. Mr. Williams, the last who is now missionary,
was the Rev. Gilbert Rockwood. In 1836, a portion of the Tuscarora
nation thought expedient to become Baptists, according to the
dictates of their own conscience, and free enjoyment of their religion
in this republican government. And consequently a Baptist church
was built and organized among the Tuscaroras; and they were called
in council with several Baptist churches in this county. In 1838, they
were admitted into the Niagara Baptist Association at Shelby. And have
now in good standing fifty members of the church. In a ministerial
council, June 14th, 1838, Mr. James Cusick was examined touching
his Christian experience, and called to preach the gospel by Providence
and the council; they decided on that question, and gave him
ordination as a native preacher, deciding that he was well qualified
by a knowledge of theology. And now he has labored with several
tribes among the Six Nations. Under his instrumentality, three
Baptist churches have been formed, numbering 200 members, and he
established a temperance society in 1830 of more than 100 members.
In 1845 he established another temperance society among the Indians,
numbering 50 members. Intemperance is one of the greatest
and most destructive evils, and many more begin to be intemperate,
especially among the young men. Among the females of the Tuscarora
nation there is more virtue and sobriety and good morals than
among the males. I hope the white citizens will try to assist them
and promote the melioration of the Indian condition in order to qualify
him for life and lead him to appreciate its true end, and to encourage
intermarriages in their future generations and to advance in civilization,
Christianity, and industry.</p>

<p class="author">
From your respected friend,<br />
JAMES CUSICK.</p>

<p>N. B. At the Rev. Mr. Vroomanâ€™s, in Queenston, you will find a
copy of my late brother Davidâ€™s book on the Indians.</p>

<hr class="tb" />

<p>The following extracts are made from the curious publication referred
to, in the preceding note. It appears to have been first printed
at Lewiston, in 1825. As the work of a full blooded Indian, of
the Tuscarora tribe, it is remarkable. In making these extracts, no
correction of the style, or grammar is made, these being deemed a
part of the evidence of the authenticity of the traditions recorded.</p>

<h3><span class="smcap">Account of the Settlement of North America.</span></h3>

<p>In the ancient days the Great Island appeared upon the big waters,
the earth brought forth trees, herbs, vegetables, &amp;c. The creation of
<span class="pagenum" id="Page_239">239</span>
the land animals: the Eagwehoewe people were too created and resided
in the north regions; and after a time some of the people became
giants, and committed outrages upon the inhabitants, &amp;c.</p>

<p><i>Ancient Shipwreck.</i>&mdash;After many years a body of Eagwehoewe
people encamped on the bank of a majestic stream, and was named
<i>Kanawage</i>, now St. Lawrence. After a long time a number of
foreign people sailed from a port unknown; but unfortunately, before
reached their destination the winds drove them contrary; at
length their ship wrecked somewhere on the southern part of the
Great Island, and many of the crews perished; a few active persons
were saved; they obtained some implements, and each of them was
covered with a leather bag, the big hawks carried them on the summit
of a mountain and remained there but a short time. The hawks
seemed to threaten them, and were compelled to leave the mountain.
They immediately selected a place for residence and built a small fortification
in order to provide against the attacks of furious beasts; if
there should be any made. After many years the foreign people
became numerous, and extended their settlements; but afterwards
they were destroyed by the monsters that overrun the country.</p>

<h3><span class="smcap">Origin of the Five Nations.</span></h3>

<p>By some inducement a body of people was concealed in the mountain
at the falls named Kuskehsawkich, (now Oswego.) When the
people were released from the mountain they were visited by TARENYAWAGON,
i. e. the Holder of the Heavens, who had power
to change himself into various shapes: he ordered the people to
proceed towards the sunrise as he guided them and came to a river
and named Yenonanatche, i. e. going round a mountain, (now Mohawk)
and went down the bank of the river and came to where it
discharges into a great river running towards the midday sun; and
named Shaw-nay-taw-ty, i. e. beyond the Pineries, (now Hudson,)
and went down the bank of the river and touched the bank of a great
water. The company made encampment at the place and remained
there a few days. The people were yet in one language; some of
the people went on the banks of the great water towards the midday
sun; but the main company returned as they came, on the bank of
the river, under the direction of the Holder of the Heavens. Of this
company there was a particular body which called themselves one
household; of these were six families and they entered into a resolution
to preserve the chain of alliance which should not be extinguished
in any manner.</p>

<p>The company advanced some distance up the river of Shaw-na-taw-ty,
(Hudson) the Holder of the Heavens directs the first family
to make their residence near the bank of the river, and the family
was named Te-haw-re-ho-geh, i. e. a Speech divided, (now Mohawk)
and their language was soon altered; the company then turned and
went towards the sunsetting and travelled about two days and a half,
and come to a creek<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">111</a> which was named Kaw-na-taw-te-ruh, i. e.
<span class="pagenum" id="Page_240">240</span>
Pineries. The second family was directed to make their residence
near the creek, and the family was named Ne-haw-re-tah-go, i. e.
Big Tree, now Oneidas, and likewise their language was altered.
The company continued to proceed towards the sunsetting under the
direction of the Holder of the Heavens. The third family was
directed to make their residence on a mountain named Onondaga,
(now Onondaga) and the family was named Seuh-now-kah-tah, i. e.
carrying the name, and their language was altered. The company
continued their journey towards the sunsetting. The fourth family
was directed to make their residence near a long lake named Go-yo-goh,
i. e. a mountain rising from water, (now Cayuga) and the family
was named Sho-nea-na-we-to-wah, i. e. a great pipe, their language
was altered. The company continued to proceed towards the sunsetting.
The fifth family was directed to make their residence near
a high mountain, or rather nole, situated south of the Canandaigua
lake, which was named Jenneatowake and the family was named Te-how-nea-nyo-hent,
i. e. Possessing a Door, now Seneca, and their
language was altered. The sixth family went with the company that
journeyed towards the sunsetting, and touched the bank of a great
lake, and named Kau-ha-gwa-rah-ka, i. e. A Cap, now Erie, and
then went towards between the midday and sunsetting, and travelled
considerable distance and came to a large river which was named
Ouau-we-yo-ka, i. e. a principal stream, now Mississippi; the people
discovered a grape vine lying across the river by which a part of
the people went over, but while they were engaged, the vine broke
and were divided, they became enemies to those that went over the
river; in consequence they were obliged to disperse the journey.
The Holder of the Heavens instructs them in the art of bows and
arrows in the time of game and danger. Associates were dispersed
and each family went to search for residences according to their conveniences
of game. The sixth family went towards the sunrise and
touched the bank of the great water. The family was directed to
make their residence near Cau-ta-noh, i. e. Pine in water, situated
near the mouth of Neuse River, now in North Carolina, and the family
was named Kau-ta-noh, now Tuscarora and their language was also altered;
but the six families did not go so far as to lose the understanding
of each otherâ€™s language. The Holder of the Heavens returns to
the five families and forms the mode of confederacy, which was named
Ggo-nea-seab-neh, i. e. A Long House, to which are, 1st.&mdash;Tea-kaw-reh-ho-geh,
2d&mdash;New-haw-teh-tah-go; 3d.&mdash;Seuh-nau-ka-ta; 4th&mdash;Sho-nea-na-we-to-wah;
5th.&mdash;Te-hoo-nea-nyo-hent.
<span class="pagenum" id="Page_241">241</span></p>

<div class="footnote">

<p><a id="Footnote_111" href="#FNanchor_111" class="label">111</a>
The creek now branches of the Susquehanna River at the head generally called Col.
Allenâ€™s lake, ten miles south of the Oneida Castle.</p></div>

<hr class="chap" />

<h2 id="E">(E.)<br />

<span id="GOODWIN" class="large">Letter from S. A. Goodwin to Henry R. Schoolcraft.</span></h2>

<p class="author">
<i>Auburn, Oct. 17</i>, 1845.</p>

<p id="My_Dear_Sir"><span class="smcap">My Dear Sir</span>&mdash;I received yours of the 2d inst. in due course of
post, and now send you, at the first practicable moment, a diagram
and sketch of the â€œOld Fort.â€ My engagements have been such as
to prevent my going out to Geneva, and making a trip to the old
fortification alluded to. As to the other one here referred to by
McAuley, it is just back of my house, and as soon as I have time
to make an examination I will drop you a line respecting it. I go to
Rochester, to attend supreme court, to-morrow. I shall try, on my
return, to stop at Geneva and get a sketch of that one.</p>

<p class="author">
Very truly your friend,<br />
S. H. GOODWIN.</p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-241.jpg"
alt="" />
<p class="caption">Diagram of an ancient fortification on Fort Hill, Auburn, N. Y.</p>
<span class="pagenum" id="Page_242">242</span>
</div>

<p>This enclosure is situate on the highest point of land in the vicinity
of Auburn, and is in the form of an ellipse and measures in
diameter, from east to west, (from the outside of the base of the
embankment) four hundred and sixteen feet, and from north to south,
three hundred and ten feet; the circumference, twelve hundred feet;
present height of the highest part of the embankment on the west
side from the bottom of the ditch, four feet; the thickness at the
base, fourteen feet; from the centre of the enclosure the ground has
a gentle slope to the north, east and west, and is nearly level towards
the south. The openings on the south, one of sixty and the other of
seventy-eight feet, are directly opposite or against deep ravines
separated by a narrow steep ridge, access through which would be
difficult, being on an angle of nearly forty-five degrees. The opening
on the north measures one hundred and sixty-six feet, opposite to
which the ground continues to slope to the north for the distance of
seventy feet, from which point the descent is very abrupt. The
opening on the east measures sixty-six feet, opposite to which the
ground continues on a gentle descent to the east for several hundred
feet. The opening on the southwest measures fifty feet, and is
opposite to a ridge gently descending to the southwest. There are
no less than ten deep ravines and as many steep ridges surrounding
and leading to this ancient fortification.</p>

<p>McAuley, in his history of the State of New-York, Vol. 2d, pages
111 and 112, gives a minute and interesting description of this fortification,
which, however, contains some inaccuracies; and also of
another fortification situate in the northeast part of Auburn. The
large chesnut stump described by him as standing in the moat on the
west side of the enclosure, is still to be seen; there are still to be
seen the remains of two large oak stumps, which seem to have escaped
his notice, situate on the southeast side of the enclosure, one of them
on the top of the embankment, and the other in the ditch some twelve
feet distant. There are scarcely any traces remaining of the fortification
described by McAuley as being in the north east part of
Auburn, from the fact that the ground upon which it stood has been
under cultivation for many years.</p>

<p class="author">
JAMES H. BOSTWICK, <i>Surveyor</i>.<br />
<i>October 16</i>, 1845.</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_243">243</span></p>

<h2 id="F">(F.)<br />

<span id="FOLLETT" class="large">Letter from Frederick Follet to Henry R. Schoolcraft.</span></h2>

<p class="author"><i>Batavia, Oct. 25</i>, 1845.</p>

<p><span class="smcap">Dear Sir</span>&mdash;My private and public duties together prevented my
making a visit to â€œFort Hill,â€ until the 22d inst. and I proceed to
give you my ideas of that formation.</p>

<p>The ground known as â€œFort Hillâ€ is situated about three miles
north of the village of Le Roy, and ten or twelve miles northeast
from Batavia, the capitol of Genesee county. The better view of
â€œFort Hillâ€ is had to the north of it, about a quarter of a mile, on
the road leading from Bergen to Le Roy. From this point of observation
it needs little aid of the imagination to conceive that it was
erected as a fortification by a large and powerful army, looking for a
permanent and almost inaccessible bulwark of defence. From the
centre of the â€œHill,â€ in the northwesterly course, the country lies
quite flat&mdash;immediately north, and inclining to the east, the land is
also level for one hundred rods, when it rises nearly as high as the
â€œHill,â€ and continues for several miles quite elevated. In approaching
the â€œHillâ€ from the north it stands very prominently before you,
rising rather abruptly, though not perpendicularly, to the height of
eighty or ninety feet, extending about forty rods on a line east and
west, the corners being round or truncated, and continuing to the
south on the west side for some sixty rods, and on the east side for
about half a mile, maintaining about the same elevation at the sides
as in front; beyond which distance the line of the â€œHillâ€ is that of
the land around.</p>

<p>â€œFort Hill,â€ however, is not a work of art. The geological character
of it shows it to be the result of natural causes. Nevertheless,
there are undoubted evidences of its once having been resorted to as
a fortification, and of its having constituted a valuable point of defence
to a rude and half-civilized people.</p>

<p>It is probable that at a period of time very far distant, the ground
about â€œFort Hillâ€ was, for some considerable distance around, entirely
of the same level, and that by the action of water, a change took
place, which brought about the present condition. The low land
immediately in front to the north, is only the remains of a water
course, which was made up of a stream coming down the gorge of
the west side, and the present â€œAllenâ€™s creek,â€ which flows through
a portion of the gorge of the east side, the stream of the west having
<span class="pagenum" id="Page_244">244</span>
been a branch of that of the east side. Through the west gorge
now flows, in the wet season, a moderate stream, coming from the
lands above the gorge, and having an interrupted fall of some forty
or fifty feet; while â€œAllenâ€™s creekâ€ occupies a portion of the eastern
gorge, much broader, at the extremity of which, some half a mile
from the â€œHill,â€ there is a beautiful fall of eighty feet perpendicularly.
The structure of the â€œHillâ€ bears out this construction; it
being composed of the same rock&mdash;with the exception of the upper
strata&mdash;as the falls. At the falls the upper strata of rock and that
which forms the bed of the creek for some two miles or more east, is
the <i>corniferous limestone</i>; underlaying which are <i>hydraulic</i> and
<i>Onondaga limestones</i>. The two latter are only seen at â€œFort Hill,â€
covered by a few feet of soil and several small masses of stone, a
part out of place, among which are a few of <i>Medina sandstone</i>.
The strata are, therefore continuous from the falls, and at some former
periods, extended over the gorges, and formed a regular and nearly
level surface, the action of water having removed, which has left the
broad and conspicuous point of â€œFort Hill,â€ as memorable monuments
of the earlier condition of the country.</p>

<p>When â€œFort Hillâ€ was used as a fortification the summit was entrenched.
Forty years ago an entrenchment, ten feet deep and some
twelve or fifteen wide, extended from the west to the east end, along
the north or front part, and continued up each side about twenty
rods, where it crossed over and joining, made the circuit of entrenchment
complete. At this day a portion of this entrenchment is easily
perceived for fifteen rods along the extreme western half of the north
or front part, the cultivation of the soil, with other causes, having
nearly obliterated all other portions. It would seem that this fortification
was arranged more for protection against invasion from the
north than from any other quarter, this direction evidently being its
most commanding position. Near the northwest corner have, at
different times, been found collections of rounded stones of hard consistence,
which are supposed to have been used as weapons of defence
by the besieged against the besiegers.</p>

<p>Arrow-heads, made of flint or horn-stone, gouges, pestles, hatchets,
and other weapons formed from stone, have been found about the
â€œHillâ€ and throughout this section. Of the rarer articles, are pipes
and beads, a few of the latter of which I have been able to obtain.
The gouges, pestles and hatchets, are, I think, frequently made of
compact limestone, probably what is now known in Mr. Hallâ€™s State
report as the <i>one foot limestone</i> at Le Roy, though many of them
seem to be formed of primitive rock, and very likely were worked
out from boulders scattered about the country.</p>

<p>Skeletons found about â€œFort Hillâ€ and its vicinity sustain the
impression that the former occupants of this â€œmilitary stationâ€ were
of a larger and more powerful race of men than ourselves. I learned
that the skeletons generally indicated a stouter and larger frame.
An humerus or shoulder bone of which preserved may safely be said
to be one-third larger or stouter than any now swung by the living.
A resident of Batavia, <span class="smcap">Thomas T. Everett, M. D.</span>, has in his cabinet
<span class="pagenum" id="Page_245">245</span>
a portion of a lower jaw bone full one-third larger than any possessed
by the present race of men, which was found in a hill near
Le Roy, some two years since. From the same hill arrow-heads
and other articles have been removed for many years.</p>

<p>The articles I send you are as follows:&mdash;No. 1, an Indian gouge,
made of very hard stone, found at â€œFort Hill;â€ No. 3, arrow-heads,
of flint; No. 4, beads; No. 5, a bead, evidently formed from
a tooth, as the enamel and other distinctive marks indicate; No. 6,
a bead, apparently of bone.</p>

<p>No. 2 is a stone tomahawk, presented to me by <span class="smcap">Jerome A. Clark</span>,
Esq., of this village. It was found on his premises half a mile south
of this place. I herewith present it to you.</p>

<p>These articles I have sent to-day by a friend, and you will find them
by calling at Tammany Hall. I have not yet been able to visit
Tonawanda, but am in hopes to do so in a day or two.</p>

<p class="author">
Your obâ€™t servâ€™t,<br />
FREDERICK FOLLETT.<br />
</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_246">246</span></p>

<h2 id="G">(G.)<br />

<span id="DEWEY" class="large">Letter from C. Dewey to Henry R. Schoolcraft.</span></h2>

<p class="author"><span class="smcap">Fort Hill.</span></p>

<p>This is celebrated as being the remains of some ancient work, and
was supposed to have been a <i>fort</i>. Though the name is pronounced
as if <i>hill</i> was the name of some individual, yet the place is a fort on
a hill, in the loose use of the word. The name designates the place
as <i>Fort</i>-hill, to distinguish it from the hills which have no fort on
them. Neither is it <i>a hill</i>, except as you rise from the swale on the
north, for it is lower than the land to which it naturally belongs.</p>

<p>As you pass towards Fort-Hill in the road from Le Roy village,
which is about three miles to the south, you descend a little most of
the distance to this place. The road passes a little west of the middle
of the space nearly north and south.</p>

<p>The shape is quadrangular, and is shown in the diagram or ground
plot.</p>

<p>On the right and east side is the deep water course of <i>Allenâ€™s
Creek</i>, cut down through the rocks for a mile or more, perhaps one
hundred and thirty feet deep; on the north is that of <i>Fordhamâ€™s
Brook</i>, of nearly the same depth, which drains a wide swale from the
north and northwest; and on the west is a short and deep ravine,
which is a water course in some seasons of the year, where the waters
fall over a precipice a little south of the quadrangular space, or fortification.
This ravine is not so deep as the water courses on the east
and north. The descent is quite steep on these three sides. At the
northeast Allenâ€™s Creek turns to the east and receives the waters
from Fordhamâ€™s Brook.</p>

<p>The quadrangular space, D, A, B, C, was enclosed by a trench, D
A, nearly a north line on the east, by A B on the north, and B C on
the west.
<span class="pagenum" id="Page_247">247</span></p>

<div class="figcenter">
<img src="https://brian.carnell.com/wiki/_media/etext:h:henry-schoolcraft-notes-on-iroquois-i-247.jpg"
alt="" />
</div>

<p>A B is the north trench about sixty rods long, and nearly east and
west. A D is about thirty rods, and B C is fifteen rods, and terminates
at the ravine at C. The trench D A, and A B lies on the brow
of the descent to the streams below. At D the bend of the ravine
stops the trench. At the northwest corner B, a trench is continued
about 15&deg; to the right and down the declivity 15 rods to a spring;
50 feet perhaps below A B, and B G is the brow of the descent west
of the trench at B, and G C is the edge of the ravine on the west.
Q W is Allenâ€™s Creek on the east; H I K is Fordhamâ€™s Brook on
the north, and L P M is the water course on the west to the precipice
at M, over which the water falls at some seasons, and the surface
at M is only a few feet lower than the general level of the quadrangle.
The space F was a burying ground, as bones, skulls, pipes, beads,
have been ploughed up there. The road R N passes through the
middle nearly of the space enclosed by the trench, and at N turns to
the right to descend to the flat below; but formerly the road turned
to the right at U and passed down at the right of the trench at D
to T.</p>

<p>The place was pointed out to me by H. M. Ward, Esq., who was
familiar with it when it was covered with the forest. He states that
the trench must have been eight to ten feet deep and as many wide;
that the earth was thrown either way, but much of it inwards; that
the forest trees were standing in the trench and on the sides of it and
<span class="pagenum" id="Page_248">248</span>
of the same apparent age and magnitude as on the ground generally;
that the heart-wood of black cherry trees of large size was scattered
over the ground, evidently the remains of a forest anterior to the then
growth of maple and beech, and that this black cherry was used by
the settlers for timber; that the road, when first made, crossed the
trench at N by a <i>bridge</i>; that the trench at D and A was cut down
the bank a few feet, or else in time water had worn a passage from
the trench downwards; that there was no tradition heard of among
the Indians of the country, in respect to the use or design of the work.</p>

<p>The underlying rock is the hydraulic limestone of this section,
which is fully exposed at the falls of Allenâ€™s Creek, half a mile south
of Fort-Hill. This rock was struck in digging the trench on the
north line in some places, and portions of it were thrown out with
the earth.</p>

<p>Of the pipes found at F one was formed from granular limestone;
one was of baked clay, in the form of the rude outlines of a manâ€™s
head and face, nose, eyes, &amp;c., and it reminds one of the figures in
some of Stephensâ€™ Plates of the ruins of Palenque. It has the hollows
for the ears to be fastened on, and shows no little effort. The
top of the head is surrounded by a fillet or wreath, and behind are
two more fillets. At the bottom of the neck is a similar ornament,
and on the front is another below it. This is the most curious.</p>

<p>Another pipe is of reddish baked clay, with some pits or dots for
ornament upon it, two rows of dots around it and another below like
a chain suspended at several points and curved by its own weight.</p>

<p>The forest has been removed. Not a tree remains on the quadrangle,
and only a few on the edge of the ravine on the west. By
cultivating the land, the trench is nearly filled in some places, though
the line of it is clearly seen. On the north side the trench is considerable,
and where the road crosses it, is three or four feet deep at
the sides of the road. It will take only a few years more to obliterate
it entirely, as not even a stump remains to mark out its line.</p>

<p>From this view it may be seen or inferred,</p>

<p>1. That a real trench bounded three sides of the quadrangle. On
the south side there was not found any trace of trench, palisadoes,
blocks, &amp;c.</p>

<p>2. It was formed long before the whites came into the country.
The large trees on the ground and in the trench, carry us back to an
early era.</p>

<p>3. The workers must have had some convenient tools for excavation.</p>

<p>4. The direction of the sides may have had some reference to the
four cardinal points, though the situation of the ravines naturally
marked out the lines.</p>

<p>5. It cannot have been designed merely to catch wild animals to
be driven into it from the south. The oblique cut down to the spring
is opposed to this supposition, as well as the insufficiency of such a
trench to confine the animals of the forest.</p>

<p>6. The same reasons render it improbable that the quadrangle was
designed to confine and protect domestic animals.
<span class="pagenum" id="Page_249">249</span></p>

<p>7. It was probably a sort of fortified place. There might have been a
defence on the south by a <i>stockade</i> or some similar means, which
might have entirely disappeared.</p>

<p>By what people was this work done?</p>

<p>The articles found in the burying ground at F. offer no certain
reply. The axes, chisels, &amp;c. found on the Indian grounds in this
part of the State, were evidently made of the greenstone or trap of
New-England, like those found on the Connecticut river, in Massachusetts.
The pipe of limestone might be from that part of the
country. The pipes seem to belong to different eras.</p>

<p>1. The limestone pipe indicates the work of the savage, or aborigines.</p>

<p>2. The third indicates the age of French influence over the Indians.
An intelligent French gentleman says such clay pipes are frequent
among the town population in parts of France.</p>

<p>3. The second and most curious seems to indicate an earlier age
and people.</p>

<p>The beads found at Fort Hill are long and coarse, made of baked
clay, and may have had the same origin as the third pipe.</p>

<p>Fort Hill cannot have been formed by the French, as one of their
posts to aid in the destruction of the English colonies.</p>

<p>In 1689, or 156 years ago, the French in Canada made various
attempts to destroy the English colony of New-York. If the French
had made Fort Hill a post as early as 1660, or 185 years ago, and
then deserted it, the trees could not have grown to the size of the
forest generally in 1810, or in 150 years afterwards. The white settlements
had extended only â€œtwelve miles west of Avonâ€ in 1798,
and some years after 1800, Fort Hill was covered with a dense forest.
A chesnut tree cut down in 1842, at Rochester, showed 254 concentric
circles of wood, and must have been more than 200 years old in
1800. So opposed is the notion that this was a deserted French
post.</p>

<p>Must we not refer Fort Hill to that race which peopled this country
before the Indians, who raised so many monuments greatly
exceeding the power of the Indians, and who lived at a remote era?â€</p>

<hr class="tb" />

<p><span class="smcap">H. R. Schoolcraft</span>, Esq.: I forward you the observations on Fort
Hill, for your use. My speculations are added for my pleasure, and
you will use them as you please. In great haste, I am obliged to
close.</p>

<p class="author">
Your obedient,<br />
C. DEWEY.</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_250">250</span></p>

<h2 id="H">(H.)<br />

<span id="ROCKWOOD" class="large">Letter from Rev. Gilbert Rockwood to Henry R.
Schoolcraft.</span></h2>

<p class="author"><i>Tuscarora Mission, August 1</i>, 1845.</p>

<p id="Sir"><span class="smcap">Sir:</span>&mdash;In the following communication, you can make use of such
statements as you may deem proper. If all the statements should
not be necessary for your official objects, yet they may be interesting
to you as an individual.</p>

<p>This mission was commenced about fifty years since, under the
care of the â€œNew-York Missionary Society.â€ It was transferred to
the â€œUnited Foreign Mission Society,â€ in 1821, and to the â€œAmerican
Board of Com. for Foreign Missions,â€ in 1826.</p>

<p>The church was organized in 1805, with five persons. The whole
number of native members who have united since its organization is
123. The present number of native members is 53; others 5, total
58.</p>

<p>Between July 1st, 1844, and July 1st, 1845, there were only three
admissions, two by profession and one by letter.</p>

<p>About one-third of the population attend meeting on the Sabbath.
Their meeting house was built by themselves, with a little
assistance from abroad.</p>

<p>They have also a school house, the expense of which was nearly
all defrayed by themselves. There is but one school among them,
which is kept the year through, with the exception of the vacations.
The teacher is appointed by the American Board. The number of
scholars the past year, is not far from 50.</p>

<p>I have been among these Indians now nearly eight years. I can
see that there has been an advance, both in their moral and physical
condition.</p>

<p>It is within the memory of many now living among them, when
drunkenness was almost universal; now, comparatively, few are intemperate.
A majority of the chiefs, are decidedly temperance men,
and exert a salutary influence. They have a temperance society, and
hold frequent meetings. They utterly forbid the traffic in intoxicating
drinks on their own soil.</p>

<p>The marriage relation is being better understood by them, and more
appreciated. More of the young men and women, enter into the
marriage relation, in the regular Christian way, than a few years ago.
Four couple have been regularly married the past year. Number of
deaths, 8; an unusual number since I have been among them.
<span class="pagenum" id="Page_251">251</span></p>

<p>There is besides the church, above referred to, a Baptist church,
organized a few years since, the particulars of which, I am unable to
give. For any information you may wish respecting it, I would refer
you to James Cusick, their minister.</p>

<p>On the whole, there is much to encourage the philanthropist and the
Christian in labors for the good and well being of the Indians here,
although we meet with many obstacles and difficulties in the way.</p>

<p>They are becoming more and more industrious in their habits, as
the appearance of their farms, and the amount of produce, and their
personal appearance will testify.</p>

<p>With these brief statements, I subscribe myself,</p>

<p class="author">
Yours, truly,<br />
GILBERT ROCKWOOD.
</p>

<h3><span class="smcap">Vocabulary of the Tuscarora, from William Chew, written
out and transmitted by the Rev. Gilbert Rockwood.</span></h3>

<blockquote>

<p><span class="smcap">Note.</span>&mdash;In affixing Indian words, to the following vocabulary, Mr. Chew, who speaks
the English very well, has promised to act as your translator and interpreter. The principal
thing to be guarded against, however, is inaccuracy in the definitions, both in English
and Indian.</p>

<p>If there is no infinitive to verbs, as I suppose, insert the simplest existing form, as He
loves, &amp;c.</p>

<p>Is there any participle to Tuscarora verbs!</p>

<p class="author">H. R. S.</p>

<p>To Mr. Rockwood.</p></blockquote>

<h3>TUSCARORA.</h3>

<table class="list">
  <tr>
    <td>1</td>
    <td colspan="2">God</td>
    <td colspan="3">Ya wuhn ne yuh.</td>
  </tr>
  <tr>
    <td>2</td>
    <td colspan="2">Devil</td>
    <td colspan="3">Oo na sa roo nuh.</td>
  </tr>
  <tr>
    <td>3</td>
    <td colspan="2">Man</td>
    <td colspan="3">Ehn kweh.</td>
  </tr>
  <tr>
    <td>4</td>
    <td colspan="2">Woman</td>
    <td colspan="3">Hah wuhn nuh.</td>
  </tr>
  <tr>
    <td>5</td>
    <td colspan="2">Boy</td>
    <td colspan="3">Kun chu kwehâ€™r.</td>
  </tr>
  <tr>
    <td>6</td>
    <td colspan="2">Girl</td>
    <td colspan="3">Ya te ah cha yeuh.</td>
  </tr>
  <tr>
    <td>7</td>
    <td colspan="2">Child</td>
    <td colspan="3">Kats ah.</td>
  </tr>
  <tr>
    <td>8</td>
    <td colspan="2">Father (my)</td>
    <td colspan="3">E ah kre ehn.</td>
  </tr>
  <tr>
    <td>9</td>
    <td colspan="2">Mother (my)</td>
    <td colspan="3">E a nuh.</td>
  </tr>
  <tr>
    <td>10</td>
    <td colspan="2">Husband (my)</td>
    <td colspan="3">E na yah keah wuhn te kehn rea nuhn.</td>
  </tr>
  <tr>
    <td>11</td>
    <td colspan="2">Wife (my)</td>
    <td colspan="3">(The same word as for my husband.)</td>
  </tr>
  <tr>
    <td>12</td>
    <td colspan="2">Son (his)</td>
    <td colspan="3">Trah wuhn ruh, nuh nuhn, a ne hah.</td>
  </tr>
  <tr>
    <td>13</td>
    <td colspan="2">Daughter (his)</td>
    <td colspan="3">Tra wuhn ruh, nuhn, kah-nuhn nuhn.</td>
  </tr>
  <tr>
    <td>14</td>
    <td colspan="2">Brother (my)</td>
    <td colspan="3">E ah ke ah tâ€™keuh.</td>
  </tr>
  <tr>
    <td>15</td>
    <td colspan="2">Sister (my)</td>
    <td colspan="3">Eah keah nuhn noohâ€™r.</td>
  </tr>
  <tr>
    <td>16</td>
    <td colspan="2">An Indian</td>
    <td colspan="3">Reuh kweh hehn weh.</td>
  </tr>
  <tr>
    <td>17</td>
    <td colspan="2">Head</td>
    <td colspan="3">Yah reh.</td>
  </tr>
  <tr>
    <td>18</td>
    <td colspan="2">Hair (his)</td>
    <td>Trah wuhn ruh,</td>
    <td class="tdc">rah</td>
    <td>weh rah wuhn.</td>
  </tr>
  <tr>
    <td>19</td>
    <td colspan="2">Face (his)</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">rah</td>
    <td>keuh seuh keh.</td>
  </tr>
  <tr>
    <td>20</td>
    <td>Forehead</td>
    <td class="tdc">(his)</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>keuh neuh keh.</td>
  </tr>
  <tr>
    <td>21</td>
    <td>Scalp</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>nuh reh.<span class="pagenum" id="Page_252">252</span></td>
  </tr>
  <tr>
    <td>22</td>
    <td>Ear</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">kunh</td>
    <td>nunh keh.</td>
  </tr>
  <tr>
    <td>23</td>
    <td>Eye</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>kah reuh keh.</td>
  </tr>
  <tr>
    <td>24</td>
    <td>Nose</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>cheuh seuh keh.</td>
  </tr>
  <tr>
    <td>25</td>
    <td>Nostril</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>cheuh kah reuh.</td>
  </tr>
  <tr>
    <td>26</td>
    <td>Mouth</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>skah reuh.</td>
  </tr>
  <tr>
    <td>27</td>
    <td>Tongue</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">reuh</td>
    <td>toh neuh keh.</td>
  </tr>
  <tr>
    <td>28</td>
    <td>Tooth</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>rah tooh tseh.</td>
  </tr>
  <tr>
    <td>29</td>
    <td>Beard</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>sooh keh reh.</td>
  </tr>
  <tr>
    <td>30</td>
    <td>Neck</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>hah tseh.</td>
  </tr>
  <tr>
    <td>31</td>
    <td>Arm</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>neuh cheuh keuh.</td>
  </tr>
  <tr>
    <td>32</td>
    <td>Shoulder</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>nunh neh.</td>
  </tr>
  <tr>
    <td>33</td>
    <td>Back</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>reuh wunh keh.</td>
  </tr>
  <tr>
    <td>34</td>
    <td>Hand</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>rah eh nunh keh.</td>
  </tr>
  <tr>
    <td>35</td>
    <td>Finger</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>rooh kweh.</td>
  </tr>
  <tr>
    <td>36</td>
    <td>Nail</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>skeuh kah reh.</td>
  </tr>
  <tr>
    <td>37</td>
    <td>Breast</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>ah sunh keh.</td>
  </tr>
  <tr>
    <td>38</td>
    <td>Body</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>keh sâ€™heuh keh.</td>
  </tr>
  <tr>
    <td>39</td>
    <td>Leg</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>reuh seuh keh.</td>
  </tr>
  <tr>
    <td>40</td>
    <td class="tdc">&nbsp;</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>&nbsp;</td>
  </tr>
  <tr>
    <td>41</td>
    <td>Navel</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>ne seuh reuh keh.</td>
  </tr>
  <tr>
    <td>42</td>
    <td>Thigh</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>te cheuh keh.</td>
  </tr>
  <tr>
    <td>43</td>
    <td>Knee</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>reuh kueh tâ€™sunh keh.</td>
  </tr>
  <tr>
    <td>44</td>
    <td>Foot</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">rah</td>
    <td>rah neuh keh.</td>
  </tr>
  <tr>
    <td>45</td>
    <td>Toe</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>sooh kweh.</td>
  </tr>
  <tr>
    <td>46</td>
    <td>Heel</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>teh heuh cheh.</td>
  </tr>
  <tr>
    <td>47</td>
    <td>Bone</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>skeuh reh.</td>
  </tr>
  <tr>
    <td>48</td>
    <td>Heart</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>ra re ah seh.</td>
  </tr>
  <tr>
    <td>49</td>
    <td>Liver</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>rah tâ€™wunh seh.</td>
  </tr>
  <tr>
    <td>50</td>
    <td>Windpipe</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>hunh tâ€™seh.</td>
  </tr>
  <tr>
    <td>51</td>
    <td>Stomach</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>kehâ€™r hah keuh.</td>
  </tr>
  <tr>
    <td>52</td>
    <td>Bladder</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>te ah neh.</td>
  </tr>
  <tr>
    <td>53</td>
    <td>Blood</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td>tâ€™kwah ra.</td>
  </tr>
  <tr>
    <td>54</td>
    <td>Vein</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td rowspan="2">} nunh yah tâ€™seh.</td>
  </tr>
  <tr>
    <td>55</td>
    <td>Sinew</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
    <td class="tdc">â€œ</td>
  </tr>
  <tr>
    <td>56</td>
    <td>Flesh</td>
    <td class="tdc">my</td>
    <td colspan="3">E kwa reh.</td>
  </tr>
  <tr>
    <td>57</td>
    <td>Skin</td>
    <td class="tdc">â€œ</td>
    <td colspan="3">E ka nunh keh.</td>
  </tr>
  <tr>
    <td>58</td>
    <td>Seat</td>
    <td class="tdc">â€œ</td>
    <td colspan="3">E ak tak.</td>
  </tr>
  <tr>
    <td>59</td>
    <td>Thighbone</td>
    <td class="tdc">â€œ</td>
    <td colspan="3">E kâ€™te chunh keh skenh reh.</td>
  </tr>
  <tr>
    <td>60</td>
    <td>Town</td>
    <td class="tdc">â€œ</td>
    <td colspan="3">Kah tah nah yeuh.</td>
  </tr>
  <tr>
    <td>61</td>
    <td>Townsman</td>
    <td class="tdc">â€œ</td>
    <td colspan="3">Kah koo tah nah keuhâ€™f hah.</td>
  </tr>
  <tr>
    <td>62</td>
    <td colspan="2">House</td>
    <td colspan="3">Yah keuh nunh.</td>
  </tr>
  <tr>
    <td>63</td>
    <td colspan="2">Door</td>
    <td colspan="3">Oo chah reh.</td>
  </tr>
  <tr>
    <td>64</td>
    <td colspan="2">Lodge</td>
    <td colspan="3">Wan kâ€™tah nah yeuh nohâ€™gh.</td>
  </tr>
  <tr>
    <td>65</td>
    <td colspan="2">Smoke</td>
    <td colspan="3">Oo chah reh.</td>
  </tr>
  <tr>
    <td>66</td>
    <td colspan="2">Chief</td>
    <td colspan="3">Ya koo wah nunh.</td>
  </tr>
  <tr>
    <td>67</td>
    <td colspan="2">Warrior</td>
    <td colspan="3">Roo skeuh rah keh reh.</td>
  </tr>
  <tr>
    <td>68</td>
    <td colspan="2">Friend</td>
    <td colspan="3">Enh nunh rooh.</td>
  </tr>
  <tr>
    <td>69</td>
    <td colspan="2">Enemy</td>
    <td colspan="3">Yeuh chunh tâ€™seh.</td>
  </tr>
  <tr>
    <td>70</td>
    <td colspan="2">Kettle</td>
    <td colspan="3">Oo nunh weh.<span class="pagenum" id="Page_253">253</span></td>
  </tr>
  <tr>
    <td>71</td>
    <td colspan="2">Arrow</td>
    <td colspan="3">Oo teh.</td>
  </tr>
  <tr>
    <td>72</td>
    <td colspan="2">Bow</td>
    <td colspan="3">Nah chreh.</td>
  </tr>
  <tr>
    <td>73</td>
    <td colspan="2">Warclub</td>
    <td colspan="3">Oo che kweh.</td>
  </tr>
  <tr>
    <td>74</td>
    <td colspan="2">Spear</td>
    <td colspan="3">Chu rets.</td>
  </tr>
  <tr>
    <td>75</td>
    <td colspan="2">Axe</td>
    <td colspan="3">No keuh.</td>
  </tr>
  <tr>
    <td>76</td>
    <td colspan="2">Knife</td>
    <td colspan="3">Oo sah keuh neh.</td>
  </tr>
  <tr>
    <td>77</td>
    <td colspan="2">Paddle</td>
    <td colspan="3">Kah weh tâ€™chra.</td>
  </tr>
  <tr>
    <td>78</td>
    <td colspan="2">Canoe</td>
    <td colspan="3">Oo nah keh.</td>
  </tr>
  <tr>
    <td>79</td>
    <td colspan="2">Boat</td>
    <td colspan="3">Oo hunh weh.</td>
  </tr>
  <tr>
    <td>80</td>
    <td colspan="2">Ship</td>
    <td colspan="3">Oo hunh weh koo.</td>
  </tr>
  <tr>
    <td>81</td>
    <td colspan="2">Shoe</td>
    <td colspan="3">Oo che koo ra.</td>
  </tr>
  <tr>
    <td>82</td>
    <td colspan="2">Leggin</td>
    <td colspan="3">Oo re streh.</td>
  </tr>
  <tr>
    <td>83</td>
    <td colspan="2">Coat}</td>
    <td colspan="3" rowspan="2">Oo keh râ€™hoo tâ€™chreh.</td>
  </tr>
  <tr>
    <td>84</td>
    <td>Shirt}</td>
  </tr>
  <tr>
    <td>85</td>
    <td colspan="2">Breachcloth</td>
    <td colspan="3">Ya hahâ€™r hooh stoh.</td>
  </tr>
  <tr>
    <td>86</td>
    <td colspan="2">Belt or sash</td>
    <td colspan="3">Oo che hah tâ€™chra.</td>
  </tr>
  <tr>
    <td>87</td>
    <td colspan="2">Head dress</td>
    <td colspan="3">Hoh toh kweh.</td>
  </tr>
  <tr>
    <td>88</td>
    <td colspan="2">Pipe</td>
    <td colspan="3">Chahâ€™rs hooh stoh.</td>
  </tr>
  <tr>
    <td>89</td>
    <td colspan="2">Tobacco</td>
    <td colspan="3">Chahâ€™rs hooh.</td>
  </tr>
  <tr>
    <td>90</td>
    <td colspan="2">Pipe stem</td>
    <td colspan="3">Oo treh neh.</td>
  </tr>
  <tr>
    <td>91</td>
    <td colspan="2">Sky</td>
    <td colspan="3">Oo renh yahâ€™rs.</td>
  </tr>
  <tr>
    <td>92</td>
    <td colspan="2">Heaven</td>
    <td colspan="3">Oo reuh yah keuhf.</td>
  </tr>
  <tr>
    <td>93</td>
    <td colspan="2">Sun</td>
    <td colspan="3">He teh.</td>
  </tr>
  <tr>
    <td>94</td>
    <td colspan="2">Moon</td>
    <td colspan="3">Ah tâ€™seuh ye hah.</td>
  </tr>
  <tr>
    <td>95</td>
    <td colspan="2">Star</td>
    <td colspan="3">Oo ne senh reh.</td>
  </tr>
  <tr>
    <td>96</td>
    <td colspan="2">Day</td>
    <td colspan="3">A wunh neh.</td>
  </tr>
  <tr>
    <td>97</td>
    <td colspan="2">Night</td>
    <td colspan="3">A sunh neh.</td>
  </tr>
  <tr>
    <td>98</td>
    <td colspan="2">Cloud</td>
    <td colspan="3">Oo rohâ€™ts.</td>
  </tr>
  <tr>
    <td>99</td>
    <td colspan="2">Light</td>
    <td colspan="3">Yu hooks.</td>
  </tr>
  <tr>
    <td>100</td>
    <td colspan="2">Darkness</td>
    <td colspan="3">Yah weh toah yeuh.</td>
  </tr>
  <tr>
    <td>101</td>
    <td colspan="2">Morning</td>
    <td colspan="3">Tsoo tehâ€™r hunh.</td>
  </tr>
  <tr>
    <td>102</td>
    <td colspan="2">Evening</td>
    <td colspan="3">Yah tsa tâ€™henh hah.</td>
  </tr>
  <tr>
    <td>103</td>
    <td colspan="2">Spring</td>
    <td colspan="3">Wahâ€™r wooh strohâ€™gh.</td>
  </tr>
  <tr>
    <td>104</td>
    <td colspan="2">Summer</td>
    <td colspan="3">Oo kenh hoh keh.</td>
  </tr>
  <tr>
    <td>105</td>
    <td colspan="2">Autumn</td>
    <td colspan="3">Roh tâ€™seh keh.</td>
  </tr>
  <tr>
    <td>106</td>
    <td colspan="2">Winter</td>
    <td colspan="3">Kooh seh râ€™heuh.</td>
  </tr>
  <tr>
    <td>107</td>
    <td colspan="2">Year</td>
    <td colspan="3">Ah ooh streh.</td>
  </tr>
  <tr>
    <td>108</td>
    <td colspan="2">Wind</td>
    <td colspan="3">Oo reh.</td>
  </tr>
  <tr>
    <td>109</td>
    <td colspan="2">Lightning</td>
    <td colspan="3">Woh nâ€™woh kah reh nah reek.</td>
  </tr>
  <tr>
    <td>110</td>
    <td colspan="2">Thunder</td>
    <td colspan="3">He nunh.</td>
  </tr>
  <tr>
    <td>111</td>
    <td colspan="2">Rain</td>
    <td colspan="3">Wane tooâ€™eh.</td>
  </tr>
  <tr>
    <td>112</td>
    <td colspan="2">Snow</td>
    <td colspan="3">Oo neets reh.</td>
  </tr>
  <tr>
    <td>113</td>
    <td colspan="2">Hail</td>
    <td colspan="3">Wah tâ€™kah ta he tsâ€™ot.</td>
  </tr>
  <tr>
    <td>114</td>
    <td colspan="2">Fire</td>
    <td colspan="3">Oo che reh.</td>
  </tr>
  <tr>
    <td>115</td>
    <td colspan="2">Water</td>
    <td colspan="3">Ah wunh.</td>
  </tr>
  <tr>
    <td>116</td>
    <td colspan="2">Ice</td>
    <td colspan="3">Oo we seh.</td>
  </tr>
  <tr>
    <td>117</td>
    <td colspan="2">Earth, land</td>
    <td colspan="3">Ah wunh reh.</td>
  </tr>
  <tr>
    <td>118</td>
    <td colspan="2">Sea</td>
    <td colspan="3">Kahn yah ta reyu.</td>
  </tr>
  <tr>
    <td>119</td>
    <td colspan="2">Lake</td>
    <td colspan="3">Hahn yah ta reh.</td>
  </tr>
  <tr>
    <td>120</td>
    <td colspan="2">River</td>
    <td colspan="3">Ke nunh.<span class="pagenum" id="Page_254">254</span></td>
  </tr>
  <tr>
    <td>121</td>
    <td colspan="2">Stream</td>
    <td colspan="3">Hah sâ€™nunh yeuh tih.</td>
  </tr>
  <tr>
    <td>122</td>
    <td colspan="2">Valley</td>
    <td colspan="3">Ah wunh rah stroh kenh.</td>
  </tr>
  <tr>
    <td>123</td>
    <td colspan="2">Hill</td>
    <td colspan="3">Yu nunh tâ€™heh.</td>
  </tr>
  <tr>
    <td>124</td>
    <td colspan="2">Mountain</td>
    <td colspan="3">Yu nunh yeuh tih.</td>
  </tr>
  <tr>
    <td>125</td>
    <td colspan="2">Plain</td>
    <td colspan="3">Wah keuh nah yeuh.</td>
  </tr>
  <tr>
    <td>126</td>
    <td colspan="2">Forest</td>
    <td colspan="3">Ooh râ€™hah nah keuhf.</td>
  </tr>
  <tr>
    <td>127</td>
    <td colspan="2">Meadow</td>
    <td colspan="3">Ya ha re oh toh.</td>
  </tr>
  <tr>
    <td>128</td>
    <td colspan="2">Bog</td>
    <td colspan="3">Yu tehâ€™r enh tâ€™sah ne reuh.</td>
  </tr>
  <tr>
    <td>129</td>
    <td colspan="2">Island</td>
    <td colspan="3">Yuh weh nooh.</td>
  </tr>
  <tr>
    <td>130</td>
    <td colspan="2">Stone</td>
    <td colspan="3">Oo reuh neh.</td>
  </tr>
  <tr>
    <td>131</td>
    <td colspan="2">Rock</td>
    <td colspan="3">Oo steuh reh.</td>
  </tr>
  <tr>
    <td>132</td>
    <td colspan="2">Silver</td>
    <td colspan="3">Kah kwis tah no reuh.</td>
  </tr>
  <tr>
    <td>133</td>
    <td colspan="2">Copper</td>
    <td colspan="3">Kwa nis nees.</td>
  </tr>
  <tr>
    <td>134</td>
    <td colspan="2">Iron</td>
    <td colspan="3">Oo wa nunh.</td>
  </tr>
  <tr>
    <td>135</td>
    <td colspan="2">Lead</td>
    <td colspan="3">Nah wah câ€™steh.</td>
  </tr>
  <tr>
    <td>136</td>
    <td colspan="2">Maize</td>
    <td colspan="3">Oo nunh heh.</td>
  </tr>
  <tr>
    <td>137</td>
    <td colspan="2">Wheat</td>
    <td colspan="3">Oo toos.</td>
  </tr>
  <tr>
    <td>138</td>
    <td colspan="2">Oats</td>
    <td colspan="3">Oâ€™ch.</td>
  </tr>
  <tr>
    <td>139</td>
    <td colspan="2">Potatoe</td>
    <td colspan="3">Oo nunh tseh.</td>
  </tr>
  <tr>
    <td>140</td>
    <td colspan="2">Turnip</td>
    <td colspan="3">Oo che kwah.</td>
  </tr>
  <tr>
    <td>141</td>
    <td colspan="2">Tree</td>
    <td colspan="3">Oo reuh eh.</td>
  </tr>
  <tr>
    <td>142</td>
    <td colspan="2">Wood</td>
    <td colspan="3">Oo yeuh kwe reh.</td>
  </tr>
  <tr>
    <td>143</td>
    <td colspan="2">Pine</td>
    <td colspan="3">Hoh teh.</td>
  </tr>
  <tr>
    <td>144</td>
    <td colspan="2">Oak</td>
    <td colspan="3">Rah rooh.</td>
  </tr>
  <tr>
    <td>145</td>
    <td colspan="2">Ash</td>
    <td colspan="3">Whohâ€™t.</td>
  </tr>
  <tr>
    <td>146</td>
    <td colspan="2">Elm</td>
    <td colspan="3">Kah rah tâ€™kwoh.</td>
  </tr>
  <tr>
    <td>147</td>
    <td colspan="2">Basswood</td>
    <td colspan="3">Oo hoo stroh.</td>
  </tr>
  <tr>
    <td>148</td>
    <td colspan="2">Shrub</td>
    <td colspan="3">Kwe roh keuh.</td>
  </tr>
  <tr>
    <td>149</td>
    <td colspan="2">Leaf</td>
    <td colspan="3">Oo euh reh.</td>
  </tr>
  <tr>
    <td>150</td>
    <td colspan="2">Bark</td>
    <td colspan="3">Skeuh noh reh.</td>
  </tr>
  <tr>
    <td>151</td>
    <td colspan="2">Grass</td>
    <td colspan="3">Yu ha rub kweh.</td>
  </tr>
  <tr>
    <td>152</td>
    <td colspan="2">Nettles</td>
    <td colspan="3">Yah koo ha roh rohâ€™r.</td>
  </tr>
  <tr>
    <td>153</td>
    <td colspan="2">Thistle</td>
    <td colspan="3">Oo ne keh weh.</td>
  </tr>
  <tr>
    <td>154</td>
    <td colspan="2">Weed</td>
    <td colspan="3">Chu wa kah ha rah ka.</td>
  </tr>
  <tr>
    <td>155</td>
    <td colspan="2">Flower</td>
    <td colspan="3">Oo che che streh.</td>
  </tr>
  <tr>
    <td>156</td>
    <td colspan="2">Bread</td>
    <td colspan="3">Oo tah nah reh.</td>
  </tr>
  <tr>
    <td>157</td>
    <td colspan="2">Indian meal</td>
    <td colspan="3">Oo nuh heh.</td>
  </tr>
  <tr>
    <td>158</td>
    <td colspan="2">Flour</td>
    <td colspan="3">Oo teh câ€™hrah.</td>
  </tr>
  <tr>
    <td>159</td>
    <td colspan="2">Meat</td>
    <td colspan="3">Wah reh.</td>
  </tr>
  <tr>
    <td>160</td>
    <td colspan="2">Beaver</td>
    <td colspan="3">Chu noh keuh.</td>
  </tr>
  <tr>
    <td>161</td>
    <td colspan="2">Deer</td>
    <td colspan="3">Ah kweh.</td>
  </tr>
  <tr>
    <td>162</td>
    <td colspan="2">Bison or buffalo</td>
    <td colspan="3">Chu ta kre yoh keuh.</td>
  </tr>
  <tr>
    <td>163</td>
    <td colspan="2">Bear</td>
    <td colspan="3">Oo che reuh.</td>
  </tr>
  <tr>
    <td>164</td>
    <td colspan="2">Otter</td>
    <td colspan="3">Che ah ka we nuh.</td>
  </tr>
  <tr>
    <td colspan="3"></td>
    <td colspan="3"><span class="space2">Grey fox</span> red fox.</td>
  </tr>
  <tr>
    <td>165</td>
    <td colspan="2">Fox</td>
    <td colspan="3">Che chuh.&mdash;Skeuh nahx seuh.</td>
  </tr>
  <tr>
    <td>166</td>
    <td colspan="2">Wolf</td>
    <td colspan="3">Skwah re nunh.</td>
  </tr>
  <tr>
    <td>167</td>
    <td colspan="2">Dog</td>
    <td colspan="3">Cheeâ€™sr.</td>
  </tr>
  <tr>
    <td>168</td>
    <td colspan="2">Squirrel</td>
    <td colspan="3">Thahâ€™st.</td>
  </tr>
  <tr>
    <td>169</td>
    <td colspan="2">Hare</td>
    <td colspan="3">Kwa ruh.<span class="pagenum" id="Page_255">255</span></td>
  </tr>
  <tr>
    <td>170</td>
    <td colspan="2">Lynx</td>
    <td colspan="3">(No name.)</td>
  </tr>
  <tr>
    <td>171</td>
    <td colspan="2">Panther</td>
    <td colspan="3">Tâ€™keuh na nih.</td>
  </tr>
  <tr>
    <td>172</td>
    <td colspan="2">Muskrat</td>
    <td colspan="3">Ah nuh kwinh.</td>
  </tr>
  <tr>
    <td>173</td>
    <td colspan="2">Polecat</td>
    <td colspan="3">(No name.)</td>
  </tr>
  <tr>
    <td>174</td>
    <td colspan="2">Hog</td>
    <td colspan="3">Kwis kwis.</td>
  </tr>
  <tr>
    <td>175</td>
    <td colspan="2">Horse</td>
    <td colspan="3">Hah hahts.</td>
  </tr>
  <tr>
    <td>176</td>
    <td colspan="2">Cow</td>
    <td colspan="3">Oo na rah saht.</td>
  </tr>
  <tr>
    <td>177</td>
    <td colspan="2">Sheep</td>
    <td colspan="3">Wa rak seuh.</td>
  </tr>
  <tr>
    <td>178</td>
    <td colspan="2">Turtle</td>
    <td colspan="3">Che koo wa.</td>
  </tr>
  <tr>
    <td>179</td>
    <td colspan="2">Toad</td>
    <td colspan="3">Roo nunh skwah reuh.</td>
  </tr>
  <tr>
    <td>180</td>
    <td colspan="2">Insect</td>
    <td colspan="3">Chick euh wohâ€™r.</td>
  </tr>
  <tr>
    <td>181</td>
    <td colspan="2">Snake</td>
    <td colspan="3">Oo skwah na.</td>
  </tr>
  <tr>
    <td>182</td>
    <td colspan="2">Bird</td>
    <td colspan="3">Che nunh.</td>
  </tr>
  <tr>
    <td>183</td>
    <td colspan="2">Egg</td>
    <td colspan="3">Ooh heuh seh.</td>
  </tr>
  <tr>
    <td>184</td>
    <td colspan="2">Feather</td>
    <td colspan="3">Oo snoo kre.</td>
  </tr>
  <tr>
    <td>185</td>
    <td colspan="2">Claw</td>
    <td colspan="3">Oo sheuh kah reh.</td>
  </tr>
  <tr>
    <td>186</td>
    <td colspan="2">Beak</td>
    <td colspan="3">Tuh cheuh seh.</td>
  </tr>
  <tr>
    <td>187</td>
    <td colspan="2">Wing</td>
    <td colspan="3">Oo yeuh we tsâ€™neh.</td>
  </tr>
  <tr>
    <td>188</td>
    <td colspan="2">Goose</td>
    <td colspan="3">Kah tuhâ€™ts euh.</td>
  </tr>
  <tr>
    <td>189</td>
    <td colspan="2">Partridge</td>
    <td colspan="3">Oo kwaâ€™ts euh.</td>
  </tr>
  <tr>
    <td>190</td>
    <td colspan="2">Duck</td>
    <td colspan="3">Tsâ€™uh yeuh.</td>
  </tr>
  <tr>
    <td>191</td>
    <td colspan="2">Pigeon</td>
    <td colspan="3">Oo re neh.</td>
  </tr>
  <tr>
    <td>192</td>
    <td colspan="2">Plover</td>
    <td colspan="3">(No name.)</td>
  </tr>
  <tr>
    <td>193</td>
    <td colspan="2">Turkey</td>
    <td colspan="3">Keuh nuh.</td>
  </tr>
  <tr>
    <td>194</td>
    <td colspan="2">Crow</td>
    <td colspan="3">Ah ah.</td>
  </tr>
  <tr>
    <td>195</td>
    <td colspan="2">Eagle</td>
    <td colspan="3">Suh kwe ah.</td>
  </tr>
  <tr>
    <td>196</td>
    <td colspan="2">Hawk</td>
    <td colspan="3">Ne yeuh ne yeuh.</td>
  </tr>
  <tr>
    <td>197</td>
    <td colspan="2">Snipe</td>
    <td colspan="3">Tah wis ta wis.</td>
  </tr>
  <tr>
    <td>198</td>
    <td colspan="2">Owl</td>
    <td colspan="3">Oo wah.</td>
  </tr>
  <tr>
    <td>199</td>
    <td colspan="2">Woodpecker</td>
    <td colspan="3">Nah rahâ€™r.</td>
  </tr>
  <tr>
    <td>200</td>
    <td colspan="2">Robin</td>
    <td colspan="3">Roo skooh kooh.</td>
  </tr>
  <tr>
    <td>201</td>
    <td colspan="2">Fish</td>
    <td colspan="3">Keuh chink.</td>
  </tr>
  <tr>
    <td>202</td>
    <td colspan="2">Trout</td>
    <td colspan="3">Ruh te ohk teuh.</td>
  </tr>
  <tr>
    <td>203</td>
    <td colspan="2">Bass.</td>
    <td colspan="3">Keuh che ah heuh sâ€™che.</td>
  </tr>
  <tr>
    <td>204</td>
    <td colspan="2">Pike.</td>
    <td colspan="3">Koo wahk.</td>
  </tr>
  <tr>
    <td>205</td>
    <td colspan="2">Sturgeon</td>
    <td colspan="3">Hah rah.</td>
  </tr>
  <tr>
    <td>206</td>
    <td colspan="2">Sunfish</td>
    <td colspan="3">Nah reh reh.</td>
  </tr>
  <tr>
    <td>207</td>
    <td colspan="2">Eel</td>
    <td colspan="3">Keuh neh.</td>
  </tr>
  <tr>
    <td>208</td>
    <td colspan="2">Fin</td>
    <td colspan="3">Oo too neh.</td>
  </tr>
  <tr>
    <td>209</td>
    <td colspan="2">Scale</td>
    <td colspan="3">Oo sâ€™neh.</td>
  </tr>
  <tr>
    <td>210</td>
    <td colspan="2">Roe</td>
    <td colspan="3">Ta reh.</td>
  </tr>
  <tr>
    <td>211</td>
    <td colspan="2">White</td>
    <td colspan="3">Oo whah re ah keuh.</td>
  </tr>
  <tr>
    <td>212</td>
    <td colspan="2">Black</td>
    <td colspan="3">Kah hunh sâ€™ehe.</td>
  </tr>
  <tr>
    <td>213</td>
    <td colspan="2">Blue</td>
    <td colspan="3">Oo tih heuh re eh.</td>
  </tr>
  <tr>
    <td>214</td>
    <td colspan="2">Yellow</td>
    <td colspan="3">Tih kah che tâ€™kah nahyeuh.</td>
  </tr>
  <tr>
    <td>215</td>
    <td colspan="2">Green</td>
    <td colspan="3">Oo ha reh.</td>
  </tr>
  <tr>
    <td>216</td>
    <td colspan="2">Great</td>
    <td colspan="3">We yu.</td>
  </tr>
  <tr>
    <td>217</td>
    <td colspan="2">Small</td>
    <td colspan="3">Wast teuh.</td>
  </tr>
  <tr>
    <td>218</td>
    <td colspan="2">Strong</td>
    <td colspan="3">Oo te reuh.</td>
  </tr>
  <tr>
    <td>219</td>
    <td colspan="2">Old</td>
    <td colspan="3">Oo nunh hah ah.<span class="pagenum" id="Page_256">256</span></td>
  </tr>
  <tr>
    <td>220</td>
    <td colspan="2">Young</td>
    <td colspan="3">Ooâ€™t oh.</td>
  </tr>
  <tr>
    <td>221</td>
    <td colspan="2">Good</td>
    <td colspan="3">Wah kwast.</td>
  </tr>
  <tr>
    <td>222</td>
    <td colspan="2">Bad</td>
    <td colspan="3">Wah sunh.</td>
  </tr>
  <tr>
    <td>223</td>
    <td colspan="2">Handsome</td>
    <td colspan="3">Yu yah tah yeuh snuh.</td>
  </tr>
  <tr>
    <td>224</td>
    <td colspan="2">Ugly</td>
    <td colspan="3">Koh seuh.</td>
  </tr>
  <tr>
    <td>225</td>
    <td colspan="2">Alive</td>
    <td colspan="3">Wunh heh.</td>
  </tr>
  <tr>
    <td>226</td>
    <td colspan="2">Dead</td>
    <td colspan="3">Yah wunh ha yeuh.</td>
  </tr>
  <tr>
    <td>227</td>
    <td colspan="2">Life</td>
    <td colspan="3">Na yah wunh tâ€™kwah.</td>
  </tr>
  <tr>
    <td>228</td>
    <td colspan="2">Death</td>
    <td colspan="3">Keuh ha yeuh.</td>
  </tr>
  <tr>
    <td>229</td>
    <td colspan="2">Cold</td>
    <td colspan="3">Ah tâ€™huh.</td>
  </tr>
  <tr>
    <td>230</td>
    <td colspan="2">Hot</td>
    <td colspan="3">Yuh nah re hin.</td>
  </tr>
  <tr>
    <td>231</td>
    <td colspan="2">Sour</td>
    <td colspan="3">Na yuh che ra noh neh.</td>
  </tr>
  <tr>
    <td>232</td>
    <td colspan="2">Sweet</td>
    <td colspan="3">Yah wa kenh.</td>
  </tr>
  <tr>
    <td>233</td>
    <td colspan="2">Bitter</td>
    <td colspan="3">Yu che wah kenh.</td>
  </tr>
  <tr>
    <td>234</td>
    <td colspan="2">I</td>
    <td colspan="3">E.</td>
  </tr>
  <tr>
    <td>235</td>
    <td colspan="2">Thou</td>
    <td colspan="3">Ets.</td>
  </tr>
  <tr>
    <td>236</td>
    <td colspan="2">He</td>
    <td colspan="3">Trah ya nueh teh.</td>
  </tr>
  <tr>
    <td>237</td>
    <td colspan="2">She</td>
    <td colspan="3">A ya nueh teh.</td>
  </tr>
  <tr>
    <td>238</td>
    <td colspan="2">We</td>
    <td colspan="3">E ah kwah ya sunh teh.</td>
  </tr>
  <tr>
    <td>239</td>
    <td colspan="2">You, ye</td>
    <td colspan="3">Thwah ya sunh teh.</td>
  </tr>
  <tr>
    <td>240</td>
    <td colspan="2">They</td>
    <td colspan="3">Kah ya yeh sunh teh.</td>
  </tr>
  <tr>
    <td>241</td>
    <td colspan="2">This</td>
    <td colspan="3">Kehâ€™n nuh.</td>
  </tr>
  <tr>
    <td>242</td>
    <td colspan="2">That</td>
    <td colspan="3">Ha nuh.</td>
  </tr>
  <tr>
    <td>243</td>
    <td colspan="2">All</td>
    <td colspan="3">Tâ€™waâ€™hn.</td>
  </tr>
  <tr>
    <td>244</td>
    <td colspan="2">Part</td>
    <td colspan="3">Wa yu rah kwuhn.</td>
  </tr>
  <tr>
    <td>245</td>
    <td colspan="2">Many</td>
    <td colspan="3">Yuh nehâ€™r kenh hu hu.</td>
  </tr>
  <tr>
    <td>246</td>
    <td colspan="2">Nothing</td>
    <td colspan="3">Tsah wunh teh.</td>
  </tr>
  <tr>
    <td>247</td>
    <td colspan="2">Who</td>
    <td colspan="3">Koh na.</td>
  </tr>
  <tr>
    <td>248</td>
    <td colspan="2">Near</td>
    <td colspan="3">Noos keuh.</td>
  </tr>
  <tr>
    <td>249</td>
    <td colspan="2">Far off</td>
    <td colspan="3">E nuh.</td>
  </tr>
  <tr>
    <td>250</td>
    <td colspan="2">To-day</td>
    <td colspan="3">Kah wunh yuhâ€™r heuk enh.</td>
  </tr>
  <tr>
    <td>251</td>
    <td colspan="2">Yesterday</td>
    <td colspan="3">Teh nuh.</td>
  </tr>
  <tr>
    <td>252</td>
    <td colspan="2">To-morrow</td>
    <td colspan="3">Euh yuhâ€™r heuh.</td>
  </tr>
  <tr>
    <td>253</td>
    <td colspan="2">Yes</td>
    <td colspan="3">Euh heuh.</td>
  </tr>
  <tr>
    <td>254</td>
    <td colspan="2">No</td>
    <td colspan="3">Kwuhs.</td>
  </tr>
  <tr>
    <td>255</td>
    <td colspan="2">Perhaps</td>
    <td colspan="3">Ah reuh kweh te.</td>
  </tr>
  <tr>
    <td>256</td>
    <td colspan="2">Above</td>
    <td colspan="3">Strah kwe.</td>
  </tr>
  <tr>
    <td>257</td>
    <td colspan="2">Under</td>
    <td colspan="3">Euh toh kenhâ€™f.</td>
  </tr>
  <tr>
    <td>258</td>
    <td colspan="2">Within</td>
    <td colspan="3">Oo nuh skeuh.</td>
  </tr>
  <tr>
    <td>259</td>
    <td colspan="2">Without</td>
    <td colspan="3">Thâ€™ neh teh.</td>
  </tr>
  <tr>
    <td>260</td>
    <td colspan="2">On</td>
    <td colspan="3">Hoh hehâ€™n.</td>
  </tr>
  <tr>
    <td>261</td>
    <td colspan="2">Something</td>
    <td colspan="3">Sto e keuh.</td>
  </tr>
  <tr>
    <td>262</td>
    <td colspan="2">In the tree</td>
    <td colspan="3">Ooreuh oh kenkâ€™f.</td>
  </tr>
  <tr>
    <td>263</td>
    <td colspan="2">On the rock</td>
    <td colspan="3">Koh hehâ€™r oo steuh roh keh.</td>
  </tr>
  <tr>
    <td>264</td>
    <td colspan="2">By the shore</td>
    <td colspan="3">Oo che ah tahâ€™qt.</td>
  </tr>
  <tr>
    <td>265</td>
    <td colspan="2">On the table</td>
    <td colspan="3">Na kwah roh kwah keh.</td>
  </tr>
  <tr>
    <td>266</td>
    <td colspan="2">In the book</td>
    <td colspan="3">Oo yah teuh strah keuhâ€™f.</td>
  </tr>
  <tr>
    <td>267</td>
    <td colspan="2">Now</td>
    <td colspan="3">Ka wunh.</td>
  </tr>
  <tr>
    <td>268</td>
    <td colspan="2">Never</td>
    <td colspan="3">Sa nunh.</td>
  </tr>
  <tr>
    <td>269</td>
    <td colspan="2">By and by</td>
    <td colspan="3">Ka wuh thenh ruh.<span class="pagenum" id="Page_257">257</span></td>
  </tr>
  <tr>
    <td>270</td>
    <td colspan="2">One</td>
    <td colspan="3">Euh che.</td>
  </tr>
  <tr>
    <td>271</td>
    <td colspan="2">Two</td>
    <td colspan="3">Nak te.</td>
  </tr>
  <tr>
    <td>272</td>
    <td colspan="2">Three</td>
    <td colspan="3">Ah sunk.</td>
  </tr>
  <tr>
    <td>273</td>
    <td colspan="2">Four</td>
    <td colspan="3">Kunh toh.</td>
  </tr>
  <tr>
    <td>274</td>
    <td colspan="2">Five</td>
    <td colspan="3">Weesk.</td>
  </tr>
  <tr>
    <td>275</td>
    <td colspan="2">Six</td>
    <td colspan="3">Ooh yok.</td>
  </tr>
  <tr>
    <td>276</td>
    <td colspan="2">Seven</td>
    <td colspan="3">Che oh noh.</td>
  </tr>
  <tr>
    <td>277</td>
    <td colspan="2">Eight</td>
    <td colspan="3">Na kreuh.</td>
  </tr>
  <tr>
    <td>278</td>
    <td colspan="2">Nine</td>
    <td colspan="3">Ne reuh.</td>
  </tr>
  <tr>
    <td>279</td>
    <td colspan="2">Ten</td>
    <td colspan="3">Wah thâ€™sunk.</td>
  </tr>
  <tr>
    <td>280</td>
    <td colspan="2">Eleven</td>
    <td colspan="3">Euh che skah hah.</td>
  </tr>
  <tr>
    <td>281</td>
    <td colspan="2">Twelve</td>
    <td colspan="3">Nah tih skah hah.</td>
  </tr>
  <tr>
    <td>282</td>
    <td colspan="2">Thirteen</td>
    <td colspan="3">Ah sunk <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>283</td>
    <td colspan="2">Fourteen</td>
    <td colspan="3">Hunh toh <span class="space1">â€œ</span> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>284</td>
    <td colspan="2">Fifteen</td>
    <td colspan="3">Weesk <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>285</td>
    <td colspan="2">Sixteen</td>
    <td colspan="3">Ooh yok <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>286</td>
    <td colspan="2">Seventeen</td>
    <td colspan="3">Ohe oh noh <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>287</td>
    <td colspan="2">Eighteen</td>
    <td colspan="3">Na kreuh <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>288</td>
    <td colspan="2">Nineteen</td>
    <td colspan="3">Ne reuh <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>289</td>
    <td colspan="2">Twenty</td>
    <td colspan="3">Na wah thâ€™sunh.</td>
  </tr>
  <tr>
    <td>290</td>
    <td colspan="2">Thirty</td>
    <td colspan="3">Ah sunh te wah thâ€™sunk.</td>
  </tr>
  <tr>
    <td>291</td>
    <td colspan="2">Forty</td>
    <td colspan="3">Hunh toh te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>292</td>
    <td colspan="2">Fifty</td>
    <td colspan="3">Weest te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>293</td>
    <td colspan="2">Sixty</td>
    <td colspan="3">Ooh yok te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>294</td>
    <td colspan="2">Seventy</td>
    <td colspan="3">Che oh noh te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>295</td>
    <td colspan="2">Eighty</td>
    <td colspan="3">Na kreuh te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>296</td>
    <td colspan="2">Ninety</td>
    <td colspan="3">Ne reuh te <div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>297</td>
    <td colspan="2">One hundred</td>
    <td colspan="3">Hah yok stre.</td>
  </tr>
  <tr>
    <td>298</td>
    <td colspan="2">Two hundred</td>
    <td colspan="3">Nah kah <div class="space1">â€œ</div><span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>299</td>
    <td colspan="2">One thousand</td>
    <td colspan="3">Euh che oo yoh stre.</td>
  </tr>
  <tr>
    <td>300</td>
    <td colspan="2">Two thousand</td>
    <td colspan="3">Nak tih <div class="space1">â€œ</div><div class="space1">â€œ</div> <span class="space1">â€œ</span></td>
  </tr>
  <tr>
    <td>301</td>
    <td colspan="2">Ten thousand</td>
    <td colspan="3">Wak thâ€™sunk noh oo yoh stre.</td>
  </tr>
  <tr>
    <td>302</td>
    <td colspan="2">Ten million</td>
    <td colspan="3">Kah yoh stre te kah yoh stre nah oo.<br />Yoh stre keuh hoh nuh.</td>
  </tr>
  <tr>
    <td>303</td>
    <td colspan="2">To eat<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">112</a></td>
    <td colspan="3">Ah reuh chu reek.</td>
  </tr>
  <tr>
    <td>304</td>
    <td colspan="2">To drink</td>
    <td colspan="3">Ahâ€™r wehâ€™r reuhk.</td>
  </tr>
  <tr>
    <td>305</td>
    <td colspan="2">To run</td>
    <td colspan="3">Ah kah te ah srâ€™hink.</td>
  </tr>
  <tr>
    <td>306</td>
    <td colspan="2">To walk</td>
    <td colspan="3">Ah reuh ra kwunk.</td>
  </tr>
  <tr>
    <td>307</td>
    <td colspan="2">To dance</td>
    <td colspan="3">Nah reuhâ€™t tâ€™kwunk.</td>
  </tr>
  <tr>
    <td>308</td>
    <td colspan="2">To laugh</td>
    <td colspan="3">Ah kah yeuh skwak.</td>
  </tr>
  <tr>
    <td>309</td>
    <td colspan="2">To cry</td>
    <td colspan="3">Nah reuh snah rahk.</td>
  </tr>
  <tr>
    <td>310</td>
    <td colspan="2">To burn</td>
    <td colspan="3">Ya choh roh nah re hin.</td>
  </tr>
  <tr>
    <td>311</td>
    <td colspan="2">To love</td>
    <td colspan="3">Ah kah no reuh kwunk.</td>
  </tr>
  <tr>
    <td>312</td>
    <td colspan="2">To go</td>
    <td colspan="3">Nah reut tah hah kink.</td>
  </tr>
  <tr>
    <td>313</td>
    <td colspan="2">To strike</td>
    <td colspan="3">Ah kah keuh kwah re tsâ€™enk.</td>
  </tr>
  <tr>
    <td>314</td>
    <td colspan="2">To kill</td>
    <td colspan="3">Ah rah kwunk nahk.</td>
  </tr>
  <tr>
    <td>315</td>
    <td colspan="2">To sing</td>
    <td colspan="3">Ah reuh uwunh a renhk.</td>
  </tr>
  <tr>
    <td>316</td>
    <td colspan="2">To sleep</td>
    <td colspan="3">Ah kenht oo euhk.<span class="pagenum" id="Page_258">258</span></td>
  </tr>
  <tr>
    <td>317</td>
    <td colspan="2">To die</td>
    <td colspan="3">Ah wunh ha yeuhk.</td>
  </tr>
  <tr>
    <td>318</td>
    <td colspan="2">To speak</td>
    <td colspan="3">Ah kah weh reuhk.</td>
  </tr>
  <tr>
    <td>319</td>
    <td colspan="2">To see</td>
    <td colspan="3">Ah kah keuhk.</td>
  </tr>
  <tr>
    <td>320</td>
    <td colspan="2">To hear</td>
    <td colspan="3">Ah kah koo hunh shâ€™henhk.</td>
  </tr>
  <tr>
    <td>321</td>
    <td colspan="2">To think</td>
    <td colspan="3">Ah kah kah wunh te keuhnunh te enhk.</td>
  </tr>
  <tr>
    <td>322</td>
    <td colspan="2">To shout</td>
    <td colspan="3">Ah kah koo hunh renhk.</td>
  </tr>
  <tr>
    <td>323</td>
    <td colspan="2">To advance</td>
    <td colspan="3">Ah kah koo ra kwah nunhk.</td>
  </tr>
  <tr>
    <td>324</td>
    <td colspan="2">To retreat</td>
    <td colspan="3">Ah kah yenh swah nih.</td>
  </tr>
  <tr>
    <td>325</td>
    <td colspan="2">To give</td>
    <td colspan="3">Ah kah yenh nah nunh.</td>
  </tr>
  <tr>
    <td>326</td>
    <td colspan="2">To carry</td>
    <td colspan="3">Ah kah hahk.</td>
  </tr>
  <tr>
    <td>327</td>
    <td colspan="2">To tie</td>
    <td colspan="3">Ah kah trehâ€™nk.</td>
  </tr>
  <tr>
    <td>328</td>
    <td colspan="2">Walking</td>
    <td colspan="3">E weh, (he walks, &amp;c.)</td>
  </tr>
  <tr>
    <td>329</td>
    <td colspan="2">Singing</td>
    <td colspan="3">Roh uwunh a renk.</td>
  </tr>
  <tr>
    <td>330</td>
    <td colspan="2">Dancing</td>
    <td colspan="3">Na nah tâ€™kah.</td>
  </tr>
  <tr>
    <td>331</td>
    <td colspan="2">Crying</td>
    <td colspan="3">Na rats nah.</td>
  </tr>
  <tr>
    <td>332</td>
    <td colspan="2">Man lives</td>
    <td colspan="3">Euh queh, yah kenh hek â€™gh.</td>
  </tr>
  <tr>
    <td>333</td>
    <td colspan="2">God exists</td>
    <td colspan="3">Ya wunh ne yuh, yah kenh hek â€™gh.</td>
  </tr>
  <tr>
    <td>334</td>
    <td colspan="2">Fishes swim</td>
    <td colspan="3">Kenk chinh, keuh hoh nuk, wah nah wuhnâ€™s.</td>
  </tr>
  <tr>
    <td>335</td>
    <td colspan="2">Birds fly</td>
    <td colspan="3">Che nunh, keuh hoh neuh, na yuh nunh hah nâ€™yeh.</td>
  </tr>
  <tr>
    <td>336</td>
    <td colspan="2">A fish swims</td>
    <td colspan="3">Skenh che aht, wah nah wuhnâ€™s.</td>
  </tr>
  <tr>
    <td>337</td>
    <td colspan="2">A bird flies</td>
    <td colspan="3">Skah che nunh eâ€™shrah.</td>
  </tr>
  <tr>
    <td>338</td>
    <td colspan="2">One man</td>
    <td colspan="3">Enh che, a ne hah.</td>
  </tr>
  <tr>
    <td>339</td>
    <td colspan="2">Twenty men</td>
    <td colspan="3">Na wah thâ€™sunh, kah ya ne hah.</td>
  </tr>
  <tr>
    <td>340</td>
    <td colspan="2">A little man</td>
    <td colspan="3">Renh thras sâ€™tenh, a ne hah.</td>
  </tr>
  <tr>
    <td>341</td>
    <td colspan="2">A little dog</td>
    <td colspan="3">A reâ€™s.</td>
  </tr>
  <tr>
    <td>342</td>
    <td colspan="2">A good man</td>
    <td colspan="3">Renh kweh, strah kwahâ€™st.</td>
  </tr>
  <tr>
    <td>343</td>
    <td colspan="2">A bad man</td>
    <td colspan="3">Renh kweh, struh kâ€™senh.</td>
  </tr>
  <tr>
    <td>344</td>
    <td colspan="2">A good bow</td>
    <td colspan="3">Wah nah kwahâ€™st.</td>
  </tr>
  <tr>
    <td>345</td>
    <td colspan="2">A bad bow</td>
    <td colspan="3">Wah nah kâ€™senh.</td>
  </tr>
  <tr>
    <td>346</td>
    <td colspan="2">Good</td>
    <td colspan="3">Kah re whah ya nih.</td>
  </tr>
  <tr>
    <td>347</td>
    <td colspan="2">Evil</td>
    <td colspan="3">Kah re whah kâ€™senh.</td>
  </tr>
  <tr>
    <td>348</td>
    <td colspan="2">Blessedness</td>
    <td colspan="3">Kah yenh wah nunk.</td>
  </tr>
  <tr>
    <td>349</td>
    <td colspan="2">Mankind</td>
    <td colspan="3">Eh noo kenhâ€™f.</td>
  </tr>
  <tr>
    <td>350</td>
    <td colspan="2">The world</td>
    <td colspan="3">Wahâ€™f nah kwa kenh.</td>
  </tr>
</table>

<div class="footnote">

<p><a id="Footnote_112" href="#FNanchor_112" class="label">112</a>
If there is no infinitive, insert the form, he eats, &amp;c.</p></div>

<hr class="tb" />

<p><span class="smcap">Note.</span>&mdash;As the above is intended to be used merely for comparing
one Iroquois dialect with another, I desire that our alphabet may be
used with the common English powers. If not, and you use a particular
system, please to state what sounds it expresses.</p>

<p class="author">H. R. S.</p>

<p>There is nothing answering to the infinitive and participle. I have
therefore used the present indicative in the translation. I have divided
the words into syllables, whether they are simple or compound.
Where two or more words occur in the translation of a phrase, I have
separated them by a comma. I have used the English alphabet with
natural powers so far as Tuscarora sounds could be indicated by
them. It is impossible to give, in many cases, a correct sound. <i>A</i>
<span class="pagenum" id="Page_259">259</span>
alone, has the sound of <i>a</i> in hate. Ah, like our interjection ah.
The sound I intend to indicate by sunh, keuh, heuh, would be given,
very nearly, by the Seneca alphabet used by Mr. Wright, thus: s<i>a</i>h,
k<i>a</i>h, or k<i>a</i>h, h<i>a</i>. The emphasis is, almost invariably, on the penultimate.
Often a slight emphasis on some others. There is also often
a prolongation of sound not indicated by any mark, as I supposed
you would not need it.</p>

<p>I have not been able to finish this translation until now, (Oct. 20,)
as I was absent, or otherwise engaged for some time after you had
left; and when finally I was ready, Mr. Chew was not, until recently.
I hope it has not been too long delayed.</p>

<p>I received your letter from New-York, of Sept. 16th. Nicholas
Cusick, the father of James and David, was about 82 when he died.
I have not been able to learn where he was born. He died at this
place October, 1840. I do not know that there was anything very
peculiar about him. He never was a â€œpriest or juggler in his earlier
days,â€ that I can learn.</p>

<p class="author">
Yours, truly,<br />
GILBERT ROCKWOOD.</p>

<h3><span class="smcap">Inquiries.</span></h3>

<p>There are several words in your vocabulary of the Tuscarora, in
which the sound of F is used, always, however, as a terminal sound,
as in â€œEh noo keuhâ€™f,â€ mankind.</p>

<p>Is this to be understood as denoting the ordinary sound of the
letter?</p>

<p>Does it occur in other positions in words?</p>

<p>What is to be understood by the comma, which is invariably put
before it?</p>

<p class="author">
H. R. S.</p>

<p class="author">
<i>Tuscarora Mission</i>, <i>Dec. 6th</i>, 1845.</p>

<p>Dear Sir&mdash;Your letter of December 1st is this day received.
In reference to the vocabulary of Indian words we furnished
you, I have further to remark, that the language having never
been reduced to writing, each individual undertaking to reduce any
portion of it, will have a system in part, at least, of his own. I
have tried three different ways myself. It is difficult, if not impossible,
to represent all the Tuscarora sounds by any combination of the
English alphabet. I presume a stranger to the language would not,
with the use of the vocabulary we have furnished you, give the correct
sound in many instances.</p>

<p>The letter <i>f</i> terminating a word, has the sound of <i>f</i> in <i>chief</i>. I
do not know as the comma before it, as in the word Eh noo keuhâ€™f,
is of any use. In common conversation, or at any time when they
speak rapidly, the sound of <i>f</i> is not distinguished, as a general thing.
Yet when they speak a word entire, there is this <i>f</i> sound, slowly and
distinctly; it seems to be a distinct sound, or very nearly so. It appears
<span class="pagenum" id="Page_260">260</span>
to be a little separated from the main part of the syllable, as
though another syllable was to follow immediately beginning with f;
but as soon as the sound of <i>f</i>, as in find, is given, the person stops
short. Thus instead of Eh noo keuh find, (I use the English word <i>find</i>,
because the power of <i>f</i> in this word is the power of the letter intended
in the Indian word given,) we say Eh noo keuhf, breaking off
when you have given the sound of f, without proceeding to give the
sound of <i>ind</i>. Perhaps if a comma is used at all, it would be more
proper to place it <i>after</i> the <i>f</i>, thus: fâ€™; or the <i>f</i> might join the syllable,
thus: Keuhf.</p>

<p>I do not recollect that the sound of <i>f</i> is heard in any other part of
a word than as a terminating sound.</p>

<p>Sometimes an <i>r</i> occurs separated, you will observe, by a comma
from the rest of the syllable. It matters not much whether the <i>r</i>
is joined to the preceding or following syllable. There is the sound
of an <i>r</i> between them when the word is spoken. I have been puzzled
to know where to place it. It seems to answer either way.
Thus, in the word for to-morrow: Euh yuhâ€™r heuh; or Euh yuhâ€™
rheuh. If joined to the syllable <i>yuh</i>, without being separated by the
comma, you would pronounce it very nearly like the English word
<i>your</i>. As it is, thus, yuhâ€™r, its sound is very nearly like the English
word <i>use</i>, and I am not sure but that would be a preferable way of
writing it, thus: Euh use heuh; yet there is a twirl or <i>r</i> sound you
do not get as in the other mode of writing it. R terminating a word
has much the same sound.</p>

<p>Instead of using the word <i>find</i> above, I might have used any other
word beginning with f. It has its ordinary sound.</p>

<p>Any other information you may wish, if in my power to give it,
you may be free to ask. Yours, truly,</p>

<p class="author">
G. ROCKWOOD.</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_261">261</span></p>

<h2 id="I">(I.)<br />

<span id="BLISS" class="large">Letter from Rev. Asher Bliss to Henry R. Schoolcraft.</span></h2>

<p class="author">
<i>Cattaraugus Mission, Sept. 4th, 1845.</i></p>

<p><span class="smcap">Dear Sir</span>&mdash;Agreeably to your request I forward you some
facts in regard to the establishment and progress of the gospel among
the natives of this reservation. The Cattaraugus Mission Church was
organized July 8th, 1827, (which is a little more than 18 years.)
It consisted of Mr. Wm. A. Thayer, the teacher, his wife, and 12
native members. There have been additions to it from time to time,
until the whole number who have held a connection with this church
is one hundred and eighteen. Thirteen of these have been white
persons and most of them connected with the mission family. Of
the one hundred and five native members seven or eight have come
by letter from other reservations, so that the number who have united
on profession of faith is a little short of one hundred. Twenty-five
of these have gone to their final account. Some have died in the
triumphs of faith, and we humbly hope and trust that they are among
the blessed, in the kingdom of our common Father. A number (as
it was natural to expect from converts out of heathenish darkness)
have apostatized from Christianity, and returned to their former
courses. The proportion of these is not probably more than one in
ten. Between sixty and seventy are now connected with some of
the mission churches. A few only have removed to Allegany, Tuscarora,
while the remainder still live on this reservation.</p>

<p>The effect of the gospel in promoting morality and civilization,
may be learned in part from the fact that the public worship of God
has been steadily maintained ever since the organization of the
church, with members ranging from fifty to one hundred, and sometimes
one hundred and fifty and two hundred as regular hearers of
the word. A Sabbath school has been sustained a considerable share
of the time. Many copies of the Holy Scriptures, and the New
Testament, together with tracts, Sabbath school books, temperance
papers, and religious periodicals, have been circulated among the
children and youth. Temperance societies have been patronized by
nearly all the chiefs and leading men on the reservation. Pledges
have been circulated and received the signatures of a large majority
of the population, of all parties, on the Washingtonian plan.</p>

<p>Day schools for teaching the English language have been kept in
operation almost without interruption for more than twenty years,
under the patronage of the A. B. C. F. M.</p>

<p>During the thirteen years that I have superintended these schools,
nearly thirty different persons have engaged for a longer or shorter
<span class="pagenum" id="Page_262">262</span>
time, as teachers. For the past year there have been four schools
under the patronage of the American Board, and one under the Society
of Friends. The whole number who have been instructed in the
five schools is probably not far from one hundred and twenty-five.
The attendance of a part has been very irregular, sometimes shifting
from one school to another, and sometimes attending no school at all.
Several of the early pupils in the mission schools are now heads of
families, well informed, industrious, temperate and religious, and in
good circumstances. Some are interpreters, some teachers of schools,
and others engaged in transacting the business of the nation.</p>

<p>You can, sir, best judge of the influence of the gospel in promoting
worldly prosperity, when you have fully completed the census which
is now being taken. When you count up the framed houses and
barns, the horses, cattle, sheep and hogs, the acres of improved land,
with the wagons, buggies and sleighs, clocks and watches, and the
various productions of agriculture, you can easily conceive the difference
between the present, and thirty years ago. I suppose there was
not then a framed building of any description, and scarcely a log
house, properly so called, no teams, no roads, no ploughed land, and
but small patches of corn, beans and squashes. What an astonishing
change!</p>

<p>As to the capacity of Indian children for improvement, my own
impression is that there is no essential difference between them and
white children. The fact that Indian children usually make slow
progress in studying English books, can be accounted for in three
ways: 1. They generally have little or no assistance from their
parents at home. 2. They are irregular in their attendance on
schools, for want of order and discipline on the part of parents.
3. Being ignorant of the English language, it is a long time before
they comprehend fully the instruction of their teachers.</p>

<p>These circumstances operate to make the school room a very dull
and uninteresting place to the scholar, and the reflex influence gives
the scholar the same appearance. When they can once rise above
these circumstances, and overcome these obstacles, they make good
proficiency in their studies.</p>

<p>Believing that these statements cover the ground of your inquiries,
I subscribe myself, dear sir,</p>

<p class="author">
Respectfully and truly yours,<br />
ASHER BLISS.<br />
</p>

<p>P. S. Should you desire further information on any of these points,
or upon others, which have been omitted, please state your questions
definitely, in writing.</p>

<p class="author">
Yours, &amp;c.,<br />
A. B.<br />
</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_263">263</span></p>

<h2 id="K">(K.)<br />

<span id="HALL" class="large">Letter from Rev. William Hall to Henry R. Schoolcraft.</span></h2>

<p class="author"><i>Allegany Mission, Sept. 8th, 1845.</i></p>

<p><span class="smcap">Dear Sir</span>:&mdash;Your inquiries in relation to the state of religion,
education, &amp;c., among the Indians of this reservation, if I rightly
understand them, are briefly answered as follows:</p>

<p>Christianity very much prospered here during the four years next
preceding the past.</p>

<p>The number of church members during that period, was nearly
tripled, and very encouraging additions were made to their knowledge
and zeal. But the past year has been one of stupidity and
drought.</p>

<p>There has, however, been four additions from the Indians, made to
the church, by profession of faith, and two whites.</p>

<p>The present number of Indian members is about one hundred and
fifteen. The number of whites is eight. Seven of the Indian members
are under censure.</p>

<p>I have sustained three schools during the past summer, in which
about eighty Indian children have been more or less taught. One of
these schools, whose whole number is only about thirty, gives an
average attendance of nearly twenty-five. In this neighborhood the
population is sufficiently compact for a farming community, and the
younger parents are partially educated.</p>

<p>In the other neighborhoods, the population is very sparse, and the
parents very ignorant. The consequence is, that the daily attendance
falls short of one half the whole number of scholars, and cannot be
called regular at that. Many do not get to school earlier than half
past eleven, and very few earlier than ten, and half past ten. Those
who attend regularly, evince a capacity to acquire knowledge, equaling
the whites, and one of our schools will suffer nothing, in comparison
with common country schools.</p>

<p class="author">
I am, dear sir,<br />
Yours &amp;c.,<br />
WILLIAM HALL.<br />
</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_264">264</span></p>

<h2 id="L">(L.)<br />

<span id="MCMURRAY" class="large">Letter from Rev. Wm. McMurray to H. R. Schoolcraft.</span></h2>

<p class="author">
<i>Dundas, November 11th, 1845.</i></p>

<p id="My_dear_Sir"><span class="smcap">My dear Sir</span>&mdash;I have just received the vocabularies, with the Indian
words, from the Rev. Adam Elliot, of Tuscarora, to whom I
sent them for the translation. The cause of the delay was his severe
illness, and the difficulty of getting suitable persons to give him the
Indian. He says, before you publish, if you will send him, through
me, the proof sheets, he will have them corrected for you, and forwarded
without delay. He is an amiable and most excellent man.</p>

<p class="author">
Yours, most faithfully,<br />
WILLIAM McMURRAY.</p>

<h3><span class="smcap">Mohawk.</span></h3>

<table class="list">
  <tr>
    <td>1</td>
    <td colspan="2">God</td>
    <td>Niyoh</td>
  </tr>
  <tr>
    <td>2</td>
    <td colspan="2">Devil</td>
    <td>Onesohrono</td>
  </tr>
  <tr>
    <td>3</td>
    <td colspan="2">Man</td>
    <td>Rongwe</td>
  </tr>
  <tr>
    <td>4</td>
    <td colspan="2">Woman</td>
    <td>Yongwe</td>
  </tr>
  <tr>
    <td>5</td>
    <td colspan="2">Boy</td>
    <td>Raxaa</td>
  </tr>
  <tr>
    <td>6</td>
    <td colspan="2">Girl</td>
    <td>Kaxaa</td>
  </tr>
  <tr>
    <td>7</td>
    <td colspan="2">Child</td>
    <td>Exaa</td>
  </tr>
  <tr>
    <td>8</td>
    <td colspan="2">Infant</td>
    <td>Owiraa</td>
  </tr>
  <tr>
    <td>9</td>
    <td>Father</td>
    <td class="tdc">(my)</td>
    <td>Rakeniha</td>
  </tr>
  <tr>
    <td>10</td>
    <td>Mother</td>
    <td class="tdc">â€œ</td>
    <td>Isteaha</td>
  </tr>
  <tr>
    <td>11</td>
    <td>Husband</td>
    <td class="tdc">â€œ</td>
    <td>Teyakenitero</td>
  </tr>
  <tr>
    <td>12</td>
    <td>Wife</td>
    <td class="tdc">â€œ</td>
    <td>Teyakenitero</td>
  </tr>
  <tr>
    <td>13</td>
    <td>Son</td>
    <td class="tdc">â€œ</td>
    <td>Iyeaha</td>
  </tr>
  <tr>
    <td>14</td>
    <td>Daughter</td>
    <td class="tdc">â€œ</td>
    <td>Keyeaha</td>
  </tr>
  <tr>
    <td>15</td>
    <td>Brother</td>
    <td class="tdc">â€œ</td>
    <td>Akyatatekeaha</td>
  </tr>
  <tr>
    <td>16</td>
    <td>Sister</td>
    <td class="tdc">â€œ</td>
    <td>Akyatatoseaha</td>
  </tr>
  <tr>
    <td>17</td>
    <td colspan="2">An Indian</td>
    <td>Ongwehowe</td>
  </tr>
  <tr>
    <td>18</td>
    <td colspan="2">Head</td>
    <td>Onontsi</td>
  </tr>
  <tr>
    <td>19</td>
    <td colspan="2">Hair</td>
    <td>Ononkwis</td>
  </tr>
  <tr>
    <td>20</td>
    <td colspan="2">Face</td>
    <td>Okonsa</td>
  </tr>
  <tr>
    <td>21</td>
    <td colspan="2">Scalp</td>
    <td>Onora</td>
  </tr>
  <tr>
    <td>22</td>
    <td colspan="2">Ear</td>
    <td>Ohonta</td>
  </tr>
  <tr>
    <td>23</td>
    <td colspan="2">Eye</td>
    <td>Okara</td>
  </tr>
  <tr>
    <td>24</td>
    <td colspan="2">Nose</td>
    <td>Onyohsa</td>
  </tr>
  <tr>
    <td>25</td>
    <td colspan="2">Mouth</td>
    <td>Jirasakaronte</td>
  </tr>
  <tr>
    <td>26</td>
    <td colspan="2">Tongue</td>
    <td>Aweanaghsa<span class="pagenum" id="Page_265">265</span></td>
  </tr>
  <tr>
    <td>27</td>
    <td colspan="2">Tooth</td>
    <td>Onawi</td>
  </tr>
  <tr>
    <td>28</td>
    <td colspan="2">Beard</td>
    <td>Okeasteara</td>
  </tr>
  <tr>
    <td>29</td>
    <td colspan="2">Neck</td>
    <td>Onyara</td>
  </tr>
  <tr>
    <td>30</td>
    <td colspan="2">Arm</td>
    <td>Onontsa</td>
  </tr>
  <tr>
    <td>31</td>
    <td colspan="2">Shoulder</td>
    <td>Oghneahsa</td>
  </tr>
  <tr>
    <td>32</td>
    <td colspan="2">Back</td>
    <td>Oghnagea</td>
  </tr>
  <tr>
    <td>33</td>
    <td colspan="2">Hand</td>
    <td>Osnosa</td>
  </tr>
  <tr>
    <td>34</td>
    <td colspan="2">Finger</td>
    <td>Osnosa</td>
  </tr>
  <tr>
    <td>35</td>
    <td colspan="2">Nail</td>
    <td>Ojiera</td>
  </tr>
  <tr>
    <td>36</td>
    <td colspan="2">Breast</td>
    <td>Aonskwena</td>
  </tr>
  <tr>
    <td>37</td>
    <td colspan="2">Body</td>
    <td>Oyeronta</td>
  </tr>
  <tr>
    <td>38</td>
    <td colspan="2">Leg</td>
    <td>Oghsina</td>
  </tr>
  <tr>
    <td>39</td>
    <td colspan="2">Navel</td>
    <td>Oneritsta</td>
  </tr>
  <tr>
    <td>40</td>
    <td colspan="2">Thigh</td>
    <td>Oghnitsa</td>
  </tr>
  <tr>
    <td>41</td>
    <td colspan="2">Knee</td>
    <td>Okwitsa</td>
  </tr>
  <tr>
    <td>42</td>
    <td colspan="2">Foot</td>
    <td>Oghsita</td>
  </tr>
  <tr>
    <td>43</td>
    <td colspan="2">Toe</td>
    <td>Oghyakwe</td>
  </tr>
  <tr>
    <td>44</td>
    <td colspan="2">Heel</td>
    <td>Orata</td>
  </tr>
  <tr>
    <td>45</td>
    <td colspan="2">Bone</td>
    <td>Ostiea</td>
  </tr>
  <tr>
    <td>46</td>
    <td colspan="2">Heart</td>
    <td>Aweri</td>
  </tr>
  <tr>
    <td>47</td>
    <td colspan="2">Liver</td>
    <td>Otweahsa</td>
  </tr>
  <tr>
    <td>48</td>
    <td colspan="2">Windpipe</td>
    <td>Ratoryehta</td>
  </tr>
  <tr>
    <td>49</td>
    <td colspan="2">Stomach</td>
    <td>Onekereanta</td>
  </tr>
  <tr>
    <td>50</td>
    <td colspan="2">Bladder</td>
    <td>Oninheaghhata</td>
  </tr>
  <tr>
    <td>51</td>
    <td colspan="2">Blood</td>
    <td>Onegweasa</td>
  </tr>
  <tr>
    <td>52</td>
    <td colspan="2">Vein</td>
    <td>Oginohyaghtough</td>
  </tr>
  <tr>
    <td>53</td>
    <td colspan="2">Sinew</td>
    <td>Oginohyaghtough</td>
  </tr>
  <tr>
    <td>54</td>
    <td colspan="2">Flesh</td>
    <td>Owarough</td>
  </tr>
  <tr>
    <td>55</td>
    <td colspan="2">Skin</td>
    <td>Oghna</td>
  </tr>
  <tr>
    <td>56</td>
    <td colspan="2">Seat</td>
    <td>Onitskwara</td>
  </tr>
  <tr>
    <td>57</td>
    <td colspan="2">Ankle</td>
    <td>Osinegota</td>
  </tr>
  <tr>
    <td>58</td>
    <td colspan="2">Town</td>
    <td>Kanata</td>
  </tr>
  <tr>
    <td>59</td>
    <td colspan="2">House</td>
    <td>Kanosa</td>
  </tr>
  <tr>
    <td>60</td>
    <td colspan="2">Door</td>
    <td>Kanhoha</td>
  </tr>
  <tr>
    <td>61</td>
    <td colspan="2">Lodge</td>
    <td>Teyetasta</td>
  </tr>
  <tr>
    <td>62</td>
    <td colspan="2">Chief</td>
    <td>Rakowana</td>
  </tr>
  <tr>
    <td>63</td>
    <td colspan="2">Warrior</td>
    <td>Roskeahragehte</td>
  </tr>
  <tr>
    <td>64</td>
    <td colspan="2">Friend</td>
    <td>Atearosera</td>
  </tr>
  <tr>
    <td>65</td>
    <td colspan="2">Enemy</td>
    <td>Shagoswease</td>
  </tr>
  <tr>
    <td>66</td>
    <td colspan="2">Kettle</td>
    <td>Onta</td>
  </tr>
  <tr>
    <td>67</td>
    <td colspan="2">Arrow</td>
    <td>Kayonkwere</td>
  </tr>
  <tr>
    <td>68</td>
    <td colspan="2">Bow</td>
    <td>Aeana</td>
  </tr>
  <tr>
    <td>69</td>
    <td colspan="2">War club</td>
    <td>Yeanteriyohta kanyoh</td>
  </tr>
  <tr>
    <td>70</td>
    <td colspan="2">Spear</td>
    <td>Aghsikwe</td>
  </tr>
  <tr>
    <td>71</td>
    <td colspan="2">Axe</td>
    <td>Atokea</td>
  </tr>
  <tr>
    <td>72</td>
    <td colspan="2">Gun</td>
    <td>Kaghore</td>
  </tr>
  <tr>
    <td>73</td>
    <td colspan="2">Knife</td>
    <td>Asare</td>
  </tr>
  <tr>
    <td>74</td>
    <td colspan="2">Flint</td>
    <td>Kahnhia</td>
  </tr>
  <tr>
    <td>75</td>
    <td colspan="2">Boat</td>
    <td>Kahoweya</td>
  </tr>
  <tr>
    <td>76</td>
    <td colspan="2">Ship</td>
    <td>Kahoweyakowa<span class="pagenum" id="Page_266">266</span></td>
  </tr>
  <tr>
    <td>77</td>
    <td colspan="2">Shoe</td>
    <td>Aghta</td>
  </tr>
  <tr>
    <td>78</td>
    <td colspan="2">Legging</td>
    <td>Karis</td>
  </tr>
  <tr>
    <td>79</td>
    <td colspan="2">Coat</td>
    <td>Atyatawit</td>
  </tr>
  <tr>
    <td>80</td>
    <td colspan="2">Shirt</td>
    <td>Onyataraa atyatawit</td>
  </tr>
  <tr>
    <td>81</td>
    <td colspan="2">Breechcloth</td>
    <td>Kakare</td>
  </tr>
  <tr>
    <td>82</td>
    <td colspan="2">Sash</td>
    <td>Atyatanha</td>
  </tr>
  <tr>
    <td>83</td>
    <td colspan="2">Head dress</td>
    <td>Onowarori</td>
  </tr>
  <tr>
    <td>84</td>
    <td colspan="2">Pipe</td>
    <td>Kanonawea</td>
  </tr>
  <tr>
    <td>85</td>
    <td colspan="2">Wampum</td>
    <td>Onegorha</td>
  </tr>
  <tr>
    <td>86</td>
    <td colspan="2">Tobacco</td>
    <td>Oyeangwa</td>
  </tr>
  <tr>
    <td>87</td>
    <td colspan="2">Sky</td>
    <td>Otshata</td>
  </tr>
  <tr>
    <td>88</td>
    <td colspan="2">Heaven</td>
    <td>Karonghyage</td>
  </tr>
  <tr>
    <td>89</td>
    <td colspan="2">Sun</td>
    <td>Karaghkwa</td>
  </tr>
  <tr>
    <td>90</td>
    <td colspan="2">Moon</td>
    <td>Eghnita</td>
  </tr>
  <tr>
    <td>91</td>
    <td colspan="2">Star</td>
    <td>Ogistok</td>
  </tr>
  <tr>
    <td>92</td>
    <td colspan="2">Day</td>
    <td>Eghnisera</td>
  </tr>
  <tr>
    <td>93</td>
    <td colspan="2">Night</td>
    <td>Aghseanteane</td>
  </tr>
  <tr>
    <td>94</td>
    <td colspan="2">Light</td>
    <td>Teyoswathe</td>
  </tr>
  <tr>
    <td>95</td>
    <td colspan="2">Darkness</td>
    <td>Tyokaras</td>
  </tr>
  <tr>
    <td>96</td>
    <td colspan="2">Morning</td>
    <td>Ohrhonkene</td>
  </tr>
  <tr>
    <td>97</td>
    <td colspan="2">Evening</td>
    <td>Yokoraskha</td>
  </tr>
  <tr>
    <td>98</td>
    <td colspan="2">Spring</td>
    <td>Keankwetene</td>
  </tr>
  <tr>
    <td>99</td>
    <td colspan="2">Summer</td>
    <td>Akeanhage</td>
  </tr>
  <tr>
    <td>100</td>
    <td colspan="2">Autumn</td>
    <td>Kanonage</td>
  </tr>
  <tr>
    <td>101</td>
    <td colspan="2">Winter</td>
    <td>Koghserage</td>
  </tr>
  <tr>
    <td>102</td>
    <td colspan="2">Wind</td>
    <td>Owera</td>
  </tr>
  <tr>
    <td>103</td>
    <td colspan="2">Lightning</td>
    <td>Teweanerekarawas</td>
  </tr>
  <tr>
    <td>104</td>
    <td colspan="2">Thunder</td>
    <td>Kaweras</td>
  </tr>
  <tr>
    <td>105</td>
    <td colspan="2">Rain</td>
    <td>Yokeanorough</td>
  </tr>
  <tr>
    <td>106</td>
    <td colspan="2">Snow</td>
    <td>Oniyehte</td>
  </tr>
  <tr>
    <td>107</td>
    <td colspan="2">Hail</td>
    <td>Yoisontie</td>
  </tr>
  <tr>
    <td>108</td>
    <td colspan="2">Fire</td>
    <td>Yotekha</td>
  </tr>
  <tr>
    <td>109</td>
    <td colspan="2">Water</td>
    <td>Oghnekanos</td>
  </tr>
  <tr>
    <td>110</td>
    <td colspan="2">Ice</td>
    <td>Oise</td>
  </tr>
  <tr>
    <td>111</td>
    <td colspan="2">Earth: land</td>
    <td>Owhensia</td>
  </tr>
  <tr>
    <td>112</td>
    <td colspan="2">Sea</td>
    <td>Kanyaterakekowa</td>
  </tr>
  <tr>
    <td>113</td>
    <td colspan="2">Lake</td>
    <td>Kanyatare</td>
  </tr>
  <tr>
    <td>114</td>
    <td colspan="2">River</td>
    <td>Kaihoghha</td>
  </tr>
  <tr>
    <td>115</td>
    <td colspan="2">Spring</td>
    <td>Yohnaweronte</td>
  </tr>
  <tr>
    <td>116</td>
    <td colspan="2">Stream</td>
    <td>Yohyohonto</td>
  </tr>
  <tr>
    <td>117</td>
    <td colspan="2">Valley</td>
    <td>Teyohrowe</td>
  </tr>
  <tr>
    <td>118</td>
    <td colspan="2">Hill</td>
    <td>Yononte</td>
  </tr>
  <tr>
    <td>119</td>
    <td colspan="2">Mountain</td>
    <td>Yonontekowa</td>
  </tr>
  <tr>
    <td>120</td>
    <td colspan="2">Plain</td>
    <td>Kaheanta</td>
  </tr>
  <tr>
    <td>121</td>
    <td colspan="2">Forest</td>
    <td>Karhago</td>
  </tr>
  <tr>
    <td>122</td>
    <td colspan="2">Meadow</td>
    <td>Yeheantyakta</td>
  </tr>
  <tr>
    <td>123</td>
    <td colspan="2">Bog</td>
    <td>Yonanawea</td>
  </tr>
  <tr>
    <td>124</td>
    <td colspan="2">Island</td>
    <td>Kawenote</td>
  </tr>
  <tr>
    <td>125</td>
    <td colspan="2">Stone</td>
    <td>Oneaya</td>
  </tr>
  <tr>
    <td>126</td>
    <td colspan="2">Rock</td>
    <td>Otsteara<span class="pagenum" id="Page_267">267</span></td>
  </tr>
  <tr>
    <td>127</td>
    <td colspan="2">Silver</td>
    <td>Karistanoro</td>
  </tr>
  <tr>
    <td>128</td>
    <td colspan="2">Copper</td>
    <td>Oginigwar karistaji</td>
  </tr>
  <tr>
    <td>129</td>
    <td colspan="2">Iron</td>
    <td>Karistaji</td>
  </tr>
  <tr>
    <td>130</td>
    <td colspan="2">Lead</td>
    <td>Kawistanawis</td>
  </tr>
  <tr>
    <td>131</td>
    <td colspan="2">Maize</td>
    <td>Oneasti</td>
  </tr>
  <tr>
    <td>132</td>
    <td colspan="2">Wheat</td>
    <td>Eanekeri</td>
  </tr>
  <tr>
    <td>133</td>
    <td colspan="2">Oats</td>
    <td>Yonohonte</td>
  </tr>
  <tr>
    <td>134</td>
    <td colspan="2">Potatoe</td>
    <td>Oghneanata</td>
  </tr>
  <tr>
    <td>135</td>
    <td colspan="2">Turnep</td>
    <td>Ojikwa</td>
  </tr>
  <tr>
    <td>136</td>
    <td colspan="2">Tree</td>
    <td>Kherhite</td>
  </tr>
  <tr>
    <td>137</td>
    <td colspan="2">Wood</td>
    <td>Oyeante</td>
  </tr>
  <tr>
    <td>138</td>
    <td colspan="2">Pine</td>
    <td>Oghnehta</td>
  </tr>
  <tr>
    <td>139</td>
    <td colspan="2">Oak</td>
    <td>Tokeaha</td>
  </tr>
  <tr>
    <td>140</td>
    <td colspan="2">Ash</td>
    <td>Eghsa</td>
  </tr>
  <tr>
    <td>141</td>
    <td colspan="2">Elm</td>
    <td>Akaraji</td>
  </tr>
  <tr>
    <td>142</td>
    <td colspan="2">Basswood</td>
    <td>Ohosera</td>
  </tr>
  <tr>
    <td>143</td>
    <td colspan="2">Shrub</td>
    <td>Nikakwerasa</td>
  </tr>
  <tr>
    <td>144</td>
    <td colspan="2">Leaf</td>
    <td>Oneraghte</td>
  </tr>
  <tr>
    <td>145</td>
    <td colspan="2">Bark</td>
    <td>Owajiste</td>
  </tr>
  <tr>
    <td>146</td>
    <td colspan="2">Grass</td>
    <td>Ohonte</td>
  </tr>
  <tr>
    <td>147</td>
    <td colspan="2">Nettle</td>
    <td>Ohrhes</td>
  </tr>
  <tr>
    <td>148</td>
    <td colspan="2">Weed</td>
    <td>Kahontaxa</td>
  </tr>
  <tr>
    <td>149</td>
    <td colspan="2">Flower</td>
    <td>Ojijia</td>
  </tr>
  <tr>
    <td>150</td>
    <td colspan="2">Bread</td>
    <td>Kanatarok</td>
  </tr>
  <tr>
    <td>151</td>
    <td colspan="2">Indian meal</td>
    <td>Oneasti othesera</td>
  </tr>
  <tr>
    <td>152</td>
    <td colspan="2">Flour</td>
    <td>Othesera</td>
  </tr>
  <tr>
    <td>153</td>
    <td colspan="2">Meat</td>
    <td>Owarough</td>
  </tr>
  <tr>
    <td>154</td>
    <td colspan="2">Fat</td>
    <td>Yoresea</td>
  </tr>
  <tr>
    <td>155</td>
    <td colspan="2">Beaver</td>
    <td>Jonitough</td>
  </tr>
  <tr>
    <td>156</td>
    <td colspan="2">Deer</td>
    <td>Oskoneantea</td>
  </tr>
  <tr>
    <td>157</td>
    <td colspan="2">Bison</td>
    <td></td>
  </tr>
  <tr>
    <td>158</td>
    <td colspan="2">Bear</td>
    <td>Oghkwari</td>
  </tr>
  <tr>
    <td>159</td>
    <td colspan="2">Otter</td>
    <td>Tawine</td>
  </tr>
  <tr>
    <td>160</td>
    <td colspan="2">Fox</td>
    <td>Jitsho</td>
  </tr>
  <tr>
    <td>161</td>
    <td colspan="2">Wolf</td>
    <td>Okwaho</td>
  </tr>
  <tr>
    <td>162</td>
    <td colspan="2">Dog</td>
    <td>Ehrhar</td>
  </tr>
  <tr>
    <td>163</td>
    <td colspan="2">Squirrel</td>
    <td>Arosea</td>
  </tr>
  <tr>
    <td>164</td>
    <td colspan="2">Hare</td>
    <td>Tahontanegea</td>
  </tr>
  <tr>
    <td>165</td>
    <td colspan="2">Lynx</td>
    <td></td>
  </tr>
  <tr>
    <td>166</td>
    <td colspan="2">Panther</td>
    <td></td>
  </tr>
  <tr>
    <td>167</td>
    <td colspan="2">Muskrat</td>
    <td>Anokyea</td>
  </tr>
  <tr>
    <td>168</td>
    <td colspan="2">Polecat</td>
    <td>Takoskowa</td>
  </tr>
  <tr>
    <td>169</td>
    <td colspan="2">Hog</td>
    <td>Kwiskwis</td>
  </tr>
  <tr>
    <td>170</td>
    <td colspan="2">Horse</td>
    <td>Yagosateas</td>
  </tr>
  <tr>
    <td>171</td>
    <td colspan="2">Cow</td>
    <td>Canonta</td>
  </tr>
  <tr>
    <td>172</td>
    <td colspan="2">Sheep</td>
    <td>Teyotinakarontoha</td>
  </tr>
  <tr>
    <td>173</td>
    <td colspan="2">Turtle</td>
    <td>Anowara</td>
  </tr>
  <tr>
    <td>174</td>
    <td colspan="2">Toad</td>
    <td>Jighnanatak</td>
  </tr>
  <tr>
    <td>175</td>
    <td colspan="2">Insect</td>
    <td>Otsenown</td>
  </tr>
  <tr>
    <td>176</td>
    <td colspan="2">Snake</td>
    <td>Onyare<span class="pagenum" id="Page_268">268</span></td>
  </tr>
  <tr>
    <td>177</td>
    <td colspan="2">Bird</td>
    <td>Jiteaha</td>
  </tr>
  <tr>
    <td>178</td>
    <td colspan="2">Egg</td>
    <td>Onhonsa</td>
  </tr>
  <tr>
    <td>179</td>
    <td colspan="2">Feather</td>
    <td>Ostosera</td>
  </tr>
  <tr>
    <td>180</td>
    <td colspan="2">Claw</td>
    <td>Otjiera</td>
  </tr>
  <tr>
    <td>181</td>
    <td colspan="2">Beak</td>
    <td>Ojikeweyeanta</td>
  </tr>
  <tr>
    <td>182</td>
    <td colspan="2">Wing</td>
    <td>Oweya</td>
  </tr>
  <tr>
    <td>183</td>
    <td colspan="2">Goose</td>
    <td>Onasakeara</td>
  </tr>
  <tr>
    <td>184</td>
    <td colspan="2">Partridge</td>
    <td>Oghkwesea</td>
  </tr>
  <tr>
    <td>185</td>
    <td colspan="2">Duck</td>
    <td>Sora</td>
  </tr>
  <tr>
    <td>186</td>
    <td colspan="2">Pigeon</td>
    <td>Orite</td>
  </tr>
  <tr>
    <td>187</td>
    <td colspan="2">Plover</td>
    <td></td>
  </tr>
  <tr>
    <td>188</td>
    <td colspan="2">Turkey</td>
    <td>Skawerowane</td>
  </tr>
  <tr>
    <td>189</td>
    <td colspan="2">Crow</td>
    <td>Jokawe</td>
  </tr>
  <tr>
    <td>190</td>
    <td colspan="2">Robin</td>
    <td>Jiskoko</td>
  </tr>
  <tr>
    <td>191</td>
    <td colspan="2">Eagle</td>
    <td>Oteanyea</td>
  </tr>
  <tr>
    <td>192</td>
    <td colspan="2">Hawk</td>
    <td>Karhakoha</td>
  </tr>
  <tr>
    <td>193</td>
    <td colspan="2">Snipe</td>
    <td>Tawistawis</td>
  </tr>
  <tr>
    <td>194</td>
    <td colspan="2">Owl</td>
    <td>Ohowa</td>
  </tr>
  <tr>
    <td>195</td>
    <td colspan="2">Woodpecker</td>
    <td>Kwarare</td>
  </tr>
  <tr>
    <td>196</td>
    <td colspan="2">Fish</td>
    <td>Keantsiea</td>
  </tr>
  <tr>
    <td>197</td>
    <td colspan="2">Trout</td>
    <td>Tyotyaktea</td>
  </tr>
  <tr>
    <td>198</td>
    <td colspan="2">Bass</td>
    <td>Ojikakwara</td>
  </tr>
  <tr>
    <td>199</td>
    <td colspan="2">Pike</td>
    <td>Jikonsis</td>
  </tr>
  <tr>
    <td>200</td>
    <td colspan="2">Sturgeon</td>
    <td>Nikeanjiakowa</td>
  </tr>
  <tr>
    <td>201</td>
    <td colspan="2">Sunfish</td>
    <td>Karaghkwakeanjiea</td>
  </tr>
  <tr>
    <td>202</td>
    <td colspan="2">Fin</td>
    <td>Odare</td>
  </tr>
  <tr>
    <td>203</td>
    <td colspan="2">Scale</td>
    <td>Otsta</td>
  </tr>
  <tr>
    <td>204</td>
    <td colspan="2">White</td>
    <td>Kearakea</td>
  </tr>
  <tr>
    <td>205</td>
    <td colspan="2">Black</td>
    <td>Kahonji</td>
  </tr>
  <tr>
    <td>206</td>
    <td colspan="2">Red</td>
    <td>Onegweantara</td>
  </tr>
  <tr>
    <td>207</td>
    <td colspan="2">Blue</td>
    <td>Oronya</td>
  </tr>
  <tr>
    <td>208</td>
    <td colspan="2">Yellow</td>
    <td>Oginigwur</td>
  </tr>
  <tr>
    <td>209</td>
    <td colspan="2">Green</td>
    <td>Ohonte</td>
  </tr>
  <tr>
    <td>210</td>
    <td colspan="2">Great</td>
    <td>Kowanea</td>
  </tr>
  <tr>
    <td>211</td>
    <td colspan="2">Small</td>
    <td>Niwaa</td>
  </tr>
  <tr>
    <td>212</td>
    <td colspan="2">Strong</td>
    <td>Kashatste</td>
  </tr>
  <tr>
    <td>213</td>
    <td colspan="2">Weak</td>
    <td>Yoyatakeaheyea</td>
  </tr>
  <tr>
    <td>214</td>
    <td colspan="2">Old</td>
    <td>Oksteaha</td>
  </tr>
  <tr>
    <td>215</td>
    <td colspan="2">Young</td>
    <td>Nityoyeaha</td>
  </tr>
  <tr>
    <td>216</td>
    <td colspan="2">Good</td>
    <td>Yoyawere</td>
  </tr>
  <tr>
    <td>217</td>
    <td colspan="2">Bad</td>
    <td>Wahetkea</td>
  </tr>
  <tr>
    <td>218</td>
    <td colspan="2">Handsome</td>
    <td>Yorase</td>
  </tr>
  <tr>
    <td>219</td>
    <td colspan="2">Ugly</td>
    <td>Wahetkea</td>
  </tr>
  <tr>
    <td>220</td>
    <td colspan="2">Alive</td>
    <td>Yonhe</td>
  </tr>
  <tr>
    <td>221</td>
    <td colspan="2">Dead</td>
    <td>Yaweaheyea</td>
  </tr>
  <tr>
    <td>222</td>
    <td colspan="2">Life</td>
    <td>Yonhe</td>
  </tr>
  <tr>
    <td>223</td>
    <td colspan="2">Death</td>
    <td>Keaheyea</td>
  </tr>
  <tr>
    <td>224</td>
    <td colspan="2">Cold</td>
    <td>Yotore</td>
  </tr>
  <tr>
    <td>225</td>
    <td colspan="2">Hot</td>
    <td>Yotarihea</td>
  </tr>
  <tr>
    <td>226</td>
    <td colspan="2">Sour</td>
    <td>Teyohyojis<span class="pagenum" id="Page_269">269</span></td>
  </tr>
  <tr>
    <td>227</td>
    <td colspan="2">Sweet</td>
    <td>Yaweko</td>
  </tr>
  <tr>
    <td>228</td>
    <td colspan="2">Bitter</td>
    <td>Yotskara</td>
  </tr>
  <tr>
    <td>229</td>
    <td colspan="2">I</td>
    <td>Iih</td>
  </tr>
  <tr>
    <td>230</td>
    <td colspan="2">Thou</td>
    <td>Ise</td>
  </tr>
  <tr>
    <td>231</td>
    <td colspan="2">He</td>
    <td>Raonha</td>
  </tr>
  <tr>
    <td>232</td>
    <td colspan="2">She</td>
    <td>Aonha</td>
  </tr>
  <tr>
    <td>233</td>
    <td colspan="2">They</td>
    <td>Rononha</td>
  </tr>
  <tr>
    <td>234</td>
    <td colspan="2">You, Ye</td>
    <td>Jiyoha</td>
  </tr>
  <tr>
    <td>235</td>
    <td colspan="2">We</td>
    <td>Onkyoha</td>
  </tr>
  <tr>
    <td>236</td>
    <td colspan="2">This</td>
    <td>Keaikea</td>
  </tr>
  <tr>
    <td>237</td>
    <td colspan="2">That</td>
    <td>Toikea</td>
  </tr>
  <tr>
    <td>238</td>
    <td colspan="2">All</td>
    <td>Agwegon</td>
  </tr>
  <tr>
    <td>239</td>
    <td colspan="2">Part</td>
    <td>Otyake</td>
  </tr>
  <tr>
    <td>240</td>
    <td colspan="2">Who</td>
    <td>Onka</td>
  </tr>
  <tr>
    <td>241</td>
    <td colspan="2">Near</td>
    <td>Niyorea</td>
  </tr>
  <tr>
    <td>242</td>
    <td colspan="2">Far off</td>
    <td>Ino</td>
  </tr>
  <tr>
    <td>243</td>
    <td colspan="2">To-day</td>
    <td>Keaweante</td>
  </tr>
  <tr>
    <td>244</td>
    <td colspan="2">Yesterday</td>
    <td>Teteare</td>
  </tr>
  <tr>
    <td>245</td>
    <td colspan="2">To-morrow</td>
    <td>Eayhorheane</td>
  </tr>
  <tr>
    <td>246</td>
    <td colspan="2">By and by</td>
    <td>Owagehaseaha</td>
  </tr>
  <tr>
    <td>247</td>
    <td colspan="2">Yes</td>
    <td>Ea</td>
  </tr>
  <tr>
    <td>248</td>
    <td colspan="2">No</td>
    <td>Yahtea</td>
  </tr>
  <tr>
    <td>249</td>
    <td colspan="2">Perhaps</td>
    <td>Tokul</td>
  </tr>
  <tr>
    <td>250</td>
    <td colspan="2">Above</td>
    <td>Enegea</td>
  </tr>
  <tr>
    <td>251</td>
    <td colspan="2">Under</td>
    <td>Onagon</td>
  </tr>
  <tr>
    <td>252</td>
    <td colspan="2">Within</td>
    <td>Onagounonga</td>
  </tr>
  <tr>
    <td>253</td>
    <td colspan="2">Without</td>
    <td>Atstenongati</td>
  </tr>
  <tr>
    <td>254</td>
    <td colspan="2">On</td>
    <td>Ethogh</td>
  </tr>
  <tr>
    <td>255</td>
    <td colspan="2">Something</td>
    <td>Onheno</td>
  </tr>
  <tr>
    <td>256</td>
    <td colspan="2">Nothing</td>
    <td>Yaghotheno</td>
  </tr>
  <tr>
    <td>257</td>
    <td colspan="2">One</td>
    <td>Easka</td>
  </tr>
  <tr>
    <td>258</td>
    <td colspan="2">Two</td>
    <td>Tekeni</td>
  </tr>
  <tr>
    <td>259</td>
    <td colspan="2">Three</td>
    <td>Aghsea</td>
  </tr>
  <tr>
    <td>260</td>
    <td colspan="2">Four</td>
    <td>Kieri</td>
  </tr>
  <tr>
    <td>261</td>
    <td colspan="2">Five</td>
    <td>Wisk</td>
  </tr>
  <tr>
    <td>262</td>
    <td colspan="2">Six</td>
    <td>Yayak</td>
  </tr>
  <tr>
    <td>263</td>
    <td colspan="2">Seven</td>
    <td>Jatak</td>
  </tr>
  <tr>
    <td>264</td>
    <td colspan="2">Eight</td>
    <td>Satego</td>
  </tr>
  <tr>
    <td>265</td>
    <td colspan="2">Nine</td>
    <td>Tiyohto</td>
  </tr>
  <tr>
    <td>266</td>
    <td colspan="2">Ten</td>
    <td>Oyeri</td>
  </tr>
  <tr>
    <td>267</td>
    <td colspan="2">Eleven</td>
    <td>Easkayaweare</td>
  </tr>
  <tr>
    <td>268</td>
    <td colspan="2">Twelve</td>
    <td>Tekniyaweare</td>
  </tr>
  <tr>
    <td>269</td>
    <td colspan="2">Thirteen</td>
    <td>Aghseayaweare</td>
  </tr>
  <tr>
    <td>270</td>
    <td colspan="2">Fourteen</td>
    <td>Kaiyeriyaweare</td>
  </tr>
  <tr>
    <td>271</td>
    <td colspan="2">Fifteen</td>
    <td>Wiskyaweare</td>
  </tr>
  <tr>
    <td>272</td>
    <td colspan="2">Sixteen</td>
    <td>Yayakyaweare</td>
  </tr>
  <tr>
    <td>273</td>
    <td colspan="2">Seventeen</td>
    <td>Jatakyaweare</td>
  </tr>
  <tr>
    <td>274</td>
    <td colspan="2">Eighteen</td>
    <td>Sategoyaweare</td>
  </tr>
  <tr>
    <td>275</td>
    <td colspan="2">Nineteen</td>
    <td>Tiyohtoyaweare</td>
  </tr>
  <tr>
    <td>276</td>
    <td colspan="2">Twenty</td>
    <td>Tewasea</td>
  </tr>
  <tr>
    <td>277</td>
    <td colspan="2">Thirty</td>
    <td>Aghseaniwaghsea<span class="pagenum" id="Page_270">270</span></td>
  </tr>
  <tr>
    <td>278</td>
    <td colspan="2">Forty</td>
    <td>Kaieriniwaghsea</td>
  </tr>
  <tr>
    <td>279</td>
    <td colspan="2">Fifty</td>
    <td>Wiskniwaghsea</td>
  </tr>
  <tr>
    <td>280</td>
    <td colspan="2">Sixty</td>
    <td>Yayakniwaghsea</td>
  </tr>
  <tr>
    <td>281</td>
    <td colspan="2">Seventy</td>
    <td>Jatakniwaghsea</td>
  </tr>
  <tr>
    <td>282</td>
    <td colspan="2">Eighty</td>
    <td>Sategoniwaghsea</td>
  </tr>
  <tr>
    <td>283</td>
    <td colspan="2">Ninety</td>
    <td>Tiyohtoniwaghsea</td>
  </tr>
  <tr>
    <td>284</td>
    <td colspan="2">One hundred</td>
    <td>Easkateweanyawe</td>
  </tr>
  <tr>
    <td>285</td>
    <td colspan="2">Two hundred</td>
    <td>Tekeniteweanyawe</td>
  </tr>
  <tr>
    <td>286</td>
    <td colspan="2">One thousand</td>
    <td>Oyeriteweanyawe</td>
  </tr>
  <tr>
    <td>287</td>
    <td colspan="2">Two thousand</td>
    <td>Teweayawe eghtseraghsea</td>
  </tr>
  <tr>
    <td>288</td>
    <td colspan="2">One million</td>
    <td></td>
  </tr>
  <tr>
    <td>289</td>
    <td colspan="2">To eat<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">113</a></td>
    <td>Teayontskahou</td>
  </tr>
  <tr>
    <td>290</td>
    <td colspan="2">To drink</td>
    <td>Eayehnekira</td>
  </tr>
  <tr>
    <td>291</td>
    <td colspan="2">To run</td>
    <td>Teayoraghtate</td>
  </tr>
  <tr>
    <td>292</td>
    <td colspan="2">To walk</td>
    <td>Eayonteanti</td>
  </tr>
  <tr>
    <td>293</td>
    <td colspan="2">To dance</td>
    <td>Teayenonyakwe</td>
  </tr>
  <tr>
    <td>294</td>
    <td colspan="2">To fly</td>
    <td>Teankatea</td>
  </tr>
  <tr>
    <td>295</td>
    <td colspan="2">To laugh</td>
    <td>Eayakoyeshough</td>
  </tr>
  <tr>
    <td>296</td>
    <td colspan="2">To cry</td>
    <td>Teayoseanthough</td>
  </tr>
  <tr>
    <td>297</td>
    <td colspan="2">To burn</td>
    <td>Eawatsha</td>
  </tr>
  <tr>
    <td>298</td>
    <td colspan="2">To love</td>
    <td>Eayontatenoronkwe</td>
  </tr>
  <tr>
    <td>299</td>
    <td colspan="2">To go</td>
    <td>Eayonteanti</td>
  </tr>
  <tr>
    <td>300</td>
    <td colspan="2">To strike</td>
    <td>Eayeyeanti</td>
  </tr>
  <tr>
    <td>301</td>
    <td colspan="2">To kill</td>
    <td>Eayontateriyo</td>
  </tr>
  <tr>
    <td>302</td>
    <td colspan="2">To sing</td>
    <td>Eayontereanotea</td>
  </tr>
  <tr>
    <td>303</td>
    <td colspan="2">To sleep</td>
    <td>Eayakotawe</td>
  </tr>
  <tr>
    <td>304</td>
    <td colspan="2">To speak</td>
    <td>Eayontati</td>
  </tr>
  <tr>
    <td>305</td>
    <td colspan="2">To die</td>
    <td>Eayaighheye</td>
  </tr>
  <tr>
    <td>306</td>
    <td colspan="2">To see</td>
    <td>Eayontkaghtho</td>
  </tr>
  <tr>
    <td>307</td>
    <td colspan="2">To hear</td>
    <td>Eayoronkhe</td>
  </tr>
  <tr>
    <td>308</td>
    <td colspan="2">To think</td>
    <td>Eayonontonyeawe</td>
  </tr>
  <tr>
    <td>309</td>
    <td colspan="2">War cry</td>
    <td>Waontskwararonyea</td>
  </tr>
  <tr>
    <td>310</td>
    <td colspan="2">Retreat cry</td>
    <td>Tontatsyatonek</td>
  </tr>
  <tr>
    <td>311</td>
    <td colspan="2">To give</td>
    <td>Eayontatea</td>
  </tr>
  <tr>
    <td>312</td>
    <td colspan="2">To carry</td>
    <td>Eayehhawe</td>
  </tr>
  <tr>
    <td>313</td>
    <td colspan="2">To tie</td>
    <td>Eayenereanke</td>
  </tr>
  <tr>
    <td>314</td>
    <td colspan="2">Walking</td>
    <td>Yagohteantyohatyea</td>
  </tr>
  <tr>
    <td>315</td>
    <td colspan="2">Singing</td>
    <td>Yereanote</td>
  </tr>
  <tr>
    <td>316</td>
    <td colspan="2">Dancing</td>
    <td>Teyakononyakwea</td>
  </tr>
  <tr>
    <td>317</td>
    <td colspan="2">Crying</td>
    <td>Teyoseanthous</td>
  </tr>
  <tr>
    <td>318</td>
    <td colspan="2">To be, or exist</td>
    <td>Eghnoyotea</td>
  </tr>
  <tr>
    <td>319</td>
    <td colspan="2">He is</td>
    <td>Raonhase</td>
  </tr>
  <tr>
    <td>320</td>
    <td colspan="2">I am</td>
    <td>Iighse.</td>
  </tr>
</table>

<div class="footnote">

<p><a id="Footnote_113" href="#FNanchor_113" class="label">113</a>
If there is no infinitive, insert verbs in their original form, as, He eats, &amp;c.</p></div>
<p><span class="pagenum" id="Page_271">271</span></p>

<h3><span class="smcap">Cayuga.</span></h3>

<table class="list">
  <tr>
    <td>1</td>
    <td colspan="2">God</td>
    <td>Niyoh</td>
  </tr>
  <tr>
    <td>2</td>
    <td colspan="2">Devil</td>
    <td>Onesoono</td>
  </tr>
  <tr>
    <td>3</td>
    <td colspan="2">Man</td>
    <td>Najina</td>
  </tr>
  <tr>
    <td>4</td>
    <td colspan="2">Woman</td>
    <td>Konheghtie</td>
  </tr>
  <tr>
    <td>5</td>
    <td colspan="2">Boy</td>
    <td>Aksaa</td>
  </tr>
  <tr>
    <td>6</td>
    <td colspan="2">Girl</td>
    <td>Exaa</td>
  </tr>
  <tr>
    <td>7</td>
    <td colspan="2">Child</td>
    <td>Exaa</td>
  </tr>
  <tr>
    <td>8</td>
    <td colspan="2">Infant</td>
    <td>Onoskwataa</td>
  </tr>
  <tr>
    <td>9</td>
    <td>Father</td>
    <td class="tdc">(my)</td>
    <td>Ihani</td>
  </tr>
  <tr>
    <td>10</td>
    <td>Mother</td>
    <td class="tdc">â€œ</td>
    <td>Iknoha</td>
  </tr>
  <tr>
    <td>11</td>
    <td>Husband</td>
    <td class="tdc">â€œ</td>
    <td>Ionkniniago</td>
  </tr>
  <tr>
    <td>12</td>
    <td>Wife</td>
    <td class="tdc">â€œ</td>
    <td>Iongiahisko</td>
  </tr>
  <tr>
    <td>13</td>
    <td>Son</td>
    <td class="tdc">â€œ</td>
    <td>Ihihawog</td>
  </tr>
  <tr>
    <td>14</td>
    <td>Daughter</td>
    <td class="tdc">â€œ</td>
    <td>Ikhehawog</td>
  </tr>
  <tr>
    <td>15</td>
    <td>Brother</td>
    <td class="tdc">â€œ</td>
    <td>Itekyatehnonte</td>
  </tr>
  <tr>
    <td>16</td>
    <td>Sister</td>
    <td class="tdc">â€œ</td>
    <td>Kekeaha</td>
  </tr>
  <tr>
    <td>17</td>
    <td colspan="2">An Indian</td>
    <td>Ongwehowe</td>
  </tr>
  <tr>
    <td>18</td>
    <td colspan="2">Head</td>
    <td>Onowaa</td>
  </tr>
  <tr>
    <td>19</td>
    <td colspan="2">Hair</td>
    <td>Ononkia</td>
  </tr>
  <tr>
    <td>20</td>
    <td colspan="2">Face</td>
    <td>Okonsa</td>
  </tr>
  <tr>
    <td>21</td>
    <td colspan="2">Scalp</td>
    <td>Onoha</td>
  </tr>
  <tr>
    <td>22</td>
    <td colspan="2">Ear</td>
    <td>Honta</td>
  </tr>
  <tr>
    <td>23</td>
    <td colspan="2">Eye</td>
    <td>Okaghha</td>
  </tr>
  <tr>
    <td>24</td>
    <td colspan="2">Nose</td>
    <td>Onyohsia</td>
  </tr>
  <tr>
    <td>25</td>
    <td colspan="2">Mouth</td>
    <td>Sishakaent</td>
  </tr>
  <tr>
    <td>26</td>
    <td colspan="2">Tongue</td>
    <td>Aweanaghsa</td>
  </tr>
  <tr>
    <td>27</td>
    <td colspan="2">Tooth</td>
    <td>Onojia</td>
  </tr>
  <tr>
    <td>28</td>
    <td colspan="2">Beard</td>
    <td>Okosteaa</td>
  </tr>
  <tr>
    <td>29</td>
    <td colspan="2">Neck</td>
    <td>Onyaa</td>
  </tr>
  <tr>
    <td>30</td>
    <td colspan="2">Arm</td>
    <td>Oneantsa</td>
  </tr>
  <tr>
    <td>31</td>
    <td colspan="2">Shoulder</td>
    <td>Oghnesia</td>
  </tr>
  <tr>
    <td>32</td>
    <td colspan="2">Back</td>
    <td>Eshoghne</td>
  </tr>
  <tr>
    <td>33</td>
    <td colspan="2">Hand</td>
    <td>Eshoghtage</td>
  </tr>
  <tr>
    <td>34</td>
    <td colspan="2">Finger</td>
    <td>Onia</td>
  </tr>
  <tr>
    <td>35</td>
    <td colspan="2">Nail</td>
    <td>Ojeighta</td>
  </tr>
  <tr>
    <td>36</td>
    <td colspan="2">Breast</td>
    <td>Oahsia</td>
  </tr>
  <tr>
    <td>37</td>
    <td colspan="2">Body</td>
    <td>Oyeonta</td>
  </tr>
  <tr>
    <td>38</td>
    <td colspan="2">Leg</td>
    <td>Oghsena</td>
  </tr>
  <tr>
    <td>39</td>
    <td colspan="2">Navel</td>
    <td>Kotshetot</td>
  </tr>
  <tr>
    <td>40</td>
    <td colspan="2">Thigh</td>
    <td>Onhoska</td>
  </tr>
  <tr>
    <td>41</td>
    <td colspan="2">Knee</td>
    <td>Okontsha</td>
  </tr>
  <tr>
    <td>42</td>
    <td colspan="2">Foot</td>
    <td>Oshita</td>
  </tr>
  <tr>
    <td>43</td>
    <td colspan="2">Toe</td>
    <td>Oghyakwea</td>
  </tr>
  <tr>
    <td>44</td>
    <td colspan="2">Heel</td>
    <td>Iyatage</td>
  </tr>
  <tr>
    <td>45</td>
    <td colspan="2">Bone</td>
    <td>Ostienda</td>
  </tr>
  <tr>
    <td>46</td>
    <td colspan="2">Heart</td>
    <td>Kawiaghsa</td>
  </tr>
  <tr>
    <td>47</td>
    <td colspan="2">Liver</td>
    <td>Gotwesia</td>
  </tr>
  <tr>
    <td>48</td>
    <td colspan="2">Windpipe</td>
    <td>Ohowa</td>
  </tr>
  <tr>
    <td>49</td>
    <td colspan="2">Stomach</td>
    <td>Onekreanda<span class="pagenum" id="Page_272">272</span></td>
  </tr>
  <tr>
    <td>50</td>
    <td colspan="2">Bladder</td>
    <td>Onheha</td>
  </tr>
  <tr>
    <td>51</td>
    <td colspan="2">Blood</td>
    <td>Otgweasa</td>
  </tr>
  <tr>
    <td>52</td>
    <td colspan="2">Vein</td>
    <td>Ojinohyada</td>
  </tr>
  <tr>
    <td>53</td>
    <td colspan="2">Sinew</td>
    <td>Ojinohyada</td>
  </tr>
  <tr>
    <td>54</td>
    <td colspan="2">Flesh</td>
    <td>Owaho</td>
  </tr>
  <tr>
    <td>55</td>
    <td colspan="2">Skin</td>
    <td>Ogoneghwa</td>
  </tr>
  <tr>
    <td>56</td>
    <td colspan="2">Seat</td>
    <td>Ondiadakwa</td>
  </tr>
  <tr>
    <td>57</td>
    <td colspan="2">Ankle</td>
    <td>Ojihougwa</td>
  </tr>
  <tr>
    <td>58</td>
    <td colspan="2">Town</td>
    <td>Kanatae</td>
  </tr>
  <tr>
    <td>59</td>
    <td colspan="2">House</td>
    <td>Kanosiod</td>
  </tr>
  <tr>
    <td>60</td>
    <td colspan="2">Door</td>
    <td>Kanhoha</td>
  </tr>
  <tr>
    <td>61</td>
    <td colspan="2">Lodge</td>
    <td>Teyetasta</td>
  </tr>
  <tr>
    <td>62</td>
    <td colspan="2">Chief</td>
    <td>Aghseanewane</td>
  </tr>
  <tr>
    <td>63</td>
    <td colspan="2">Warrior</td>
    <td>Osgeagehta</td>
  </tr>
  <tr>
    <td>64</td>
    <td colspan="2">Friend</td>
    <td>Aterotsera</td>
  </tr>
  <tr>
    <td>65</td>
    <td colspan="2">Enemy</td>
    <td>Ondateswaes</td>
  </tr>
  <tr>
    <td>66</td>
    <td colspan="2">Kettle</td>
    <td>Kanadsia</td>
  </tr>
  <tr>
    <td>67</td>
    <td colspan="2">Arrow</td>
    <td>Kanoh</td>
  </tr>
  <tr>
    <td>68</td>
    <td colspan="2">Bow</td>
    <td>Adota</td>
  </tr>
  <tr>
    <td>69</td>
    <td colspan="2">War Club</td>
    <td>Kajihwaodriohta</td>
  </tr>
  <tr>
    <td>70</td>
    <td colspan="2">Spear</td>
    <td>Kaghsigwa</td>
  </tr>
  <tr>
    <td>71</td>
    <td colspan="2">Axe</td>
    <td>Atokea</td>
  </tr>
  <tr>
    <td>72</td>
    <td colspan="2">Gun</td>
    <td>Kaota</td>
  </tr>
  <tr>
    <td>73</td>
    <td colspan="2">Knife</td>
    <td>Kainatra</td>
  </tr>
  <tr>
    <td>74</td>
    <td colspan="2">Flint</td>
    <td>Atrakwenda</td>
  </tr>
  <tr>
    <td>75</td>
    <td colspan="2">Boat</td>
    <td>Kaowa</td>
  </tr>
  <tr>
    <td>76</td>
    <td colspan="2">Ship</td>
    <td>Kaowagowa</td>
  </tr>
  <tr>
    <td>77</td>
    <td colspan="2">Shoe</td>
    <td>Ataghkwa</td>
  </tr>
  <tr>
    <td>78</td>
    <td colspan="2">Legging</td>
    <td>Kaisra</td>
  </tr>
  <tr>
    <td>79</td>
    <td colspan="2">Coat</td>
    <td>Atyatawitra</td>
  </tr>
  <tr>
    <td>80</td>
    <td colspan="2">Shirt</td>
    <td>Nikaheha</td>
  </tr>
  <tr>
    <td>81</td>
    <td colspan="2">Breechcloth</td>
    <td>Katrotaa</td>
  </tr>
  <tr>
    <td>82</td>
    <td colspan="2">Sash</td>
    <td>Teatniagwistrista</td>
  </tr>
  <tr>
    <td>83</td>
    <td colspan="2">Headdress</td>
    <td>Tiodnaawonhasta</td>
  </tr>
  <tr>
    <td>84</td>
    <td colspan="2">Pipe</td>
    <td>Atsiokwaghta</td>
  </tr>
  <tr>
    <td>85</td>
    <td colspan="2">Wampum</td>
    <td>Otkoa</td>
  </tr>
  <tr>
    <td>86</td>
    <td colspan="2">Tobacco</td>
    <td>Oyeangwa</td>
  </tr>
  <tr>
    <td>87</td>
    <td colspan="2">Sky</td>
    <td>Otshata</td>
  </tr>
  <tr>
    <td>88</td>
    <td colspan="2">Heaven</td>
    <td>Kaohyage</td>
  </tr>
  <tr>
    <td>89</td>
    <td colspan="2">Sun</td>
    <td>Kaaghkwa</td>
  </tr>
  <tr>
    <td>90</td>
    <td colspan="2">Moon</td>
    <td>Soheghkakaaghkwa</td>
  </tr>
  <tr>
    <td>91</td>
    <td colspan="2">Star</td>
    <td>Ojishonda</td>
  </tr>
  <tr>
    <td>92</td>
    <td colspan="2">Day</td>
    <td>Onisrate</td>
  </tr>
  <tr>
    <td>93</td>
    <td colspan="2">Night</td>
    <td>Asohe</td>
  </tr>
  <tr>
    <td>94</td>
    <td colspan="2">Light</td>
    <td>Teyohate</td>
  </tr>
  <tr>
    <td>95</td>
    <td colspan="2">Darkness</td>
    <td>Tiyotasontage</td>
  </tr>
  <tr>
    <td>96</td>
    <td colspan="2">Morning</td>
    <td>Sedetsiha</td>
  </tr>
  <tr>
    <td>97</td>
    <td colspan="2">Evening</td>
    <td>Okaasa</td>
  </tr>
  <tr>
    <td>98</td>
    <td colspan="2">Spring</td>
    <td>Kagwetijiha</td>
  </tr>
  <tr>
    <td>99</td>
    <td colspan="2">Summer</td>
    <td>Kakenhage<span class="pagenum" id="Page_273">273</span></td>
  </tr>
  <tr>
    <td>100</td>
    <td colspan="2">Autumn</td>
    <td>Kananagene</td>
  </tr>
  <tr>
    <td>101</td>
    <td colspan="2">Winter</td>
    <td>Kohsreghne</td>
  </tr>
  <tr>
    <td>102</td>
    <td colspan="2">Wind</td>
    <td>Kawaondes</td>
  </tr>
  <tr>
    <td>103</td>
    <td colspan="2">Lightning</td>
    <td>Teweanihos</td>
  </tr>
  <tr>
    <td>104</td>
    <td colspan="2">Thunder</td>
    <td>Kaweanotatias</td>
  </tr>
  <tr>
    <td>105</td>
    <td colspan="2">Rain</td>
    <td>Ostaondion</td>
  </tr>
  <tr>
    <td>106</td>
    <td colspan="2">Snow</td>
    <td>Onieye</td>
  </tr>
  <tr>
    <td>107</td>
    <td colspan="2">Hail</td>
    <td>Oidriondio</td>
  </tr>
  <tr>
    <td>108</td>
    <td colspan="2">Fire</td>
    <td>Ojista</td>
  </tr>
  <tr>
    <td>109</td>
    <td colspan="2">Water</td>
    <td>Onikanos</td>
  </tr>
  <tr>
    <td>110</td>
    <td colspan="2">Ice</td>
    <td>Oitre</td>
  </tr>
  <tr>
    <td>111</td>
    <td colspan="2">Earth&mdash;Land</td>
    <td>Oeanja</td>
  </tr>
  <tr>
    <td>112</td>
    <td colspan="2">Sea</td>
    <td>Kanyateowaneghne</td>
  </tr>
  <tr>
    <td>113</td>
    <td colspan="2">Lake</td>
    <td>Kanyataeni</td>
  </tr>
  <tr>
    <td>114</td>
    <td colspan="2">River</td>
    <td>Kihade</td>
  </tr>
  <tr>
    <td>115</td>
    <td colspan="2">Spring</td>
    <td>Oghnawaot</td>
  </tr>
  <tr>
    <td>116</td>
    <td colspan="2">Stream</td>
    <td>Oghyeanto</td>
  </tr>
  <tr>
    <td>117</td>
    <td colspan="2">Valley</td>
    <td>Teyostowento</td>
  </tr>
  <tr>
    <td>118</td>
    <td colspan="2">Hill</td>
    <td>Onontae</td>
  </tr>
  <tr>
    <td>119</td>
    <td colspan="2">Mountain</td>
    <td>Onontowanea</td>
  </tr>
  <tr>
    <td>120</td>
    <td colspan="2">Plain</td>
    <td>Kaheantae</td>
  </tr>
  <tr>
    <td>121</td>
    <td colspan="2">Forest</td>
    <td>Kahago</td>
  </tr>
  <tr>
    <td>122</td>
    <td colspan="2">Meadow</td>
    <td>Ustondriakta</td>
  </tr>
  <tr>
    <td>123</td>
    <td colspan="2">Bog</td>
    <td>Oweanjanawe</td>
  </tr>
  <tr>
    <td>124</td>
    <td colspan="2">Island</td>
    <td>Kaweghnod</td>
  </tr>
  <tr>
    <td>125</td>
    <td colspan="2">Stone</td>
    <td>Kaskwa</td>
  </tr>
  <tr>
    <td>126</td>
    <td colspan="2">Rock</td>
    <td>Osteaha</td>
  </tr>
  <tr>
    <td>127</td>
    <td colspan="2">Silver</td>
    <td>Kawistanoo</td>
  </tr>
  <tr>
    <td>128</td>
    <td colspan="2">Copper</td>
    <td>Ogwenida</td>
  </tr>
  <tr>
    <td>129</td>
    <td colspan="2">Iron</td>
    <td>Kaniawasa</td>
  </tr>
  <tr>
    <td>130</td>
    <td colspan="2">Lead</td>
    <td>Kanikanawis</td>
  </tr>
  <tr>
    <td>131</td>
    <td colspan="2">Maize</td>
    <td>Oneha</td>
  </tr>
  <tr>
    <td>132</td>
    <td colspan="2">Wheat</td>
    <td>Onajia</td>
  </tr>
  <tr>
    <td>133</td>
    <td colspan="2">Oats</td>
    <td>Oats</td>
  </tr>
  <tr>
    <td>134</td>
    <td colspan="2">Potatoe</td>
    <td>Onata</td>
  </tr>
  <tr>
    <td>135</td>
    <td colspan="2">Turnip</td>
    <td>Okteha</td>
  </tr>
  <tr>
    <td>136</td>
    <td colspan="2">Tree</td>
    <td>Krael</td>
  </tr>
  <tr>
    <td>137</td>
    <td colspan="2">Wood</td>
    <td>Oyeanda</td>
  </tr>
  <tr>
    <td>138</td>
    <td colspan="2">Pine</td>
    <td>Ostaa</td>
  </tr>
  <tr>
    <td>139</td>
    <td colspan="2">Oak</td>
    <td>Kakata</td>
  </tr>
  <tr>
    <td>140</td>
    <td colspan="2">Ash</td>
    <td>Kahoweya</td>
  </tr>
  <tr>
    <td>141</td>
    <td colspan="2">Elm</td>
    <td>Oshkra</td>
  </tr>
  <tr>
    <td>142</td>
    <td colspan="2">Basswood</td>
    <td>Ohotra</td>
  </tr>
  <tr>
    <td>143</td>
    <td colspan="2">Shrub</td>
    <td>Ohonda</td>
  </tr>
  <tr>
    <td>144</td>
    <td colspan="2">Leaf</td>
    <td>Ouraghta</td>
  </tr>
  <tr>
    <td>145</td>
    <td colspan="2">Bark</td>
    <td>Owajista</td>
  </tr>
  <tr>
    <td>146</td>
    <td colspan="2">Grass</td>
    <td>Owenoghkra</td>
  </tr>
  <tr>
    <td>147</td>
    <td colspan="2">Nettle</td>
    <td>Owhesra</td>
  </tr>
  <tr>
    <td>148</td>
    <td colspan="2">Weed</td>
    <td>Owenokrasod</td>
  </tr>
  <tr>
    <td>149</td>
    <td colspan="2">Flower</td>
    <td>Oweha<span class="pagenum" id="Page_274">274</span></td>
  </tr>
  <tr>
    <td>150</td>
    <td colspan="2">Bread</td>
    <td>Onada</td>
  </tr>
  <tr>
    <td>151</td>
    <td colspan="2">Indian Meal</td>
    <td>Oneha otetra</td>
  </tr>
  <tr>
    <td>152</td>
    <td colspan="2">Flour</td>
    <td>Otetra</td>
  </tr>
  <tr>
    <td>153</td>
    <td colspan="2">Meat</td>
    <td>Owahon</td>
  </tr>
  <tr>
    <td>154</td>
    <td colspan="2">Fat</td>
    <td>Osea</td>
  </tr>
  <tr>
    <td>155</td>
    <td colspan="2">Beaver</td>
    <td>Akaniago</td>
  </tr>
  <tr>
    <td>156</td>
    <td colspan="2">Deer</td>
    <td>Wahontes</td>
  </tr>
  <tr>
    <td>157</td>
    <td colspan="2">Bison</td>
  </tr>
  <tr>
    <td>158</td>
    <td colspan="2">Bear</td>
    <td>Yekwai</td>
  </tr>
  <tr>
    <td>159</td>
    <td colspan="2">Otter</td>
    <td>Jutedro</td>
  </tr>
  <tr>
    <td>160</td>
    <td colspan="2">Fox</td>
    <td>Ishaie</td>
  </tr>
  <tr>
    <td>161</td>
    <td colspan="2">Wolf</td>
    <td>Tahioni</td>
  </tr>
  <tr>
    <td>162</td>
    <td colspan="2">Dog</td>
    <td>Shoas</td>
  </tr>
  <tr>
    <td>163</td>
    <td colspan="2">Squirrel</td>
    <td>Joniskro</td>
  </tr>
  <tr>
    <td>164</td>
    <td colspan="2">Hare</td>
    <td>Toutaend</td>
  </tr>
  <tr>
    <td>165</td>
    <td colspan="2">Lynx</td>
    <td></td>
  </tr>
  <tr>
    <td>166</td>
    <td colspan="2">Panther</td>
    <td></td>
  </tr>
  <tr>
    <td>167</td>
    <td colspan="2">Muskrat</td>
    <td>Te out</td>
  </tr>
  <tr>
    <td>168</td>
    <td colspan="2">Polecat</td>
    <td>Kanewageha</td>
  </tr>
  <tr>
    <td>169</td>
    <td colspan="2">Hog</td>
    <td>Kwiskwis</td>
  </tr>
  <tr>
    <td>170</td>
    <td colspan="2">Horse</td>
    <td>Kaondanenkwi</td>
  </tr>
  <tr>
    <td>171</td>
    <td colspan="2">Cow</td>
    <td>Tidoskwaout</td>
  </tr>
  <tr>
    <td>172</td>
    <td colspan="2">Sheep</td>
    <td>Teyodinekaondoa</td>
  </tr>
  <tr>
    <td>173</td>
    <td colspan="2">Turtle</td>
    <td>Kaniaghtengowa</td>
  </tr>
  <tr>
    <td>174</td>
    <td colspan="2">Toad</td>
    <td>Naskwagaonta</td>
  </tr>
  <tr>
    <td>175</td>
    <td colspan="2">Insect</td>
    <td>Otsinowa</td>
  </tr>
  <tr>
    <td>176</td>
    <td colspan="2">Snake</td>
    <td>Osaista</td>
  </tr>
  <tr>
    <td>177</td>
    <td colspan="2">Bird</td>
    <td>Jiteae</td>
  </tr>
  <tr>
    <td>178</td>
    <td colspan="2">Egg</td>
    <td>Onhosia</td>
  </tr>
  <tr>
    <td>179</td>
    <td colspan="2">Feather</td>
    <td>Ostotra</td>
  </tr>
  <tr>
    <td>180</td>
    <td colspan="2">Claw</td>
    <td>Otsiouhta</td>
  </tr>
  <tr>
    <td>181</td>
    <td colspan="2">Beak</td>
    <td>Kaniantasa</td>
  </tr>
  <tr>
    <td>182</td>
    <td colspan="2">Wing</td>
    <td>Kawaontes</td>
  </tr>
  <tr>
    <td>183</td>
    <td colspan="2">Goose</td>
    <td>Honkak</td>
  </tr>
  <tr>
    <td>184</td>
    <td colspan="2">Partridge</td>
    <td>Kawesea</td>
  </tr>
  <tr>
    <td>185</td>
    <td colspan="2">Duck</td>
    <td>Oheao</td>
  </tr>
  <tr>
    <td>186</td>
    <td colspan="2">Pigeon</td>
    <td>Jakowa</td>
  </tr>
  <tr>
    <td>187</td>
    <td colspan="2">Plover</td>
    <td></td>
  </tr>
  <tr>
    <td>188</td>
    <td colspan="2">Turkey</td>
    <td>Sohout</td>
  </tr>
  <tr>
    <td>189</td>
    <td colspan="2">Crow</td>
    <td>Kaghka</td>
  </tr>
  <tr>
    <td>190</td>
    <td colspan="2">Robin</td>
    <td>Jiskoko</td>
  </tr>
  <tr>
    <td>191</td>
    <td colspan="2">Eagle</td>
    <td>Nataongowa</td>
  </tr>
  <tr>
    <td>192</td>
    <td colspan="2">Hawk</td>
    <td>Tekayatakwa</td>
  </tr>
  <tr>
    <td>193</td>
    <td colspan="2">Snipe</td>
    <td>Tawistewi</td>
  </tr>
  <tr>
    <td>194</td>
    <td colspan="2">Owl</td>
    <td>Owa</td>
  </tr>
  <tr>
    <td>195</td>
    <td colspan="2">Woodpecker</td>
    <td>Kwaa</td>
  </tr>
  <tr>
    <td>196</td>
    <td colspan="2">Fish</td>
    <td>Otsionda</td>
  </tr>
  <tr>
    <td>197</td>
    <td colspan="2">Trout</td>
    <td>Tiadatsea</td>
  </tr>
  <tr>
    <td>198</td>
    <td colspan="2">Bass</td>
    <td>Onoksa</td>
  </tr>
  <tr>
    <td>199</td>
    <td colspan="2">Pike</td>
    <td>Jikonsis<span class="pagenum" id="Page_275">275</span></td>
  </tr>
  <tr>
    <td>200</td>
    <td colspan="2">Sturgeon</td>
    <td>Kajhista</td>
  </tr>
  <tr>
    <td>201</td>
    <td colspan="2">Sunfish</td>
    <td>Oaghkwaonio</td>
  </tr>
  <tr>
    <td>202</td>
    <td colspan="2">Fin</td>
    <td>Owaia</td>
  </tr>
  <tr>
    <td>203</td>
    <td colspan="2">Scale</td>
    <td>Otsta</td>
  </tr>
  <tr>
    <td>204</td>
    <td colspan="2">White</td>
    <td>Keaankea</td>
  </tr>
  <tr>
    <td>205</td>
    <td colspan="2">Black</td>
    <td>Sweandaea</td>
  </tr>
  <tr>
    <td>206</td>
    <td colspan="2">Red</td>
    <td>Otkwenjia</td>
  </tr>
  <tr>
    <td>207</td>
    <td colspan="2">Blue</td>
    <td>Drinaea</td>
  </tr>
  <tr>
    <td>208</td>
    <td colspan="2">Yellow</td>
    <td>Jitkwa</td>
  </tr>
  <tr>
    <td>209</td>
    <td colspan="2">Green</td>
    <td>Drahtaea</td>
  </tr>
  <tr>
    <td>210</td>
    <td colspan="2">Great</td>
    <td>Kowanea</td>
  </tr>
  <tr>
    <td>211</td>
    <td colspan="2">Small</td>
    <td>Niwaa</td>
  </tr>
  <tr>
    <td>212</td>
    <td colspan="2">Strong</td>
    <td>Kashatste</td>
  </tr>
  <tr>
    <td>213</td>
    <td colspan="2">Weak</td>
    <td>Oyatakeaheyo</td>
  </tr>
  <tr>
    <td>214</td>
    <td colspan="2">Old</td>
    <td>Ostea</td>
  </tr>
  <tr>
    <td>215</td>
    <td colspan="2">Young</td>
    <td>Ongwetasea</td>
  </tr>
  <tr>
    <td>216</td>
    <td colspan="2">Good</td>
    <td>Oyanri</td>
  </tr>
  <tr>
    <td>217</td>
    <td colspan="2">Bad</td>
    <td>Waetgea</td>
  </tr>
  <tr>
    <td>218</td>
    <td colspan="2">Handsome</td>
    <td>Oyanri</td>
  </tr>
  <tr>
    <td>219</td>
    <td colspan="2">Ugly</td>
    <td>Waetkea</td>
  </tr>
  <tr>
    <td>220</td>
    <td colspan="2">Alive</td>
    <td>Onhe</td>
  </tr>
  <tr>
    <td>221</td>
    <td colspan="2">Dead</td>
    <td>Aweaheyea</td>
  </tr>
  <tr>
    <td>222</td>
    <td colspan="2">Life</td>
    <td>Onhe</td>
  </tr>
  <tr>
    <td>223</td>
    <td colspan="2">Death</td>
    <td>Keaheyea</td>
  </tr>
  <tr>
    <td>224</td>
    <td colspan="2">Cold</td>
    <td>Otowi</td>
  </tr>
  <tr>
    <td>225</td>
    <td colspan="2">Hot</td>
    <td>Otaiho</td>
  </tr>
  <tr>
    <td>226</td>
    <td colspan="2">Sour</td>
    <td>Teyohyojis</td>
  </tr>
  <tr>
    <td>227</td>
    <td colspan="2">Sweet</td>
    <td>Okao</td>
  </tr>
  <tr>
    <td>228</td>
    <td colspan="2">Bitter</td>
    <td>Odjiwagea</td>
  </tr>
  <tr>
    <td>229</td>
    <td colspan="2">I</td>
    <td>I</td>
  </tr>
  <tr>
    <td>230</td>
    <td colspan="2">Thou</td>
    <td>Ise</td>
  </tr>
  <tr>
    <td>231</td>
    <td colspan="2">He</td>
    <td>Aoha</td>
  </tr>
  <tr>
    <td>232</td>
    <td colspan="2">She</td>
    <td>Kaoha</td>
  </tr>
  <tr>
    <td>233</td>
    <td colspan="2">They</td>
    <td>Onoha</td>
  </tr>
  <tr>
    <td>234</td>
    <td colspan="2">You Ye</td>
    <td>Johha</td>
  </tr>
  <tr>
    <td>235</td>
    <td colspan="2">We</td>
    <td>Oukyoha</td>
  </tr>
  <tr>
    <td>236</td>
    <td colspan="2">This</td>
    <td>Neangea</td>
  </tr>
  <tr>
    <td>237</td>
    <td colspan="2">That</td>
    <td>Shigea</td>
  </tr>
  <tr>
    <td>238</td>
    <td colspan="2">All</td>
    <td>Gwegon</td>
  </tr>
  <tr>
    <td>239</td>
    <td colspan="2">Part</td>
    <td>Tewadisto</td>
  </tr>
  <tr>
    <td>240</td>
    <td colspan="2">Who</td>
    <td>Sonaot</td>
  </tr>
  <tr>
    <td>241</td>
    <td colspan="2">Near</td>
    <td>Niyoea</td>
  </tr>
  <tr>
    <td>242</td>
    <td colspan="2">Far off</td>
    <td>Ino</td>
  </tr>
  <tr>
    <td>243</td>
    <td colspan="2">To-day</td>
    <td>Wanewanisade</td>
  </tr>
  <tr>
    <td>244</td>
    <td colspan="2">Yesterday</td>
    <td>Tedea</td>
  </tr>
  <tr>
    <td>245</td>
    <td colspan="2">To-morrow</td>
    <td>Iyohea</td>
  </tr>
  <tr>
    <td>246</td>
    <td colspan="2">By and by</td>
    <td>Swegeha</td>
  </tr>
  <tr>
    <td>247</td>
    <td colspan="2">Yes</td>
    <td>Eghea</td>
  </tr>
  <tr>
    <td>248</td>
    <td colspan="2">No</td>
    <td>Teah</td>
  </tr>
  <tr>
    <td>249</td>
    <td colspan="2">Perhaps</td>
    <td>Tokatgisa<span class="pagenum" id="Page_276">276</span></td>
  </tr>
  <tr>
    <td>250</td>
    <td colspan="2">Above</td>
    <td>Hetgea</td>
  </tr>
  <tr>
    <td>251</td>
    <td colspan="2">Under</td>
    <td>Nagon</td>
  </tr>
  <tr>
    <td>252</td>
    <td colspan="2">Within</td>
    <td>Nagongwadi</td>
  </tr>
  <tr>
    <td>253</td>
    <td colspan="2">Without</td>
    <td>Atstegwadi</td>
  </tr>
  <tr>
    <td>254</td>
    <td colspan="2">On</td>
    <td>Ethogh</td>
  </tr>
  <tr>
    <td>255</td>
    <td colspan="2">Something</td>
    <td>Tikaweaniyoh</td>
  </tr>
  <tr>
    <td>256</td>
    <td colspan="2">Nothing</td>
    <td>Teaskoutea</td>
  </tr>
  <tr>
    <td>257</td>
    <td colspan="2">One</td>
    <td>Skat</td>
  </tr>
  <tr>
    <td>258</td>
    <td colspan="2">Two</td>
    <td>Tekni</td>
  </tr>
  <tr>
    <td>259</td>
    <td colspan="2">Three</td>
    <td>Segh</td>
  </tr>
  <tr>
    <td>260</td>
    <td colspan="2">Four</td>
    <td>Kei</td>
  </tr>
  <tr>
    <td>261</td>
    <td colspan="2">Five</td>
    <td>Wis</td>
  </tr>
  <tr>
    <td>262</td>
    <td colspan="2">Six</td>
    <td>Yei</td>
  </tr>
  <tr>
    <td>263</td>
    <td colspan="2">Seven</td>
    <td>Jatak</td>
  </tr>
  <tr>
    <td>264</td>
    <td colspan="2">Eight</td>
    <td>Tekro</td>
  </tr>
  <tr>
    <td>265</td>
    <td colspan="2">Nine</td>
    <td>Tyohto</td>
  </tr>
  <tr>
    <td>266</td>
    <td colspan="2">Ten</td>
    <td>Waghsea</td>
  </tr>
  <tr>
    <td>267</td>
    <td colspan="2">Eleven</td>
    <td>Skatskaie</td>
  </tr>
  <tr>
    <td>268</td>
    <td colspan="2">Twelve</td>
    <td>Tekniskaie</td>
  </tr>
  <tr>
    <td>269</td>
    <td colspan="2">Thirteen</td>
    <td>Aghseghskaie</td>
  </tr>
  <tr>
    <td>270</td>
    <td colspan="2">Fourteen</td>
    <td>Keiskaie</td>
  </tr>
  <tr>
    <td>271</td>
    <td colspan="2">Fifteen</td>
    <td>Wiskaie</td>
  </tr>
  <tr>
    <td>272</td>
    <td colspan="2">Sixteen</td>
    <td>Yeiskaie</td>
  </tr>
  <tr>
    <td>273</td>
    <td colspan="2">Seventeen</td>
    <td>Jatakskaie</td>
  </tr>
  <tr>
    <td>274</td>
    <td colspan="2">Eighteen</td>
    <td>Tikroskaie</td>
  </tr>
  <tr>
    <td>275</td>
    <td colspan="2">Nineteen</td>
    <td>Tyohtoskaie</td>
  </tr>
  <tr>
    <td>276</td>
    <td colspan="2">Twenty</td>
    <td>Tewaghsea</td>
  </tr>
  <tr>
    <td>277</td>
    <td colspan="2">Thirty</td>
    <td>Seniwaghsea</td>
  </tr>
  <tr>
    <td>278</td>
    <td colspan="2">Forty</td>
    <td>Keiniwaghsea</td>
  </tr>
  <tr>
    <td>279</td>
    <td colspan="2">Fifty</td>
    <td>Wisniwaghsea</td>
  </tr>
  <tr>
    <td>280</td>
    <td colspan="2">Sixty</td>
    <td>Yeiniwaghsea</td>
  </tr>
  <tr>
    <td>281</td>
    <td colspan="2">Seventy</td>
    <td>Jatakniwaghsea</td>
  </tr>
  <tr>
    <td>282</td>
    <td colspan="2">Eighty</td>
    <td>Tekroniwagshea</td>
  </tr>
  <tr>
    <td>283</td>
    <td colspan="2">Ninety</td>
    <td>Tyohtoniwagshea</td>
  </tr>
  <tr>
    <td>284</td>
    <td colspan="2">One hundred</td>
    <td>Skateweaniawe</td>
  </tr>
  <tr>
    <td>285</td>
    <td colspan="2">Two hundred</td>
    <td>Tekniteweaniawe</td>
  </tr>
  <tr>
    <td>286</td>
    <td colspan="2">One thousand</td>
    <td>Waghseanateweaniawe</td>
  </tr>
  <tr>
    <td>287</td>
    <td colspan="2">Two thousand</td>
    <td>Teweaniaweetsaghsea</td>
  </tr>
  <tr>
    <td>288</td>
    <td colspan="2">One million</td>
    <td></td>
  </tr>
  <tr>
    <td>289</td>
    <td colspan="2">To eat</td>
    <td>Eyondikoni</td>
  </tr>
  <tr>
    <td>290</td>
    <td colspan="2">To drink</td>
    <td>Eyehnikiha</td>
  </tr>
  <tr>
    <td>291</td>
    <td colspan="2">To run</td>
    <td>Tesental</td>
  </tr>
  <tr>
    <td>292</td>
    <td colspan="2">To walk</td>
    <td>Eyohteanti</td>
  </tr>
  <tr>
    <td>293</td>
    <td colspan="2">To dance</td>
    <td>Teyontkwa</td>
  </tr>
  <tr>
    <td>294</td>
    <td colspan="2">To fly</td>
    <td>Teankate</td>
  </tr>
  <tr>
    <td>295</td>
    <td colspan="2">To laugh</td>
    <td>Iyakoyonde</td>
  </tr>
  <tr>
    <td>296</td>
    <td colspan="2">To cry</td>
    <td>Teyoseanthou</td>
  </tr>
  <tr>
    <td>297</td>
    <td colspan="2">To burn</td>
    <td>Ewatsia</td>
  </tr>
  <tr>
    <td>298</td>
    <td colspan="2">To love</td>
    <td>Teyondatnoonk</td>
  </tr>
  <tr>
    <td>299</td>
    <td colspan="2">To go</td>
    <td>Eyonteandi<span class="pagenum" id="Page_277">277</span></td>
  </tr>
  <tr>
    <td>300</td>
    <td colspan="2">To stride</td>
    <td>Eyegoheg</td>
  </tr>
  <tr>
    <td>301</td>
    <td colspan="2">To kill</td>
    <td>Eyondatriyo</td>
  </tr>
  <tr>
    <td>302</td>
    <td colspan="2">To sing</td>
    <td>Eyontreanote</td>
  </tr>
  <tr>
    <td>303</td>
    <td colspan="2">To sleep</td>
    <td>Jakota</td>
  </tr>
  <tr>
    <td>304</td>
    <td colspan="2">To speak</td>
    <td>Iyeghtaea</td>
  </tr>
  <tr>
    <td>305</td>
    <td colspan="2">To die</td>
    <td>Iyaihhe</td>
  </tr>
  <tr>
    <td>306</td>
    <td colspan="2">To see</td>
    <td>Iyontkaghto</td>
  </tr>
  <tr>
    <td>307</td>
    <td colspan="2">To hear</td>
    <td>Ayohonk</td>
  </tr>
  <tr>
    <td>308</td>
    <td colspan="2">To think<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">114</a></td>
    <td>Ayonontonio</td>
  </tr>
  <tr>
    <td>309</td>
    <td colspan="2">War cry</td>
    <td>Yontskwaeonio</td>
  </tr>
  <tr>
    <td>310</td>
    <td colspan="2">Retreat cry</td>
    <td>Jatego</td>
  </tr>
  <tr>
    <td>311</td>
    <td colspan="2">To give</td>
    <td>Eayontatea</td>
  </tr>
  <tr>
    <td>312</td>
    <td colspan="2">To carry</td>
    <td>Eyeha</td>
  </tr>
  <tr>
    <td>313</td>
    <td colspan="2">To tie</td>
    <td>Ayeshaondak</td>
  </tr>
  <tr>
    <td>314</td>
    <td colspan="2">Walking</td>
    <td>Goghteandiahandia</td>
  </tr>
  <tr>
    <td>315</td>
    <td colspan="2">Singing</td>
    <td>Eeanot</td>
  </tr>
  <tr>
    <td>316</td>
    <td colspan="2">Dancing</td>
    <td>Teyagotkwea</td>
  </tr>
  <tr>
    <td>317</td>
    <td colspan="2">Crying</td>
    <td>Teyoseantwas</td>
  </tr>
  <tr>
    <td>318</td>
    <td colspan="2">To be, or exist</td>
    <td>Nethonanyohtohaag</td>
  </tr>
  <tr>
    <td>319</td>
    <td colspan="2">He is</td>
    <td>Aohase</td>
  </tr>
  <tr>
    <td>320</td>
    <td colspan="2">I am</td>
    <td>Ii</td>
  </tr>
</table>

<div class="footnote">

<p><a id="Footnote_114" href="#FNanchor_114" class="label">114</a>
If there is no infinitive, insert verbs in their simplest concrete form, i. e., indicative
mood, present tense, first person, singular, as, he thinks, &amp;c.</p></div>
<hr class="chap" />

<p><span class="pagenum" id="Page_278">278</span></p>

<h2 id="M">(M.)<br />

<span class="large" id="SHEARMAN">Letter from Mr. Richard U. Shearman to Henry R.
Schoolcraft.</span></h2>

<p class="author">
<i>Vernon, October 4th, 1845.</i><br />
</p>

<p><span class="smcap">Sir</span>: I completed the enumeration of the Oneida Indians some
days ago, but delayed sending a return to you to ascertain the Indian
names. It doubtless contains all the information you require at this
particular time. Several families are included in the marshalâ€™s enumeration
of the inhabitants of the town of Vernon. The remainder
reside in Madison county.</p>

<p>The houses of these Indians are generally much better than the <i>log</i>
houses of the whites, being constructed of hewn, even jointed logs,
with shingle roofs and good windows. There are three good frame
houses belonging to them;&mdash;one of these is a very handsome one,
belonging to Skenado. I noticed in it some tasty fringed window
curtains and good carpets. The Indians whom you met at Oneida
were the <i>flower</i> of the tribe, being mostly farmers, who raise a sufficiency
of produce for their comfortable support. There are several
heads of families in my list, who cultivate no land of their own, but
gain a subsistence by chopping wood and performing farm labor for
others.</p>

<p>The whole number of families, I make, as you will perceive, 31.
The whole number of houses I believe is but 28, but in each of these
houses I found two families. The number of persons is 157. The
count of last winter, which made 180 souls, was made with reference
to retaining a certain amount of missionary funds, and Mr. Stafford,
the Indian attorney, tells me it was made too high. Skenado says
the tribe in this State numbers just 200 souls, of whom 40 are with
the Onondagas.</p>

<p class="author">
<i>Vernon, December 16th, 1845.</i><br />
</p>

<p>â€œI have filled up your Indian vocabulary to-day. I wrote down
the words as they were given to me by one Johnson, a pretty intelligent
man, who sometimes acts as interpreter. My orthography may
be somewhat at fault, owing to my limited knowledge of the Indian
manner of sounding the letters of the English alphabet. In general,
I have endeavored to spell the words according to their sound in
English, though the letter <i>a</i> is used often as in the English, and often
to express the sound of <i>ah!</i> With this exception, and the use of
<i>hon</i>, <i>han</i> and <i>hun</i>, to express a sound of which nothing in the English
can convey an accurate impression, the spelling accords with the
<span class="pagenum" id="Page_279">279</span>
pronunciation. The Indian from whom I obtained the information
informs me he knows of no words in his language to express such
large numbers as <i>thousands</i> and <i>millions</i>. I have, therefore, in the
cases of those numbers, filled the blanks with the Indian for <i>ten hundred</i>
and <i>ten hundred thousand</i>; that is, in the latter case, <i>ten hundred
ten hundreds</i>.</p>

<p>â€œI hope the table will be satisfactory, and that it may be of aid to
you in making the comparison between the languages which you
desire.</p>

<p class="author">
â€œBelieve me, your friend, &amp;c.<br />
â€œRICHARD U. SHEARMAN.â€<br />
</p>

<h3><span class="smcap">Oneida.</span></h3>

<table class="list">
  <tr>
    <td>223</td>
    <td></td>
  </tr>
  <tr>
    <td>224 Alive</td>
    <td>Loon ha.</td>
  </tr>
  <tr>
    <td>225 Dead</td>
    <td>La wan ha yun.</td>
  </tr>
  <tr>
    <td>226 Life</td>
    <td>Yun ha.</td>
  </tr>
  <tr>
    <td>227 Death</td>
    <td>Ya wu ha yah.</td>
  </tr>
  <tr>
    <td>228 Cold</td>
    <td>Yut ho lah.</td>
  </tr>
  <tr>
    <td>229 Hot</td>
    <td>Yu ta le han.</td>
  </tr>
  <tr>
    <td>230 Sour</td>
    <td>Ta yo yo gis.</td>
  </tr>
  <tr>
    <td>231 Sweet</td>
    <td>Ya wa gon.</td>
  </tr>
  <tr>
    <td>232 Bitter</td>
    <td>Yut ska lot.</td>
  </tr>
  <tr>
    <td>233 I</td>
    <td>Ee.</td>
  </tr>
  <tr>
    <td>234 Thou</td>
    <td>Eesa.</td>
  </tr>
  <tr>
    <td></td>
    <td><span class="space2"><i>He</i></span><span class="space2"><i>she.</i></span></td>
  </tr>
  <tr>
    <td>235 He or she</td>
    <td>La oon ha&mdash;a oon ha.</td>
  </tr>
  <tr>
    <td>236 We</td>
    <td>Tat ne jah loo.</td>
  </tr>
  <tr>
    <td>237 You</td>
    <td>Eesa.</td>
  </tr>
  <tr>
    <td>238 They</td>
    <td>Lo no hah.</td>
  </tr>
  <tr>
    <td>239 This</td>
    <td>Kah e kah.</td>
  </tr>
  <tr>
    <td>240 That</td>
    <td>To e kuh.</td>
  </tr>
  <tr>
    <td>241 All</td>
    <td>A qua kon.</td>
  </tr>
  <tr>
    <td>242 Part</td>
    <td>Ta kah ha sioun.</td>
  </tr>
  <tr>
    <td>243 Many</td>
    <td>A so.</td>
  </tr>
  <tr>
    <td>244 Who</td>
    <td>Hon ka.</td>
  </tr>
  <tr>
    <td>245 Near</td>
    <td>Ac tah.</td>
  </tr>
  <tr>
    <td>246 Far-off</td>
    <td>E non.</td>
  </tr>
  <tr>
    <td>247 To-day</td>
    <td>Ka wan da.</td>
  </tr>
  <tr>
    <td>248 Yesterday</td>
    <td>Ta tan.</td>
  </tr>
  <tr>
    <td>249 To-morrow</td>
    <td>A yul ha na.</td>
  </tr>
  <tr>
    <td>250 Yes</td>
    <td>Ha.</td>
  </tr>
  <tr>
    <td>251 No</td>
    <td>Yah ten.</td>
  </tr>
  <tr>
    <td>252 Perhaps</td>
    <td>To ga no nah.</td>
  </tr>
  <tr>
    <td>253 Above</td>
    <td>A nah kan.</td>
  </tr>
  <tr>
    <td>254 Wonder</td>
    <td>An ta ka.</td>
  </tr>
  <tr>
    <td>255 Within</td>
    <td>Na gon.</td>
  </tr>
  <tr>
    <td>256 Without</td>
    <td>Ats ta.</td>
  </tr>
  <tr>
    <td>257 On</td>
    <td>Ka ha le.<span class="pagenum" id="Page_280">280</span></td>
  </tr>
  <tr>
    <td>258 Something</td>
    <td>Ot hok no ho ta.</td>
  </tr>
  <tr>
    <td>259 Nothing</td>
    <td>Ya ha ta non.</td>
  </tr>
  <tr>
    <td>260 One</td>
    <td>Ans cot.</td>
  </tr>
  <tr>
    <td>261 Two</td>
    <td>Da ga nee.</td>
  </tr>
  <tr>
    <td>262 Three</td>
    <td>Ha son.</td>
  </tr>
  <tr>
    <td>263 Four</td>
    <td>Ki ya lee.</td>
  </tr>
  <tr>
    <td>264 Five</td>
    <td>Wisk.</td>
  </tr>
  <tr>
    <td>265 Six</td>
    <td>Yah yak.</td>
  </tr>
  <tr>
    <td>266 Seven</td>
    <td>Ja dak.</td>
  </tr>
  <tr>
    <td>267 Eight</td>
    <td>Ta ka lon.</td>
  </tr>
  <tr>
    <td>268 Nine</td>
    <td>Wa tlon.</td>
  </tr>
  <tr>
    <td>269 Ten</td>
    <td>O ya lee.</td>
  </tr>
  <tr>
    <td>270 Eleven</td>
    <td>Ans cot ya wa la.</td>
  </tr>
  <tr>
    <td>271 Twelve</td>
    <td>Da ga na ya wa la.</td>
  </tr>
  <tr>
    <td>272 Thirteen</td>
    <td>Ha son ya wa la.</td>
  </tr>
  <tr>
    <td>273 Fourteen</td>
    <td>Ki ya lu ya wa la.</td>
  </tr>
  <tr>
    <td>274 Fifteen</td>
    <td>Wisk ya wa la.</td>
  </tr>
  <tr>
    <td>275 Sixteen</td>
    <td>Ya yah ya wa la.</td>
  </tr>
  <tr>
    <td>276 Seventeen</td>
    <td>Ja dak ya wa la.</td>
  </tr>
  <tr>
    <td>277 Eighteen</td>
    <td>Ta ka lon ya wa la.</td>
  </tr>
  <tr>
    <td>278 Nineteen</td>
    <td>Wa tlon ya wa la.</td>
  </tr>
  <tr>
    <td>279 Twenty</td>
    <td>Ta was hon.</td>
  </tr>
  <tr>
    <td>280 Thirty</td>
    <td>Ha son ne was hon.</td>
  </tr>
  <tr>
    <td>281 Forty</td>
    <td>Ki ya lu ne was.</td>
  </tr>
  <tr>
    <td>282 Fifty</td>
    <td>Wisk ne was.</td>
  </tr>
  <tr>
    <td>283 Sixty</td>
    <td>Yah yak ne was.</td>
  </tr>
  <tr>
    <td>283 Seventy</td>
    <td>Ja dak ne was.</td>
  </tr>
  <tr>
    <td>284 Eighty</td>
    <td>Ta ka lon ne was.</td>
  </tr>
  <tr>
    <td>285 Ninety</td>
    <td>Wa tlon ne was.</td>
  </tr>
  <tr>
    <td>286 One hundred</td>
    <td>Ans cot ta wa ne a wa.</td>
  </tr>
  <tr>
    <td>287 Two hundred</td>
    <td>Da ga na ta wa ne a wa.</td>
  </tr>
  <tr>
    <td>288 One thousand</td>
    <td>O ya lee ta wa ne a wa.</td>
  </tr>
  <tr>
    <td>289 Two thousand</td>
    <td>Ta was ha ta wa ne a wa.</td>
  </tr>
  <tr>
    <td>290 Million</td>
    <td>O ya lu ta wa ne a wa-o ya lee ta wa ne a wa.</td>
  </tr>
  <tr>
    <td>291 To eat</td>
    <td>Yon take hon ne.</td>
  </tr>
  <tr>
    <td>292 To drink</td>
    <td>Yah na kee lah.</td>
  </tr>
  <tr>
    <td>293 To run</td>
    <td>Yah dak ha.</td>
  </tr>
  <tr>
    <td>294</td>
  </tr>
  <tr>
    <td>295 To walk</td>
    <td>Ee yun.</td>
  </tr>
  <tr>
    <td>296</td>
  </tr>
  <tr>
    <td>297 To dance</td>
    <td>Ta yunt qua.</td>
  </tr>
  <tr>
    <td>298 To laugh</td>
    <td>Yah go yas hon.</td>
  </tr>
  <tr>
    <td>299 To cry</td>
    <td>Da yon unt os.</td>
  </tr>
  <tr>
    <td>300 To burn</td>
    <td>U dek ha.</td>
  </tr>
  <tr>
    <td>301 To love</td>
    <td>Ee no lon qua.</td>
  </tr>
  <tr>
    <td>302 To go</td>
    <td>Wa hon ta de.</td>
  </tr>
  <tr>
    <td>303 To strike</td>
    <td>Wa a gon lek.</td>
  </tr>
  <tr>
    <td>304 To kill</td>
    <td>Wa gon wa lew.<span class="pagenum" id="Page_281">281</span></td>
  </tr>
  <tr>
    <td>305 To sing</td>
    <td>Ka lon no ta.</td>
  </tr>
  <tr>
    <td>306 To sleep</td>
    <td>Ya go tas.</td>
  </tr>
  <tr>
    <td>307 To die</td>
    <td>Wa a ee ha ya.</td>
  </tr>
  <tr>
    <td>308 To sit</td>
    <td>Ya day lon.</td>
  </tr>
  <tr>
    <td>309 To speak</td>
    <td>Ya god ha la.</td>
  </tr>
  <tr>
    <td>310 To see</td>
    <td>Wa ont kot.</td>
  </tr>
  <tr>
    <td>311 To hear</td>
    <td>Yah got hon day.</td>
  </tr>
  <tr>
    <td>312 To think</td>
    <td>Yonnon ton nion ha.</td>
  </tr>
  <tr>
    <td>313 To shout</td>
    <td>Tay ya go hon let.</td>
  </tr>
  <tr>
    <td>314 The war cry</td>
    <td>At lee yos la tay ya go hon let.</td>
  </tr>
  <tr>
    <td>315 To shout</td>
    <td>Ta ya go hon let.</td>
  </tr>
  <tr>
    <td>316 The retreat</td>
    <td>Wa ha day go.</td>
  </tr>
  <tr>
    <td>317 To give</td>
    <td>Wa han da don.</td>
  </tr>
  <tr>
    <td>318 To carry</td>
    <td>Yay ha we.</td>
  </tr>
  <tr>
    <td>319 To tie</td>
    <td>Ka warn.</td>
  </tr>
  <tr>
    <td>320 Walking</td>
    <td>Ee yen.</td>
  </tr>
  <tr>
    <td>321 Singing</td>
    <td>Ka lon no ta.</td>
  </tr>
  <tr>
    <td>322 Dancing</td>
    <td>Ta hat qua.</td>
  </tr>
  <tr>
    <td>323 Crying</td>
    <td>Das yon unt os.</td>
  </tr>
  <tr>
    <td>324 To exist</td>
    <td>Ya gon ha.</td>
  </tr>
  <tr>
    <td>325 I am</td>
    <td>E gon ha.</td>
  </tr>
</table>

<p>The preceding part of this vocabulary, taken by myself, together
with the entire vocabularies of the Onondaga and the Seneca, which
are necessary to render the comparison complete, are omitted.
<span class="pagenum" id="Page_282">282</span></p>

<hr class="chap" />

<h2 id="N">(N.)<br />

<span id="WALKER" class="large">Letter from Mr. D. E. Walker to Henry R. Schoolcraft.</span></h2>

<p class="author">
<i>Batavia, July 26th, 1845.</i></p>

<p><span class="smcap">Mr. Schoolcraft</span>: I have visited the mound on Dr. Noltanâ€™s
farm. Nothing of great importance can be learned from it. I
should think it about fifty rods from the creek, and elevated, perhaps,
some eight feet above the general level of the ground.</p>

<p>A similar one is also found about two miles south of this, and, as
is this, it is on high ground, of circular form, and with a radius of
about one rod. They were discovered about thirty or thirty-five
years since. Nothing has been found in them, save human bones.
The first, some nine or ten years since, was nearly all ploughed up
and scraped into the road.</p>

<p>It is said that â€œsculls, arms and legs were seen on fences, stumps
and the high-way for a long time after they were drawn into the
road.â€</p>

<p>On, some two miles beyond the second was discovered a burial-ground.
At that place were ploughed up shell, bone, or quill-beads.
Near this place was found a brown earthen pot, standing between the
roots of a large tree, (maple, they think) and with a small sapling
grown in it, to some six inches in diameter. Beads of shell, bone or
porcupine quills have often been found. I would have remarked,
that on the first mound stood a hickory-tree some two feet through.
There is also a ridge at the termination of high ground; I say a ridge,
it appeared to me to be a regular fortification. It is, I should judge
from thirty to forty feet in length. It would appear that the ground
was dug down from some distance back, and wheeled to the termination
of high ground, until a bank is thrown up to a height of some
fifteen or twenty feet. This ridge, some think to be natural; others, from
the fact that a smooth stone, about the size and shape of a pestle, was
found in it, think it to be artificial. Perhaps other relics may have
been found in it that would show it to be an artificial formation. All
I could learn (and I rode about seven miles out of my way to converse
with an old inhabitant) was, that this pestle was found in
the ridge, and within three or four feet of its surface.</p>

<p>We may, perhaps, infer something from the size of an underjaw
found here, <i>which is said to have been so large as to much more than
equal that of the largest face in the country</i>.</p>

<p class="author">
Respectfully.<br />
D. E. WALKER.<br />
</p>
<hr class="chap" />
<p><span class="pagenum" id="Page_283">283</span></p>

<h2 id="O">(O.)<br />

<span id="VAN_SCHAACK" class="large">Letter from H. C. Van Schaack, Esq. to Henry R.
Schoolcraft.</span></h2>

<p class="author">
<i>Manlius, July 18th, 1845.</i></p>

<p><span class="smcap">Dear Sir</span>: Yours of yesterday from Jamesville is received. Its
enclosure is the first intimation I have of having been chosen a corresponding
member of the N. Y. Historical Society. I shall be happy
to advance the objects of the Society.</p>

<p>I regret that you have not found it convenient to call, I hope you
will still conclude to come. In the interim, I am convinced that Mr.
C. can advance your objects better than I can; he has read several
addresses on these subjects before the Literary Associations here and
at Syracuse within two years past.</p>

<p>I have a collection of interesting papers (found among my fatherâ€™s
papers at Kinderhook) relating chiefly to Indian affairs during the
first half of the last century in the colony of New-York. These I am
arranging, at my leisure, for the purpose of presentation to the N. Y.
H. Society. I hope also to be able to send some papers of my fatherâ€™s
which will advance the object of the society in rescuing the Indian
names on the east banks of the Hudson from oblivion, and which last
I had intended to forward to the Society through you. But I must
take my time to effect those objects.</p>

<p>Excuse the haste with which this letter is written, as I have only
this moment received your letter, and I do not wish to lose a mail.</p>

<p class="author">
Respectfully yours.</p>

<p class="author">
<i>Manlius, Nov. 22nd, 1845.</i></p>

<p><span class="smcap">Dear Sir</span>: I forwarded to Mr. Gibbs, the librarian, a few days
ago a volume containing various MSS. selected from my fatherâ€™s papers,
relating chiefly to our aboriginal history, and about which
I wrote you some time ago. You will find among them the journal
of Conrad Weiser, Indian interpreter, giving an account of a visit to
the Six Nations in 1745, at which time he accompanied the Senecas
to Oswego, on their way to pay a visit to the Governor of Canada.
You will also find among the papers, the original minutes of the
Grand Council at Albany, in 1745, at which were present commissioners
from Massachusetts, Connecticut, Pennsylvania, and New-York,
with Governors from several of those States and the Sachems
of the Six Nations. I think you will be interested in some of the
papers. When I visit Kinderhook again, I hope to be able to make
some additions to the contribution I have made to the Society. Many
of the old papers relating to land trials, contain matter throwing
light upon Indian names of objects and places. I, however, despair
of ever seeing anything like a completeness of that description.</p>

<p class="author">
Respectfully yours,<br />
H. C. VAN SCHAACK.<br />
</p>
<hr class="chap" />

<p><span class="pagenum" id="Page_284">284</span></p>

<h2 id="P">(P.)<br />

<span id="MORGAN" class="large">Letter from L. T. Morgan, Esq., to H. R. Schoolcraft.</span></h2>

<p class="author">
<i>Rochester, October 7, 1845.</i></p>

<p><span class="smcap">Sir</span>&mdash;You have doubtless seen a notice of the great council of the
Six Nations, recently held at Tonawanda. We call it great, because
we never saw any thing of the kind before, and perhaps never will
again. Three of us started in season, and spent the whole of last
week in attendance, and were also joined by Mr. Hurd, a delegate
from Cayuga. We were there before the council opened, and left
after the fire was raked up. Our budget of information is large, and
overthrows some of our past knowledge, and on the whole, enlarges
our ideas of the vastness and complexity of this Indian fabric. We
are a great way from the bottom yet; we may never reach it, but
what we do bring up to the surface, remunerates richly for the
search.</p>

<p>We learn that at the establishment of the confederacy, fifty sachemships
were founded, and a name assigned to each, which they are still
known by, and which names every sachem of the several sachemdoms,
from the beginning to the present time, has borne. There were also
fifty sub-sachems, or aids; that is, to every sachem was given a sub-sachem
to stand behind him&mdash;in a word, to do his bidding. These
sachemships are still confined to the five nations; the Tuscaroras
were never permitted to have any. They are unequally divided
among the five nations, the Onondagas having as many as fourteen.
The eight original tribes or families still hold to be correct,
as we had it, but each tribe did not have a sachem. In some of
the tribes were two or three, in others none. As the English would
say the Howard family had a peerage in it, so would the Indians say
that a certain tribe or clan had one or two or no sachemships running
in it. The idea seems to be that the sachem did not preside over a
tribe, as that would leave some tribes destitute; but the nine Oneida
sachems, for instance, ruled the Oneida nation conjointly, and when
the nations met in council, would represent it. The fifty sachems
were the only official characters known at the councils of the confederacy.
The sub-sachems and chiefs had nothing to say. And
unanimity, as in the Polish diet, was always necessary. Over this
council, the Tha-do-da-hoh, or great sachem of the confederacy, presided.
He was always taken from the Onondagas, as we heretofore
supposed; but what is very important, it is denied that there was
<span class="pagenum" id="Page_285">285</span>
any such officer as a Tokarihogea, or military chieftain over the confederacy.
They recognize no such office, and deny that Brant was
any thing but a chief, or an officer of the third and lowest class. I
sifted this matter thoroughly, in conversations with Blacksmith, La
Fort, Capt. Frost, and Dr. Wilson, a Cayuga, and am satisfied that
the Tha-do-da-hoh<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">115</a> was the chief ruler of the Iroquois, and that they
had no other. We fell into this error by following Stone, who in
the Life of Brant, pretends to establish in him the title of war chieftain
or Tokarihogea of the confederacy. In relation to the head
warriors or military leaders of the nations, there is still some obscurity.
The Seneca nation has two, but the other nations none. The
truth is, the learning, if we may so call it, of the Iroquois is in the
hands of a few, and it is very difficult to reach it, as those who are
the most learned are the most inveterate Indians, and the least communicative.</p>

<div class="footnote">

<p><a id="Footnote_115" href="#FNanchor_115" class="label">115</a>
This is a Seneca pronunciation of the name written <span class="smcap">Atotarho</span>, by Cusick, and Tatotarho,
by another and older authority. For a figure of this noted primary ruler, as it is
given in Iroquois picture writing, see <a href="#Page_132">page 132</a>.</p>

<p class="author">
H. R. S.</p></div>

<p>Their laws of descent are quite intricate. They follow the female
line, and as the children always follow the tribe of the mother, and
the man never is allowed to marry in his own tribe, it follows that
the father and son are never of the same tribe, and hence the son can
never succeed the father, because the sachemship runs in the tribe of
the father. It really is quite surprising to find such permanent original
institutions among the Iroquois, and still more surprising that
these institutions have never seen the light. If I can construct a
table of descents with any approach to accuracy, I will send it down
to the Historical Society. The idea at the foundation of their law
of descent, is quite a comment upon human nature. The child must
be the son of the mother, though he may not be of his motherâ€™s husband&mdash;quite
and absolutely an original code.</p>

<p>The object of this council was to â€œraise up sachemsâ€ in the place
of those who had died. It would require more room than twenty
letters would furnish to explain what we saw and heard&mdash;the mode
of election and deposition&mdash;the lament for the dead&mdash;the wampum&mdash;the
two sides of the council fire, &amp;c. &amp;c., and the other ceremonies
connected with raising up sachems; also the dances, the preaching,
the feast.</p>

<p>We were well received by the Indians, and they seemed disposed
to give us whatever information we desired on the religious system
of the Iroquois, their marriage and burial rites, &amp;c. Faithfully,</p>

<p class="author">
L. T. MORGAN.</p>

<h2 id="NOTE">NOTE.</h2>

<p>In Mr. Cusickâ€™s statement of his labors, he states that he has been instrumental in
forming <i>three</i> churches, consisting of <i>two hundred members</i>; but he omits noticing the
locality and separate number of these churches. The church over which he presides, at
Tuscarora, constitutes a part, but I am not able to say what part of the number. He
probably includes the Tonewanda church in the estimate; but, from this uncertainty, it
was impossible to bring either definitely into the column of â€œchurch members.â€ A
reference in the appropriate column of the returns from Buffalo, denotes this church also
to be â€œincomplete,â€ as no return from the missionary, Mr. Wright, has been received,
and the interpreter, Mr. Pierce, who filled up the returns for that station, dropped this
column, after inserting <i>five</i> names, under the belief that the information would be given,
and better given, by the missionary himself.</p>

<p>Mr. Hall, of Alleghany, returns one more <i>school</i> than appears in the column of schools,
an error which was not detected till the proof sheets had been returned; nor is it known
whether this includes the schools kept by the Society of Friends on that reservation, no
information having been received from their local teacher, who was, however, verbally
requested to state the number of his pupils.</p>

<p>In the pamphlet of this Society, on Seneca affairs, issued at Baltimore, in 1845, the
number of pupils under their charge, on the Cattaraugus reservation, is stated at 107,
and it is added, that an incipient boarding school for girls had been attempted.</p>

<p>It is not known whether, in the four schools reported by Mr. Bliss, at this reservation,
the teachers and labors of the Society of Friends are included.</p>

<p>Mr. Rockwood, of Tuscarora, states that there is but <i>one</i> school on that reservation.</p>

<p>In the column of octogenarians, a typographical error gives the Tonewandas twenty-five
instead of <i>ten persons</i> who had reached that age.</p>

<p>In filling up the column headed â€œpersons who adhere to the native religion,â€ the
rule was to deduct from the total population, all who were reported as members of any
Christian denomination.</p>

<p>Errata in the text, typographical and critical, which it was impossible to avoid, in the
haste of a legislative publication, made in due course, there has been no opportunity to
notice here, and it is hoped the proper consideration will be made.
</p>
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