PART III.

WORDS, PHRASES, AND SHORT DIALOGUES,

IN THE LANGUAGE OF THE

_LENNI LENAPE, OR DELAWARE INDIANS_.

BY THE REV. JOHN HECKEWELDER,

OF BETHLEHEM.

WORDS, PHRASES, ETC.,

OF THE

LENNI LENAPE, OR DELAWARE INDIANS.

N’mítzi, _I eat_. N’gáuwi, _I drink_. N’wachpácheli, _I awake_. N’ménne, _I drink_. N’papommíssi, _I walk_. N’gagelícksi, _I laugh_. N’mamentschi, _I rejoice_. N’dáschwil, _I swim_. N’manúnxi, _I am angry_. N’mikemósi, _I work_. N’delláchgusi, _I climb_. N’nanipauwi, _I stand_. N’lemáttáchpi, _I sit_. Nópo, nóchpo, n’hóppo, _I smoke_. N’schiweléndam, _I am sorry_. N’gattópui, _I am hungry_. N’gattósomi, _I am thirsty_. N’pálsi, _I am sick_. Nolamálsi, _I am well_. N’nipitíne, _I have the tooth-ache_. N’wilíne, _I have a head-ache_. N’wischási, _I am afraid_. N’wiquíhhalla, _I am tired_. N’tschittanési, _I am strong_. N’schawússi, _I am weak_, _feeble_. N’túppocu, _I am wise_. N’nanólhand, _I am lazy_. N’pomóchksi, _I creep_. N’dellemúske, _I am going away_. N’gattúngwan, _I am sleepy_. Oténink n’da, _I am going to town_. Gelóltowak, _they are quarrelling_. K’dahólel, _I love you_. Kschingálel, _I hate you_. Ponihi, _let me alone_. Palli áal, _go away_. Gótschemunk, _go out of the house_. Ickalli áal, _away with you_. Kschaméhella, _run_. Ne nipauwi, _stop there_. Undach áal, _come here_. Kpáhi, _shut the door_. Tauwúnni, _open the door_, _lid_, &c. Pisellissu, _soft_. Pisalatúlpe, _soft-shelled tortoise_. Kulupátschi, _otherwise_, _on the other hand_, _else_, _however_. Nahalíwi,} Eiyelíwi,} _both_ (of them.) Leu, _true_. Attáne léwi, _it is not true_. Alla gaski lewi, _it cannot be true_. Bíschi, bíschihk, _yes_, _indeed_, (it is so.) N’wingalláuwi, _I like to hunt_. N’winggi mikemósi, _I like to work_. N’schíngi mikemósi, _I don’t like to work_. M’wingínammen, _I like it_. N’wingándammen, _I like the taste_ (of it). N’wíngachpihn, _I like to be here_. N’schíngachpihn, _I dislike being here_. N’mechquihn, _I have a cold, cough_. Undach lénni, _reach it hither_. Undach lénnemáuwil, _reach it to me_. N’gattópui, _I am hungry_. N’gattosomi, _I am thirsty_. N’wiquíhilla, _I am tired, fatigued_. N’tschitannéssi, _I am strong_. N’schauwihilla, _I am weak, faint_. N’wischási, _I am afraid_. N’daptéssi, _I sweat_. N’dágotschi, _I am cold, freezing_. N’dellennówi, _I am a man_. N’dochquéwi, _I am a woman_. N’damándommen, _I feel_. N’leheléche, _I live, exist, draw breath_. Lécheen, _to exist, breathe, draw breath, be alive_. Lechéwon, _breath_.

_Note._ As we would ask a person whom we had not seen for a long time: “Are you _alive_ yet?”--or, is such and such a one yet _alive_? the Indian would say:

Ili kleheléche? _do you draw breath yet_? Leheléche íli nítis, N. N.? _does my favourite friend_ N. N. _yet draw breath_? Gooch ili lehelecheu? _does your father draw breath yet_? Gáhawees ili lehelecheu? _does your mother draw breath yet_? N’tschu! _my friend_. N’tschútti, _dear, beloved friend_. Nitis, _confidential friend_. Geptschat, _a fool_. Geptschátschik, _fools_. Leppóat, _wise_. Leppoeu, _he is wise_. Leppoátschik, _wise men, wise people_. Sókelaan, _it rains_. K’schilaan, _it rains hard_. Pélelaan, _it begins to rain_. Achwi sókelaan, _it rains very hard_. Alla sókelaan, _it has left off raining_. Peelhácquon, _it thunders_. Sasapeléhelleu, _it lightens_. Petaquíechen, _the streams are rising_. M’chaquiéchen, _the streams are up, high_. Choppécat, _the water is deep_. Meetschi higíhelleu, _the waters are falling_. Síchilleu meétschi, _the waters have run off_. Tatehúppecat, _shallow water_. Gahan, _very low water, next to being dried up_. K’schuppéhelleu, _a strong current, riffle_. Pulpécat, _deep dead water, as in a cove or bay_. Clampéching, _a dead running stream, the current imperceptible_. Kscháchan, _the wind_. Ta úndchen? _from whence blows the wind_? Lowannéunk úndchen, _the wind comes from the north_. Schawannéunk úndchen, _the wind comes from the south_. Schawanáchen, _south wind_. Lowannáchen, _north wind_. Wundchennéunk, _in the west_. Gachpatteyéunk, _in the east_. Moschháquot, _a clear sky_. Kschiechpécat, _clear water, clear, pure water_. Achgumhócquat, _cloudy_. Páckenum, _dark_, (very.) Pekenink, _in the dark_. Pisgeu, _it is dark_. Pisgéke, _when it becomes dark_, (is dark.) Mah! _there, take it_! Yuni, _this_. Nanni, nan, _that_. Wullíh, _yonder_. Wáchelemi, _afar off_. Wáchelemat? _is it afar off, a great way off_? Péchuat, _near, nigh_. Pechuwíwi, _near_, (not far off.) Pechútschi, _near_. Pechu lennitti, _directly, presently_. Pechu, _soon_, _directly_. Alíge, _if so_, _nevertheless_. Alíge n’dallemúsca, _I will go for all_, _nevertheless I will go_. Yu úndachqui! _this way_, _to this side_! Icka úndachqui, _to yon side_. Ickalli úndachqui! _still further on that way!_ Wullih! _yonder!_ Wullíh táh! _beyond that!_ Pennó wullíh! _look yonder!_ Nachgiéchen, _it has hit against something_, (cannot move or be driven forward,) as _a joist_, _a pin in a building_. Clagáchen, _it rests on something in the water, is grounded_. Clagáchen amóchol, _the canoe is aground, rests on something_. Clagáchen aschwitchan, _the raft has grounded_. Tauwihilla, _sunk_, _it has sunk_. N’dámochol k’tauwíhille, _my canoe sunk_. Gachpattol amóchol, _take the canoe out of the water_. Gachpallátam, _let us get out and go on shore_. Pusik! _embark!_ (ye.) Pusil! _embark!_ (thou.) Wischíksil! _be thou vigilant, quick, in earnest and exert thyself!_ Wischíksik! _be ye vigilant, in earnest, quick!_ (about it.)

_Note._ The word wischíksi or wischíxi is by the white people interpreted as signifying “_be strong_,” which does not convey the true meaning of this word: it comprehends more; it asks for _exertions to be made, to fulfil the object_.

N’petalogálgun! _I am sent as a messenger!_ N’sagimáum petalogálgun yu pétschi, _my chief has sent me as a messenger to you_. Matta nutschquem’páwi, _I am not come for nothing_, (meaning, being on an errand.) Pechu k’pendammenéwo wentsche payan, _you will soon hear why I am come here_. Tschingetsch kmátschi? _when do you return home again?_ Sédpook! _at day break!_ N’dellgun lachpi gatta páame, _I was told to hasten, and return quickly_. Lachpí, _quick_, (without delay.) N’mauwi pihm, _I am going to take a sweat_ (at the sweat house). N’dapi pihm, _I am come from sweating_ (from the sweat house). N’dapelláuwi, _I am come from hunting_. N’dápi notamæsi, _I come from taking fish with the spear_. N’dapi áman, _I come from fishing with the hook and line_. N’dapi achquáneman, _I come from bushnet fishing_. Notameshícan, _a fishing spear_, _gig_. Aman, _a fish hook_. Achquáneman, _a bush net_. Apatschiáne, _when I return_. Góphammen, } _to shut up anything close_, _a door_, &c. K’páhammen, } Kpáhi, _shut the door_. Kpáskhamen, _to plug up tight_. Tauwún, _open the door_. Tauwúnni, _open the door for me_. M’biák, _a whale_, (fish.) Yuh’ allauwítan! _come, let us go a hunting!_ Nelema n’metenaxíwi, _I am not yet ready_. K’metenaxi yúcke? _are you now ready?_ Nélema ta! _not yet!_ Pechu lenítti, _by and by_. Laháppa pehil! _wait a little for me!_ Nelema n’gischambíla níwash! _I have not yet done tying up my pack!_ Yúh’ yehúcke allemuskétam! _well now let us go on!_ Schuck sokeláan gachtáuwi! _but it will rain!_ Quanna ta! _even if it does_, _no matter if it does_! Alla kschilánge, _when the shower is over_. Ta hatsch gemauwikéneen? _at what place shall we encamp?_ Wdiungoakhánnink, _at the white oak run_. Enda gochgochgáchen, _at the crossing, fording-place_. Enda tachtschaúnge, _at the narrows_, (where the hill comes close on the river.) Meechek achsinik, _at the big rock_. Gauwáhenink, _at the place of the fallen timbers_. Sikhéunk, _at the salt spring_. Pachséyink, _in the valley_. Wachtschúnk, _on the hill_. Yapéwi, _on the river bank_. Gámink, _on the other side of the river_. Eli shíngeek, _on the flat_, (level upland.) Mahónink, _at the lick_, (deer lick.) Oténink, _in the town_. Tékenink, _in the woods_. Hachkihácanink, _in the field_. Pockhapóckink, _at the creek between the two hills_. Menatheink, _on the island_. Enda lechauhánne, _at the forks of the river_. Enda lechauwíechen, _at the forks of the road_. Sakunk, _at the outlet of the river_, (mouth of the river.) T’huppecúnk, _at the cold spring_. K’mésha? _did you kill a deer?_ Atta, n’palléha! _no, I missed him!_ Yuh’ allácqui! _what a pity!_ Biesch knéwa? _then you did see one?_ Nachen n’newa achúch, _three times I saw deer_. Quonna eet kpúngum machtit, _perhaps your powder is bad_. Na leu, _that is true_, _so it turned out to be_. Achtschíngi pockteu, _it scarcely took fire_. Achtuchuíke wérnan? _are there plenty of deer where you was?_ Atta ta húsca, _not a great many_. Nángutti schuck n’peenhálle, _I saw but few tracks_. Machk kpenhálle? _did you track any bears?_ Biesch n’penhálle mauchsu, _I tracked but one_. Schuck n’dállemons mekane, _but my dog_. Palli uchschíha, _drove him off_. N’gatta amochólhe, _I want to make a canoe_. Wítschemil! _help me!_ N’pachkamen gachtáuwi, _I want to get bled_. Yuh, nanne léketsch, _well do so_, _let it be so_. N’matamálsi, _I feel unwell_. Woak n’nipitíne, _and have the tooth-ache_. Wítschemil! _help me!_ Poníhil, _let me alone_. Tschitgússil! _be still_, _hold your tongue_! Kscháhel! _strike hard_, _lay on well_! (on wood, &c.) Míleen, _to give_, _the giving_. Mil, _give_. Mili, _give me_. Milineen, _give us_. Miltin, _given_, (was already.) Miltoágan, _a present_. N’milgun, _it was given to me_. Milo, _give him_. Milátamo, _let us give him_. Sehe! _hush_, _be quiet_! Elke! _O dear_, _wonderful_! Ekesa! _miserable_, _for shame_! Suppínquall, _tears_. Lepácku, _he cries_. E gohán, _yes, indeed_. Kéhella, _aye_, _yes_. Kehellá? _so, is it possible?_ Kehella lá! _O yes_, _so it is_! Yuh kehella! _well, then!_ La kella! _to be sure_, _’tis so_! Kehella kella! _yes, yes!_ E-E, _yes_, (a lazy _yes_.) Mátta, _no_. Tá, _no_, (a lazy _no_.) Tagú, _no_, _not_. Atta ta, _no, no_. Eekhockewítschik mamachtagéwak, _the nations are warring against each other_. Yuh allácqui na lissichtit, _indeed it is a pity they do so_. Napenaltowaktsché, _they will be scalping each other_. Auween won gintsch pat? _who is that who just now came?_ Taktáani, _I don’t know_. Mauwi pennó, _go and see_. Auween kháckev? _who are you?_ (of what nation.) Lennápe n’hackey, _I am an Indian_, (of the Lenni Lenape.) Ta kóom? _where do you come from?_ Oténink nóom, _I come from the town_. Auween kpetschi, witscheuchgun? _who came with you here?_ Na nípauwit, _he who stands there_. Lennápe? _is he an Indian?_ (a Lenni Lenape.) Tah, Mengwe, _no, he is a Mingo, an Iroquois_. Kpetschi witscheuchgun otenink untschi? _did he come with you from the town?_ Matta! n’mattelúkgun, _no! he fell in with me_ (by the way). Ta tallí? _where?_ Wulli tah achtschaúnge! _yonder at the narrows!_ Ki gieschquíke? _this day?_ (to-day.) Atta! welaquíke, _no! last evening_. Kœcu undochwe wentschi yu páat? _what is he come here for_, _what is he after_? Taktani, schuck n’tschupínawe! _I don’t know, but I mistrust him!_ Tcshpináxu gáhenna, _he appears suspicious_, _has a suspicious appearance_. Gichgemotket quónna, _probably he is a thief_. Wewitschi eet, _most likely_, (he is such.) N’gemotemúke n’dállemons nechnaúnges, _my horse has been stolen from me_. Wichwínggi gemotgéwak Menge, _the Mingoes are very fond of stealing_. Yuh amachgídieu, _they are vagabonds_. Gachtíngetsch, _next year_. Lehelechejane, _If I live_, (or am alive.) Gamhackinktsch n’da, _I will go across the sea_, (or more properly) _to the country beyond the sea_. Clámachphil! _sit still!_ Schíki a na Lenno, _that is a fine, pretty man_. Quatsch luppackhan? _why do you cry?_ N’nilchgun na nipauwit, _he that stands there struck me_. Uchschímo meetschi, _he has already ran off_, _made away with himself_. T’chúnno! _catch him!_ Gachbílau! _tie him!_ Lachénau! _let him loose!_ Weemi, _or_ wemi auween lue, _everybody says_. Wigwingi geloltóak schwánnakwak, _that the white people are fond of quarrelling_. N’matúnguam, _I had a bad dream_. N’mátschi, _I will go home_. Siquonne lappitsch knewi lehellecheyan! _in the spring you will see me again if I am alive!_ Yuh, schuck mámschali! _well, but do remember me!_ Natsch leu, _it shall be so_, _that shall be done_. N’nuntschímke, _I have been called_. Auween guntschimgun? _who called you?_ N’dochquéum, _my wife_. N’nitsch undach aal! _come hither my child!_ Lachpi! _quick!_ Nayu nípauwi (or nípawi), _there stand_. Pelláh, _indeed_, _surely_, _so so_. Petalamo auween, _somebody sounds_ (calls out) _the alarm yell_, (signifying danger at hand.) Yuh, shimoítam! _come, let us run off!_ Nélema ta! _not yet!_ Quanna eet auween gatta napenálgun! _perhaps somebody is coming to attack and scalp us!_ Wewitschi eet, _probably_, _may-be_. Pennáu! _look!_ Wulli ta pépannik! _yonder they are coming!_ Auween knéwa? _who do you see?_ Machelook, _or_ chelook schwánnakwak, _many white people_. Papomiscuak? _are they on foot?_ Alénde, _some of them_. Schuk matta weémi, _but not all of them_. Gachtonalukguntsch matta uchschimuiénge, _we shall be attacked if we do not make off with ourselves_. Yuh, uchschimuítam alíge, _well then, let us make off at any rate_. Mattapewíwak nik schwannakwak, _the white people are a rascally set of beings_. Kilunéwak wingi, _they are giving to lying_. Kschinggálguna gehenna, _they hate us truly_. Gemotemukguna wíngi, _they like, are disposed to rob us, are thieves upon us_. Yuh, gachtonalátam! _well, let us fall upon them, attack them_. Longundowináquot, _it looks likely for peace_, _there is a prospect of peace_. Pennau won! _look at that one!_ Achgíeuchsu, _he is drunk_. Achgepíngwe, _he is blind_. Achgépcheu, _he is deaf_. Kpítscheu, _he is foolish_. Sópsu, _he is naked_. Mamanúnxu, _he is angry_. Scháaksu, _he is covetous_. Pihmtónheu, _he has a crooked mouth_. Ilau, _he is a great war-captain_. Sakímau, _he is a chief_. Kschamehellátam, _let us run together_. Típaas, _a hen_. Tipátit, _a chicken_. Tschólens, _a bird_. Tscholéntit, _a little bird_.

INDEX.

Abbott, Rachel, 341.

Abenakis, a name of the Lenape, xliii., 121, 123, 126.

Acadia, inhabited by the Souriquois, etc., 121.

Achsinning, 184.

Achtschingi clammui, 199.

Adair, James I., 126.

_Adelung’s Mithridates_, 124.

Ahouandâte or Wyandots, xliv.

Albany, xxx., xxxi., 61.

Albany River, the, 120.

Algonquins, the, 95; language, 121, 122, 123, 124.

Allegheny River, the, 84, 294.

Alligewi or Allegheny, the, 48, 53, 126.

Alligewi Sipu, the Allegheny River, 48.

Anderson, John, a Quaker trader, 241 _et seq._

Apalaches or Wapanachkis, the, 126.

Apalachian nation, the, 126.

Aquanoshioni, national name of the Six Nation Indians, 96, 97, 98.

Arundel and Robbins, Messrs., 173.

Assiniboils or Sioux, the, 119, 123.

Assinipoetuk, the, 119.

Aubrey, Lætitia, 336.

Bartholinus, Kasper, 118.

_Barton’s New Views_, 121, 122, 126.

Bear, the naked, 255.

Belts of Wampum, 109.

Benezet, John Stephen, xxx.

Bethlehem, xxx.; Indians at, 85, 90, 91, 92, 251, 332.

Beverwyck, xxxi.

Big Beaver River, 190, 196.

Blackfoot Indians, 121.

Boudinot, Elias, 331.

Brodhead, General Daniel, 70, 237.

Butterfield’s _Crawford’s Campaign against Sandusky_ referred to, 284.

Calhoon, Thomas, an Indian trader, 270.

Canada, xxxvi., 56, 85, 93, 120, 121, 126, 342.

Canai or Kanhawas, the, xliv., 90, 122.

Canajoharie, xxxi.

Canaways, the, xliv.

Canawese, the, xliv.

Canibas, the, 121.

Carolina, xxxii., xxxvii.

Carolina, North, 122.

Carver, Captain Jonathan, 119; his “_Three Years’ Travel through the interior parts of North America_,” _ibid._; 268, 322; quoted, 324, 339.

Catawbas, the, 126.

Cayahaga, Delaware preacher at, 291.

Cayahaga River, 85.

Cayugas, the, 96, 99.

Chaktawas, the, 126.

Chapman, Abraham, and John, 67.

Chapman, a Jew trader, 257.

Chaquaquock, Indian name for the English, 142.

Charlevoix, Father, 123, 124, 331.

Chemenk, 91, 92.

Chenos, an old Indian, brings down rain, 236.

Cherokees, the, 64, 65, 88, 89, 95; language of, 119, 171, 327.

Chesapeake Bay, 50.

Chickesaws, the, 125.

Chingleclamoose, 199.

Chippeways or Algonquins, language of, 119; xl., 90, 124, 130, 144, 176, 212.

Choctaws, the, 125.

Christian Indians, xl.

Christinaux, the, 123.

Clavigero, the Abbé, 331.

Cochnewagoes, the, a mixed race of Indians, 93.

Coghnewago, 52.

Coghnewago Hills, 52.

Colden, Cadwallader, his _History of the Five Indian Nations_ quoted, xxxii., xxxiv., xliii., 55, 120.

_Collections of Maps, Historical Society_, referred to, 93, 94.

_Colonial Records of Penna._, xxxv., 178.

Conecocheague, 341.

Conestoga Indians, the murder of, 68, 80, 184, 192.

Connecticut, 94.

Conois, the, xliv.

Cornplanter, the, 112.

Cornstalk, the, 89, 184.

Coshocton, 237.

Crantz, David, a Moravian historian, his _History of Greenland_ referred to, 118.

Crawford. Col. William, 133; tortured by Indians, 284; dialogue with Capt. Wingenund, 285.

Creeks, the, 95, 121, 125.

Cushman, the Rev. Mr., of the Plymouth Colony, 330.

David, a Moravian Indian, 166.

David’s Path, 168.

De Laet, 126.

Delamattenos, the, 80.

De la Ware, Lord, xliii.

Delaware hunter and the bear (anecdote), 255.

Delaware Water Gap, 264.

Denmark, 119.

Detroit, xl., 49, 55, 108, 110, 119, 121, 133, 144, 171, 174, 226, 230, 258, 284.

_Detroit Gazette_ quoted, 243.

Doctol, Indian for Doctor, 231.

Duncan, David, 280.

Dunmore’s War, 89, 263, 278.

Du Ponceau to Heckewelder, letters of, 353, 364, 369, 376, 379, 387, 392, 403, 416, 426.

Du Ponceau to Wistar, letter of, 359.

Du Pratz, 126.

Dutch, Indian account of their arrival in New York, 71 _et seq._; xxx., xxxii., xxxiii., xxxiv., xxxviii., 61, 74, 75.

Dutchemaan, the Dutch so called by the Indians, 60, 77.

Du Vallon, 126.

Easton, xxxv., 79, 168, 303.

Edwards, Bryan, 331.

Edwards, the Rev. Jonathan, 94, 125, 127.

Egede, P., 118.

Eliot, the Rev. John, 94, 125, 127.

Elliot, Matthew, 152.

Enda Mohatink, “_where human flesh was eaten_,” 200.

Esquimaux Indians, 118.

Etchemins, the country of the, 121.

Evans, Mr., murder of, at Pittsburg, 111.

Florida Indians, 95, 347.

Floridian languages, 125.

Forks of Delaware, the, 86.

Fort Allen, 166, 333.

Fort Duquesne, 86.

Fort Harmar, 112.

Fort McIntosh, 173, 219.

Fort Washington, 183.

Franklin at Fort Allen, 166.

Freeman, Mr., an Indian Peace Commissioner, 182.

French and Indian War, the, 67, 88.

French Missionaries, 119.

Gaaschtinick or Albany, 60.

Gachgawatschiqua, a Shawano chief, 86.

Gambold, the Rev. John, 126.

Gelelemend or Killbuck, a Delaware chief, 233; biographical sketch of, _ibid._

Gentellemaan (gentleman), 188.

Georgia, 86, 121.

Gibson, Col. John, biographical sketch of, 48; letter to the Rev. N. Seidel, 82, 85, 132.

Girty, Simon, 152, 279.

Gladwyn, Major, at Detroit, 108.

Glicanican or Indian tobacco, 212.

Glikhican, Isaac, a Moravian Indian, 341.

Gnadenhütten on the Mahoning, 91.

Goshachking, 237, 295, 327. (See Coshocton.)

Greenland, inhabitants of, 118; Moravian mission in, _ibid._

Greentown, incident occurring at, 144.

Greenville, treaty of, xli., 298.

Guyandots, the, xliv.

Hardin, Mr., an Indian Peace Commissioner, 182.

Harris, John, on the site of Harrisburg, 90.

Heckewelder, the Rev. John G. E., biographical sketch of, vii.-xiv.; at Detroit, 144; in Upper Canada, 168; on the Muskingum, 102, 171; associated with Gen. R. Putnam, 183; on the Big Beaver, 190; at Tuscarawas, 205; at Lower Sandusky, 219; at New Gnadenhütten on the Huron, 226; dialogue with Killbuck, 234; dialogue with Chenos, 237; his “_Collection of the names of chieftains and eminent men of the Delaware Nation_” alluded to, 270; general observations and anecdotes, 310 _et seq._; at Post Vincennes, 311; at Marietta, 312; advice to travellers, 318.

Heckewelder to Du Ponceau, letters of, 361, 371, 375, 380, 383, 395, 399, 409, 414, 422, 430.

Heckewelder to Wistar, letters of, 356, 358.

Henry, Judge William, of Lancaster, 82.

Hermit’s Field, the, 200.

Hervas, 126.

Holland, Luke, a Delaware, 178 _et seq._

Hoosink, 255.

Hudson’s Bay Company, the, 118, 120.

Huron River, now the Clinton, 93.

Hurons, the, xliv.; disunited from the Iroquois, 119; language of, 122.

Iceland, 119.

Indiana Territory, 85.

Indian Grammars by the Spaniards, 127.

Indians, their historical traditions, 47. mounds and fortifications, 48, 49. treatment of, by the Europeans, 76 _et seq._ general character, 100 _et seq._ belief in an all-wise and good Creator, or Mannito, 101. hospitality, 101. civility, 103. humor and wit, 104. respect for the aged, 104, 163 _et seq._ sense of justice, 105. form of government, 107. education of their children, 113 _et seq._ signs and hieroglyphics, 127 _et seq._ drawings, 130. hunters’ marks, 131. oratory, 132. metaphorical expressions, 137 _et seq._ names given their own people and the whites, 141 _et seq._ intercourse with each other, 145 _et seq._ political manœuvres, 150 _et seq._ manner of marriage and treatment of their wives, 154 _et seq._ pride and greatness of mind, 170 _et seq._ wars and the causes which lead to them, 175. manner of surprising an enemy, 177 _et seq._ peace-messengers, 181 _et seq._ treaties of peace, 185 _et seq._ ill treatment by the whites, 187 _et seq._ food, and the manner of preparing it, 193 _et seq._ dress, and love of ornaments, 202 _et seq._ dances, songs, and sacrifices, 208 _et seq._ scalp-whoops or yells, 215 _et seq._ alarm-whoop, 217. death-halloo, _ib._ physical constitution and diseases, 220 _et seq._ _materia medica_, 224 _et seq._ sweat-ovens, 225. physicians and surgeons, 228 _et seq._ doctors or jugglers, 231 _et seq._ superstitions, 239 _et seq._ manner of initiating boys, 245. system of mythology, 249. coats-of-arms, 252. behaviour towards the insane, and their ideas regarding suicide, 257 _et seq._ drunkenness, 261 _et seq._ funerals, 268 _et seq._ friendships, 277 _et seq._ preachers and prophets, 290 _et seq._ computation of time, 306 _et seq._ astronomical and geographical knowledge, 308 _et seq._ general character compared with that of the whites, 328 _et seq._

Iroquois, the, 95 _et seq._; supplied by the English with fire-arms, xxxii.; the name given to the Six Nations by the French, xliv.; the language, 119; in the State of New York, 121.

Irvine, General William, letter to Wm. More, 81; letter from Washington, 284.

Jefferson, Thomas, 122.

Johnson, Sir William, 68, 120.

Juniata River, Shawanose on the, 86, 87.

Kanawha, the Great, 89, 184.

Karalit, language of the, 118.

Kickapoos, the, 121.

Killbuck or Gelelemend, 233; dialogue with Heckewelder, 234.

Killistenoes, the, 95, 322.

Knisteneaux, the, 95.

Knox, H., Secretary of War, letter to Heckewelder, 311.

Koguethagechton, Indian name of Capt. White Eyes, 280.

Kuequenaku, the Indian name of Philadelphia, 142.

Labrador, 118.

La Chine, a murderous affair between two Indians at, 105.

Laehauwake, Easton, 79.

La Hontan, Father, xliii., 119; list of Indian nations, 121, 122, 124.

Lake Erie, 49, 85.

Lake St. Clair, 49.

Languages, Indian, 118 _et seq._

Las Casas, 331.

Leather Lips, a Wyandot chief, 297; death of, 298.

Lehigh Hills, 52.

Lehigh River, the, 52.

Lehigh Water Gap, the, 91, 234, 334.

Lehighton, site of Gnadenhütten on the Mahoning, xxxi.

Lenapewihittuck, the Delaware River, 51, 78.

Lenni Lenape, national name of the Delawares, xxvi.; were they or were they not conquered by the Mengwe? xxvii. _et seq._; xiii.; wars with the Iroquois, xxvii.; settle on the Atlantic coast, xxviii.; made women by the Iroquois, xxix.; on New York Island, xxxvii.; in the far West, 47; on the Mississippi, 49; confederated with the Mengwe to fight the Allegewi, 50; on Chesapeake Bay, _ib._; on the Delaware, 51; consent to become women, 58; seek to gain their independence, 62; take up arms against the English, 68; assert their national independence, 70; their fate subsequent to 1763, and that of their kindred tribes, 83 _et seq._; their number, 85; language, 121, 124; song of the warriors, 211; words, phrases, etc., 431 _et seq._; Tortoise, Turkey, and Wolf tribes of, 51, 52, 253.

Lincoln, Gen. Benjamin, 105.

Logan, the well-known Indian chief, 89; his celebrated speech, 132.

Lord’s Prayer, the, in the Delaware, 424.

Loskiel, the Rev. George H., biographical sketch of, xxix.; his _History of the Mission of the United Brethren_ _among the Indians of North America_” referred to, xxix., xxx., xxxvii., xl., 48; quoted in full touching the making women of the Delawares by the Iroquois, 59; referred to, 70, 85, 86, 88, 90, 92, 97, 126, 134; quoted, 206; referred to, 213, 341.

Lower Sandusky, 159, 173.

Mæchachtinni, the name given by the Lenape to the Senecas, 99.

Machtitschwanne, or Massachusetts, 77.

Mackenzie, Alexander, 121.

Mahicanni or Mohicans, xliii., 53; their account of the Iroquois making women of the Delawares, 60; Moravian mission among them, 93; called Mahingans, xliii., 121.

Mahikanders or Mohicans, xliii.

Maine, Province of, xxviii., 121.

Manahachtanienk, New York Island, 77, 262.

Maqua, the Mohican name of the Six Nations, xliv., 98.

Marietta, 311, 312.

Maryland, 53, 91, 92, 122.

Matassins, the, 123.

McKee, Alexander, 152.

Mechanschican, _i.e. Long Knives_, 142, 143.

Meigs, Return Jonathan, U. S. Agent to the Cherokees, 126.

_Memorials of the Moravian Church_ referred to, 302.

Mengwe, Delaware name of the Six Nations, xxvi.; in the Great Lake region, 50; on the St. Lawrence, 54; their treachery toward the Lenni Lenape, 54, 64, 68, 98.

Messissaugees, the, 121.

Miamis or Twightwees, xii.; of Lenape origin, 121; their country, 93.

Michael, a Monsey buried at Bethlehem, 206 _et seq._

Micmacs, the, 121.

Minisink, the country of the Minsis, 52.

Mingoes, name given to the Six Nations by the whites, xliv., 98, 130.

Minsis or Monseys, 52, 53, 84, 85, 123, 124.

Miquon, Delaware name of William Penn, 66, 78, 142.

Mississippi River, the, xxvii., xxxii., xxxvii., 47, 49, 51, 85, 95, 118.

Mitchell, Mr., U. S. Agent to the Creeks, 126.

Mobilians, the, 126.

Mohawks, the, xxxiv., xxxv., 61, 96, 99.

Mohicanichtuck, Hudson’s River, xxxviii., 52, 53, 75.

Mohicans, xxviii., xxx., xxxiii., 71, 86.

Monongahela River, the, 87.

Monsonies, the, 123.

Montreal, 105.

Moravian Indians, the, xl., 81; settle at Wyalusing, 83, 197; settle on the Muskingum, 84, 85; at Philadelphia, 166; grant of lands by Congress to, 168; on the Retrenche, _ibid._; near Detroit, 176; murder of, on the Muskingum, 184, 283.

Morgan, Col. George, 300.

Mourigans or Mohicans, xliii.

Muhheekanes or Mohicans, xliii.

Munsell’s _Collections of the History of Albany_ quoted, xxxi.

Muskanecun Hills, the, 52.

Muskingum or Tuscarawas River, xl., 84, 85, 102, 112, 171, 180, 252.

Muskohgees or Creeks, 125.

Namaesisipu, the Mississippi River, 47, 49, 51.

Nanticokes, the, xxviii., xliii., 53, 83, 90 _et seq._, 122.

Natchez, the, 126.

Natick dialect, the, 125; Eliot’s Bible in the Natick, 94.

Naudowessies, the, 95, 119, 268.

Nazareth, Capt. John at, 52, 220; the Barony, 336.

Nentico or Nanticoke, xliv.

Nescopeck, 91, 166, 333.

New England, xxxii., 71.

New London, 94.

New York Island, xxxvi., xxxvii., 72, 208.

Niagara, xl., 174.

Nocharauorsul, the ground hog, myth of, 251.

Nordmann’s Kill, xxx., xxxi., xxxv., 60, 61.

North River, the, xxxvii., 51.

Nova Scotia, 121, 123.

Ohio, an Iroquois word, 48; the river, 84, 86, 87, 339

Onas, Iroquois for William Penn, 142.

Oneida, 93.

Oneidas, the, 96, 99.

Ongwe-honwe, the name given themselves by the Iroquois, xxxiv.

Onondagoes, the, 96, 99.

Openagi, the, xliii.

Openangoes, the, 121.

Otayáchgo, Mohican name of the Nanticokes, 92.

Ottawas, the, xl., xii.

Owl Creek, 168.

Pachgantschihilas, a Delaware chief, 80.

Papunhank, a Monsey, 197.

Pascagoulas, the, 125.

Paxnos, a Shawano chief, 88.

Penn, William, 66, 107, 331.

Pequods, the, 94.

Perth Amboy, 148.

Philadelphia, Shawanose on the site of, 86; Indians on the site of, 148.

Pilgerruh, a Moravian Mission, 85.

Pine Plains, Dutchess Co., N. Y., 93.

Pine Swamp, the, 166, 200.

Pipe, a Delaware chief, biographical sketch of, 133; speech at Detroit, _ibid._, 151, 152, 153, 338, 347.

Pipe of Peace, 109.

Pittsburg, 69, 70, 86; Mr. Evans murdered at, 111, 184, 190, 192, 279.

Point Pleasant, 89, 184.

Pontiac, 108.

Potomac River, the, 51, 90.

Pottowatomies, the, xli., 121.

Proctor, General Thomas, 295.

Proud’s _History of Pennsylvania_ quoted, 67.

Psindamocan, a preparation of Indian corn, 195.

Putnam, General Rufus, 183, 311.

Pyrlæus, the Rev. J. Christopher, biographical sketch of, xxx.; his collection of Indian traditions in MS., 54; account of the conspiracy of the Five Nations quoted, 56; quoted, 61, 91, 96; _Indian tradition_ quoted, 251, 347.

Quaekels, Quakers so called by the Indians, 143.

Quebec, 78.

Rauch, Christian Henry, a Moravian Missionary, 93.

River Indians, Mohicans so called, xxxiv., xliii.

Robbins and Arundel, Messrs., 173.

Rochefort, 126.

Rocky Mountains, 118.

Rogers’s _Key into the Language of the Indians of New England_ referred to, 142.

Rosenbaum, Cornelius, a Delaware, 264; dialogue with Heckewelder, 265.

Sagard, Father Samuel, xliv.; his Dictionary, 120, 127.

Samuel, a Moravian Indian, 220.

Sandusky, 153, 172; Crawford’s campaign against, 284.

Sankhicanni, name given by the Lenape to the Mohawks, 99.

Savannah, 86, 121.

Schatikooks or Mohicans, xliii.

Scheyichbi, Indian name of New Jersey, 51.

Schussele’s painting, “The Power of the Gospel,” 294.

Schuylkill River, the, 86.

Schwannack, _i. e._, “salt beings,” 142.

Schweinitz’s _Life of Zeisberger_ referred to, 63, 81.

Senecas, 55, 69, 96, 99.

Sganarady, a Mohawk chief’s account of the origin of the Indians, 61, 250.

Sganiateratich-rohne, the Iroquois name of the Nanticokes, 92.

Shamokin, 91, 178.

Shawanose, the, xxxix., xli., 85 _et seq._; 121, 130.

Shechschequon, 91.

Shenango, 91.

Shikilimus at Shamokin, 88.

Shingask, 269; funeral of his wife, 270 _et seq._

Shummunk, 91.

Silver Heels, a Shawano, 278.

Sioux or Assiniboils, the, 119.

Six Nations or Mengwe, their manner of attaining to power, xxxii. _et seq._; how they lost their power, xxxix. _et seq._; xliv.; eat human flesh, 55; unable to conquer the Delawares, 56; their scheme to make women of the Delawares, _ib._; insult the Delawares, 67, 119.

Snake Indians, the, 121.

Soccokis, the, 121.

Souriquois, the, 121.

Sproat, Col. Ebenezer, 312.

“_Star in the West, A_” referred to, 331.

Steiner, the Rev. Abraham, 49.

Stenton, John, 333; his place attacked by Indians, 334, 335.

St. Lawrence, the, xxviii., xxxvii., 54, 56, 93, 95.

St. Pierre, the, 119.

Stockbridge, 93.

Susquehanna River, the, 50, 52, 90.

Sussee Indians, the, 121.

Sweat-ovens, 226.

Sweden, 119.

Tadeuskund or Honest John, 302.

Tallegewi, the, 48, 49.

Tamanend, 300.

Tamaqua, or King Beaver, 269.

Tammany Society, the, 301.

Tar-he, a Wyandot chief, 298.

Tassmanane, a preparation of Indian corn, 195.

Tatemy, Moses, Brainerd’s interpreter, 302, 307, 337.

Tawachguano, Delaware name of the Nanticokes, 92.

Tawalsantha, Indian name of Norman’s Kill, xxxi.

Tecumseh, 295.

Thomas, a Susquehanna Indian at Bethlehem, 267.

Thomson, Charles, xxxvi.

Thorhallesen, 118.

_Transactions of the Massachusetts Historical Society_ referred to, 94.

Trappers, the, Nanticokes so called, 92.

Treaties held with the Indians between 1740 and 1760, xxxv.

Trueman, Mr., an Indian Peace Commissioner, 182.

_Trumbull’s History of Connecticut_ referred to, 94.

Tschachgoos, the, 142.

Tuscarawas, the river, 85; the town, 205.

Tuscaroras, the, 96, 99, 327.

Twightwees or Miamis, the, 121.

Umfreville, Mr., 121.

Unalachtgo, Turkey Delawares, 51, 53, 253.

Unamis or Turtles, 51, 53, 124, 250.

Unechtgo, Delaware name of Nanticokes, 92.

Upper Sandusky, 173.

Vater, Johann Severin, 124, 125, 126.

Vincennes, Post, 183, 311.

Virginia, xxviii., 53, 71, 90, 122.

Virginians or “Long Knives,” 76.

_Volney’s View of the Soil and Climate of the United States_ referred to, 256.

Wabash River, the, 85, 183.

Waketemeki, 230.

Wampum, 109.

Wangomend, a Monsey preacher, 293 _et seq._

Wapanachki, xliii., 121, 123, 124, 126.

Wapsid Lenape, i. e. _the white people_, 142.

Wawundochwalend, a chief of the Tuscaroras, 206.

Wayne, Gen’l Anthony, xli., 89, 133, 192.

Weiser, Conrad, xxx., xxxi., 54.

Weissport, 166.

Wells, William, and the bear, 256.

Wetterholt, Captain Jacob, 334.

White, a Nanticoke chief, 90, 92.

White Eyes, Capt., a chief of the Western Delawares, xxxix.; biographical sketch of, 69, 151, 152, 153, 279.

Whitefield, the Rev. George, 52, 336.

Williamson, Capt. David, in command of militia at Gnadenhütten on Muskingum, 81; his expedition by whom authorized, 283, 286.

Wingenund, Capt., a Delaware, 279, 284; dialogue with Col. Crawford, 285 _et seq._

Wistar to Heckewelder, letters of, 354, 359.

Wolf tribe of Delawares, 52, 253.

Womelsdorf, xxx.

W’Tássone, name given by the Lenape to the Oneidas, 99.

Wyalusing, 83, 196.

Wyandots, xl., xli., xliv., 95, 119, 130.

Wyoming, 79, 91, 92, 166.

Yengees (_Yankees_), 77, 142, 143.

Zeisberger, the Rev. David, reference to his _Essay of a Delaware and English Spelling-Book_, xliii., 125; biographical sketch of, 63; quoted, 97; his German Iroquois Dictionary, 97, 120, 347; his opinion of the Iroquois language, 120; his Grammar of the Lenni Lenape language, 125, 127, 166, 279; dialogue with Indian David, 167; at Goschgoschink, 293, 338, 347.

Zinzendorf, Count Nicholas Lewis, in Penna., xxx.; among the Shawanose of Wyoming, 88, 337.

FOOTNOTES:

[1] The annotations in brackets are by the Editor.

[2] Between the words “_if_” and “_what_” insert “_we can credit_.”

[3] A figurative expression, denoting the territory claimed by them, and occupied at the time.

[4] Alluding to the white people settling those countries.

[5] [The book referred to here and elsewhere frequently in the course of his narrative by the author, was written by the Rev. George Henry Loskiel, a clergyman of the Continental Province of the Moravian Church, and was published at Barby, Saxony, in 1789. It is entitled “Geschichte der Mission der Evangelischen Brüder unter den Indianern in Nordamerika,” and is a faithful record of the Christian work in which the Moravians engaged chiefly among the Lenape and Iroquois stocks of the aborigines, in the interval between 1735 and 1787. The material on which the author wrought in the preparation of his history was furnished mainly from the archives of his church at Herrnhut, to which duplicates of the missionaries’ journals were statedly forwarded. In this way he was enabled to produce a narrative which is marvellously accurate, even touching minor points of topography, despite the fact that the shifting scenes of his drama were laid in another hemisphere. The preface was written at Strickenhof, in Livonia, in May of 1788. In it Mr. Loskiel acknowledges his indebtedness for valuable assistance to the venerable Bishop Augustus G. Spangenberg, who had superintended the Moravian Mission in the New World in the interval between 1744 and 1762; and to the veteran missionary David Zeisberger, at that time still in its service. It was the latter who supplied the larger portion of the material relating to the history, traditions, manners, and customs of the North American Indians, found in the ten chapters introductory to the history of the Mission. This valuable work was translated into English by the Rev. Christian Ignatius Latrobe, of London, in 1793, and published there, in 1794, by “The Brethren’s Society for the Furtherance of the Gospel.” It is now a rare book. Having been consecrated a Bishop for the American Province of his Church in 1802, Mr. Loskiel came to this country, settled at Bethlehem, Pa., where he died in 1814.]

[6] Figurative expression. See Loskiel’s History, Part I. c. 10.[9]

[7] For “_declaring at the same time_” read “_and declared afterwards_.”

[8] [John Christopher Pyrlæus was sent by the heads of the Moravian Church at Herrnhut, Saxony, to Bethlehem, Pa., in the autumn of 1741, to do service in the Indian Mission. Having assisted Count Zinzendorf, during his sojourn in the Province in 1742, in the work of the ministry among a portion of the German population of Philadelphia, we find him, in January of 1743, prosecuting the study of the Mohawk under the direction of Conrad Weiser, the provincial interpreter, at Tulpehocken, (near Womelsdorf, Berks County, Pa.) This was in view of fitting himself for the office of corresponding secretary of the Mission Board at Bethlehem, and for the duties of an evangelist among the Iroquois stock of Indians, to whom it was purposed by the Moravians to bring the Gospel. At the expiration of three months he returned to Bethlehem, and in the following June, accompanied by his wife, who was a daughter of John Stephen Benezet, a well-known merchant of Philadelphia, set out for the Mohawk country, his destination being the Mohawk castle of Canajoharie. Here he remained upwards of two months, in which interval of time he visited the remaining Mohawk castles, and by constant intercourse with the Indians strove assiduously to perfect himself in their language. Such was his progress then and subsequently, that in 1744 he felt himself competent to impart instruction in that important dialect of the Iroquois to several of his brethren at Bethlehem, who were training for missionaries. In 1748, while settled at Gnadenhütten, on the Mahoning, (Lehighton, Carbon County, Pa.,) he rendered similar service. Meanwhile he had acquired a knowledge of the Mohican, and in 1745 there appeared his first translations of German hymns into that tongue--the beginnings of a collection for use in Divine worship in the Mission churches. Eight of the eleven years of his stay in this country were mainly spent in labors of the kind just enumerated. Having been liberally educated, Mr. Pyrlæus was well qualified for the work in which he engaged. Several of his contributions to this novel department of philology, in manuscript, are deposited in the library of the American Philosophical Society in Philadelphia. Among these are essays on the grammatical structure of the Iroquois dialects, and a collection of notes on Indian traditions. The former Mr. Heckewelder names on a subsequent page, and from the latter he makes frequent extracts. In 1751 Mr. Pyrlæus sailed for England, where he was active in the ministry of his Church until his recall to Germany in 1770. He died at Herrnhut in 1785.]

[9] [The passage referred to by Mr. Heckewelder is quoted in full by way of annotation on a subsequent page.]

[10] [Norman’s Kill, named after Albert Andriese Bratt De Norman, an early settler of Beverwyck, rises in Schenectady County, has a south-east course of about twenty-eight miles, and empties into the Hudson, two miles south of Albany, in the town of Bethlehem. In records of 1677 it is called Bethlehem’s Kil. The Indian name of the stream was Tawalsantha. In the spring of 1617 the United New Netherlands Company erected a fort near the banks of Norman’s Kill, and in 1621 the Dutch made a solemn alliance and treaty of peace with the Five Nations, near its mouth.--_Munsell’s Collections of the History of Albany._ Albany, 1870.]

[11] For “_Mohicans_” read “_Lenape_.”

[12] [”_The History of the Five Indian Nations depending on the Province of New York in America_, by _Cadwallader Colden_.” The first edition of this rare book was dedicated by the author to his Excellency, William Burnet, Esq., and was printed and sold by William Bradford in New York, 1727. Colden emigrated from Scotland in 1708, and first settled in Pennsylvania, engaging in the practice of medicine. Removing to New York in 1718, he was some time surveyor-general, subsequently a member of the King’s Council, and in 1761 commissioned Lieutenant-Governor of the Province. This commission he held at the time of his death at his seat on Long Island, in September of 1776.]

[13] [The proceedings of these conferences and treaties with the Indians are spread upon the minutes of the Provincial Council of Pennsylvania, which were authorized to be printed by the Act of Legislature of April 4th, 1837, and published subsequently in seven volumes. They are known as “The Colonial Records.”]

[14] At a Treaty, at Easton, in July and November, 1756.

[15] [Should be _Thomson_.]

[16] Loskiel’s History, Part I., ch. 10.

[17] The Iroquois were at that time a confederacy of only Five Nations; they became Six afterwards when they were joined by the Tuscaroras.

[18] Meaning, that the Five Nations would assist the white people in getting the country of their enemies, the Delawares, &c., to themselves.

[19] Loskiel, Part I., ch. 10.

[20] [The Indian converts attached to the Moravian Mission, whom Mr. Heckewelder invariably designates “Christian Indians” throughout his history. The Moravian Indians at this date were settled with their missionaries in three towns on the Tuscarawas branch of the Muskingum (now the Tuscarawas River), all within the limits of the present Tuscarawas County, Ohio.]

[21] Loskiel, Part III., ch. 9.

[22] The proper name is _Wtáwas_, the _W_ is whistled.

[23] [In the summer of 1794, Gen. Wayne moved an army into the Ohio country, and on the 20th of August defeated the confederated Indians near the rapids of the Maumee, or Miami of the Lake. The result of this campaign was a treaty of peace, which was ratified at Greenville, the present county seat of Darke County, Ohio, in August of 1795, between the United States Government, represented by Wayne, and the Shawanese, Delawares, Wyandots, Ottawas, Potawattomies, Miamis and smaller tribes, at which treaty about two-thirds of the present state of Ohio was ceded to the United States.]

[24] [The missionary David Zeisberger, in a collection of Delaware vocables incorporated in “_An Essay of a Delaware and English Spelling Book for the use of the Schools of the Christian Indians on the Muskingum River_,” printed at Philadelphia, by Henry Miller, in 1776, defines _Lennilenape_, “Indians of the same nation.”]

[25] Colden.

[26] La Hontan.

[27] The Dutch called them Mahikanders; the French Mourigans, and Mahingans; the English, Mohiccons, Mohuccans, Mohegans, Muhheekanew, Schatikooks, River Indians.

[28] “Night’s encampment” is a halt of one year at a place.

[29] The Mississippi, or _River_ of _Fish_; _Namæs_, a _Fish_; _Sipu_, a _River_.

[30] The Iroquois, or Five Nations.

[31] [Col. John Gibson, to whom Mr. Heckewelder frequently alludes, was born at Lancaster, Pa., in 1740. At the age of eighteen, he made his first campaign under Gen. Forbes, in the expedition which resulted in the acquisition of Fort Du Quesne from the French. At the peace of 1763 he settled at that post (Fort Pitt) as a trader. Some time after this, on the resumption of hostilities with the savages, he was captured by some Indians, among whom he lived several years, and thus became familiar with their language, manners, customs, and traditions. In the expedition against the Shawanese under Lord Dunmore, the last royal governor of Virginia, in 1774, Gibson played a conspicuous part. On the breaking out of the Revolutionary war, he was appointed to the command of one of the Continental regiments raised in Virginia, and served with the army at New York and in the retreat through New Jersey. He was next employed in the Western department, serving under Gen. McIntosh in 1778, and under Gen. Irvine in 1782. At one time he was in command at Pittsburgh. In 1800 Col. Gibson was appointed Secretary and acting Governor of the territory of Indiana, a position which he filled for a second time between 1811 and 1813. Subsequently he was Associate Judge of Allegheny County, Pa. He died near Pittsburgh in 1822. He was an uncle of the late John B. Gibson, Chief Justice of the Supreme Court of Pennsylvania between 1827 and 1851.]

[32] Loskiel’s History of the Mission of the United Brethren, Part I., ch. I.

[33] [In 1789 Mr. Heckewelder, accompanied by Abraham Steiner, (subsequently a missionary to the Cherokees of Georgia,) visited the mission at New Salem, on the Petquotting, (now the Huron,) in Erie County, Ohio, on business relating to the survey of a tract of land on the Tuscarawas, which Congress had conveyed to the Moravians in trust for their Indians. This was to indemnify them for losses incurred at their settlements during the border-war of the Revolution.]

[34] The _Glades_, that is to say that they crossed the mountains.

[35] Meaning the river Susquehannah, which they call “the great Bay River,” from where the west branch falls into the main stream.

[36] The word “Hittuck,” in the language of the Delawares, means a rapid stream; “Sipo,” or “Sipu,” is the proper name for a river.

[37] [The Indians of this town proved troublesome neighbors to a small company of Moravians, who, in the spring of 1740, were employed by Whitefield to erect a large dwelling near its site, which he designed for a school for negroes. The town lay near the centre of a tract of 5,000 acres (now Upper Nazareth township, Northampton County, Pennsylvania), which Whitefield bought of William Allen, which he named Nazareth, and which, in 1741, he conveyed to the Moravians. Captain John and his clan of Delawares vacated their plantation in the autumn of 1742, and in the following year, the Moravians commenced their first settlement, and named it Nazareth. Whitefield’s house is still standing.]

[38] Loskiel, part I., ch. 10.

[39] The Reverend C. Pyrlæus, a pupil of Conrad Weiser, of whom he learned the Mohawk language, and who was afterwards stationed on the Mohawk River, as a Missionary, has, in a manuscript book, written between the years 1742 and 1748, page 235, the following note which he received from a principal chief of that nation, viz.: “The Five Nations formerly did eat human flesh; they at one time ate up a whole body of the French King’s soldiers; they say, _Eto niocht ochquari_; which is: Human flesh tastes like bear’s meat. They also say, that the hands are not good eating, they are _yozgarat_, bitter.”

Aged French Canadians have told me, many years since, while I was at Detroit, that they had frequently seen the Iroquois eat the flesh of those who had been slain in battle, and that this was the case in the war between the French and English, commonly called the war of 1756.

At a treaty held at the Proprietors house in Philadelphia, July 5th, 1742, with the Six Nations, none of the Senecas attended; the reason of their absence being asked, it was given for answer, “that there was a famine in their country, and that a father had been obliged to kill two of his children, to preserve the lives of the remainder of the family.” See Colden’s History of the Five Nations, part II., page 52. See also the minutes of that treaty, printed at Philadelphia, by B. Franklin, in 1743, p. 7, in the Collection of Indian Treaties in the library of the American Philosophical Society.

[40] Loskiel, part I., ch. 1.

[41] The Rev. C. Pyrlæus, in his manuscript book, page 234, says: “The alliance or confederacy of the Five Nations was established, as near as can be conjectured, one age (or the length of a man’s life) before the white people (the Dutch) came into the country. _Thannawage_ was the name of the aged Indian, a Mohawk, who first proposed such an alliance.” He then gives the names of the chiefs of the Five Nations, which at that time met and formed the alliance, viz.: “_Toganawita_, of the Mohawks; _Otatschéchta_, of the Oneidas; _Tatotarho_, of the Onondagos; _Togaháyon_, of the Cayugas; _Ganiatariò_ and _Satagarùyes_, from two towns of the Senecas, &c.,” and concludes with saying: “All these names are forever to be kept in remembrance, by naming a person in each nation after them,” &c., &c.

[42] Loskiel, part I., ch. 10.

[43] Loskiel, part I., ch. 10.

[44] Ibid.

[45] [The following is the passage from Loskiel, which that historian copied from David Zeisberger’s “Collection of Notes on the Indians,” compiled by the missionary during his residence in the valley of the Tuscarawas, about 1778. “According to the account of the Delawares, they were always too powerful for the Iroquois, so that the latter were at length convinced that if they continued the war, their total extirpation would be inevitable. They therefore sent the following message to the Delawares: ‘It is not profitable that all the nations should be at war with each other, for this will at length be the ruin of the whole Indian race. We have therefore considered a remedy by which this evil may be prevented. One nation shall be the _woman_. We will place her in the midst, and the other nations who make war shall be the man, and live around the woman. No one shall touch or hurt the woman, and if any one does it, we will immediately say to him, “Why do you beat the woman?” Then all the men shall fall upon him who has beaten her. The woman shall not go to war, but endeavor to keep peace with all. Therefore, if the men that surround her beat each other, and the war be carried on with violence, the woman shall have the right of addressing them, “Ye men, what are ye about? why do you beat each other? We are almost afraid. Consider that your wives and children must perish, unless you desist. Do you mean to destroy yourselves from the face of the earth?” The men shall then hear and obey the woman.’ The Delawares add, that, not immediately perceiving the intention of the Iroquois, they submitted to be the _woman_. The Iroquois then appointed a great feast, and invited the Delaware nation to it; when, in consequence of the authority given them, they made a solemn speech containing three capital points. The first was, that they declared the Delaware nation to be the _woman_ in the following words: ‘We dress you in a woman’s long habit, reafilled ching down to your feet, and adorn you with ear-rings;’ meaning that they should no more take up arms. The second point was thus expressed: ‘We hang a calabash with oil and medicine upon your arm. With the oil you shall cleanse the ears of the other nations, that they may attend to good and not to bad words, and with the medicine you shall heal those who are walking in foolish ways, that they may return to their senses and incline their hearts to peace.’ The third point, by which the Delawares were exhorted to make agriculture their future employ and means of subsistence, was thus worded: ‘We deliver into your hands a plant of Indian corn and a hoe.’ Each of these points was confirmed by delivering a belt of wampum, and these belts have been carefully laid up, and their meaning frequently repeated.

“The Iroquois, on the contrary, assert that they conquered the Delawares, and that the latter were forced to adopt the defenceless state and appellation of a _woman_ to avoid total ruin.

“Whether these different accounts be true or false, certain it is that the Delaware nation has ever since been looked to for preservation of peace, and entrusted with the charge of the great belt of peace and chain of friendship, which they must take care to preserve inviolate. According to the figurative explanation of the Indians, the middle of the chain of friendship is placed upon the shoulder of the Delaware, the rest of the Indian nations holding one end and the Europeans the other.”]

[46] [_The Life and Times of David Zeisberger, the Western Pioneer and Apostle to the Indians, by Edmund de Schweinitz, Phila._, 1870, reviews the Moravian mission among the North American Indians from its beginnings to recent times, besides very fully portraying the career of the veteran missionary, who spent upwards of sixty years of his life as an evangelist to the Indians, thirty-six of which were passed within the limits of the present State of Ohio. He died on the 17th of November, 1808, at Goshen, on the Tuscarawas, in the 88th year of his age. Zeisberger, in the course of his long life in the Indian country, mastered the Delaware and the Onondaga of the Iroquois, into the former of which he made translations of a number of devotional books, while he studied both critically, as his literary efforts in that direction, partly published and partly in MS., amply testify.]

[47] Mr. Proud, in his History of Pennsylvania, relates that, some time after the establishment of William Penn’s government, the Indians used to supply the family of one John Chapman, whose descendants still reside in Bucks County, with all kinds of provisions, and mentions an affecting instance of their kindness to that family. Abraham and John Chapman, twin children about nine or ten years old, going out one evening to seek their cattle, met an Indian in the woods, who told them to go back, else they would be lost. They took his advice and went back, but it was night before they got home, where they found the Indian, who had repaired thither out of anxiety for them. And their parents, about that time, going to the yearly meeting at Philadelphia, and leaving a young family at home, the Indians came every day to see whether anything was amiss among them. Such (says Proud) in many instances was the kind treatment of the Aborigines of this country to the English in their first and early settlement. Proud’s Hist., Vol. I., pp. 223, 224.

[48] [For “Easton in Pennsylvania,” read _Philadelphia_. Easton, the county-seat of Northampton County, was laid out in the spring of 1752.]

[49] For “1742,” read “_and November, 1756_.” [The latter was held at Easton.]

[50] [The so-called French and Indian war, the fourth and last of the inter-colonial wars, which originated in disputes between the French and English concerning territorial claims, and which, after a seven years’ contest, resulted in establishing the supremacy of the latter over the civilized portions of North America.]

[51] [The Conestogas remained on their ancestral seats, near the mouth of the Conestoga, in Manor township, Lancaster County, Penna., long after the other Indians on the Susquehanna had been crowded by the advance of civilization beyond Shamokin. Here the remnant of this tribe was fallen upon by Scotch-Irish partizans of Paxton township (now within the limits of Dauphin County) in December of 1763, all that were at the settlement killed, and their cabins burnt to the ground. Ten days later, the remainder of this inoffensive people, who had been lodged in the jail at Lancaster, were inhumanly butchered by the same band of lawless frontiersmen. In Heckewelder’s “Narrative of the Mission of the United Brethren among the Delaware and Mohegan Indians,” there is a statement by an eye-witness, touching the last scene in this bloody tragedy.]

[52] [White Eyes, alias Koquethagachton, a celebrated captain and counsellor of the Delawares of the Ohio country, was first met by Heckewelder at his home, near the mouth of the Beaver (above Pittsburg), when the latter was on his way to the Tuscarawas, in the spring of 1762. When Zeisberger entered the valley of that river, in 1772, and built Schönbrunn, the chieftain was residing six miles below Gekelemukpechunk, the then capital of his nation, in the present Oxford township, Coshocton County. In Dunmore’s war, as well as in the war of the Revolution, White Eyes strove strenuously to keep the Delawares neutral. Failing in this in the latter contest, and seeing himself necessitated to take sides, he declared for the Americans, joined Gen. McIntosh’s command, but died at Fort Laurens, on the Tuscarawas, in November of 1778, before the projected expedition, which was aimed at the Sandusky towns, moved. White Eyes was a warm friend of the Moravian mission, and was deeply interested in the progress of his people in the arts of civilized life.]

[53] Indian chiefs, in their public speeches, always speak on behalf of their nation in the singular number and in the first person, considering themselves, in a manner, as its representatives.

[54] [In August of 1779, Col. Daniel Brodhead, then commandant of Fort Pitt, moved with some troops up the Allegheny, and in the forks of that river destroyed several settlements, inhabited by Monsey and Seneca Indians. “The Delawares,” he writes in his report to the War Department, “are ready to follow me wherever I go.”]

[55] Loskiel, part II., ch. 8.

[56] Henry Hudson, a British navigator and discoverer in the employ of the Dutch East India Company, sailed from Amsterdam in command of the Half Moon, in April of 1609, in search of a north-eastern passage. Foiled by the ice in the higher latitudes, he turned southwards, and in September anchored in New York bay.

[57] Dele “_in which_.”

[58] Hackhack is properly a gourd; but since they have seen glass bottles and decanters, they call them by the same name.

[59] These Dutchmen were probably acquainted with what is related of Queen Dido in ancient history, and thus turned their classical knowledge to a good account.

[60] The Hollanders.

[61] Manhattan, or New York Island.

[62] For “_Delawares_” read “_Mohicans_.”

[63] An Indian corruption of the word _English_, whence probably the nickname _Yankees_.

[64] This word means “a cluster of islands with channels every way, so that it is in no place shut up or impassable for craft.” The Indians think that the white people have corrupted this word into _Massachusetts_. It deserves to be remarked as an example of the comprehensiveness of the Indian languages.

[65] The Delaware river. I have said above, p. 51, that _Hittuck_ means a rapid stream. I should have added that it means so only when placed at the end of another word, and used as a compound. Singly, it signifies a _tree_.

[66] The Swedes and Dutch.

[67] William Penn.

[68] Land traders and speculators.

[69] Easton, Northampton County, Pa.

[70] This actually took place at a treaty held at Easton in July and November, 1756.

[71] _Council house_ here means “Connexion District.”

[72] _Pulling the council house down._ Destroying, dispersing the community, preventing their further intercourse with each other, by settling between them on their land.

[73] _Putting the fire out._ Murdering them or their people, where they assemble for pacific purposes, where treaties are held, &c.

[74] _Our own blood._ The blood flowing from the veins of some of our community.

[75] Alluding to the murder of the Conestogo Indians, who, though of another tribe, yet had joined them in welcoming the white people to their shores.

In a narrative of this lamentable event, supposed to have been written by the late Dr. Franklin, it is said: “On the first arrival of the English in Pennsylvania, messengers from this tribe came to welcome them with presents of venison, corn, and skins, and the whole tribe entered into a treaty of friendship with the first proprietor, William Penn, which was to last as long as the sun should shine, or the waters run in the rivers.”

[76] _The fire was entirely extinguished by the blood of the murdered running into it; not a spark was left to kindle a new fire._ This alludes to the last fire that was kindled by the Pennsylvania government and themselves at Lancaster, where the last treaty was held with them in 1762, the year preceding this murder, which put an end to all business of the kind in the province of Pennsylvania.

[77] _The great Swamp._ The Glades on the Allegheny mountains.

[78] _Delamattenos._ The Hurons or Wyandots, whom they call their uncle. These, though speaking a dialect of the Iroquois language, are in connexion with the Lenape.

[79] For “1787” read “1781.”

[80] [These were the words of a war-chief of the Delawares, Pachgantschihilas by name, in the course of an address to the Moravian Indians at Gnadenhütten, in which he sought to persuade them to remove from their exposed position on the Tuscarawas to a place of safety among the Wyandots of the Maumee.]

[81] For “_us_” read “_them_.”

[82] [The massacre of Moravian Indians at Gnadenhütten was perpetrated on the 8th of March, 1782, by militia led by Col. David Williamson, of Washington County, Pa. The details of this atrocious affair are very minutely given by De Schweinitz in _The Life and Times of David Zeisberger_. While such of the borderers as had suffered from Indian forays sought to extenuate the deplorable transaction, it was at the same time made the subject of an investigation at the head-quarters of the department. With what result, however, is inferable from the following extract from a letter written by Gen. Irvine to His Excellency William Moore, President of the Supreme Executive Council of Pennsylvania, and dated _Fort Pitt, May 9, 1782_:--“Since my letter of the 3d inst. to your excellency, Mr. Pentecost and Mr. Cannon have been with me. They, and every intelligent person whom I have consulted with on the subject, are of opinion that it will be almost impossible ever to obtain a just account of the conduct of the militia at Muskingum. No man can give any account, except some of the party themselves; if, therefore, an inquiry should appear serious, they are not obliged, nor will they give evidence. For this and other reasons, I am of opinion farther inquiry into the matter will not only be fruitless, but in the end may be attended with dangerous consequences. A volunteer expedition is talked of against Sandusky, which, if well conducted, may be of great service to this country, if they behave well on this occasion. It may also in some measure atone for the barbarity they are charged with at Muskingum. They have consulted me, and shall have every countenance in my power, if their numbers, arrangements, &c., promise a prospect of success.” _MS. in the Irvine Collection._]

[The following is a letter from Col. John Gibson, to the Right Rev. Nathaniel Seidel, senior Bishop of the Moravian Church at Bethlehem, dated _Fort Pitt, May 9, 1782_.

“SIR:--Your letter by Mr. Shebosh of the 11th ult., came safe to hand. I am happy to find that the few small services I rendered to the gentlemen of your society in this quarter, meet with the approbation of you and every other worthy character.

“Mr. Shebosh will be able to give you a particular account of the late horrid massacre perpetrated at the towns on Muskingum, by a set of men the most savage miscreants that ever degraded human nature. Had I have known of their intention before it was too late, I should have prevented it by informing the poor sufferers of it.

“I am in hopes in a few days to be able to send you a more particular account than any that has yet transpired, as I hope to obtain the deposition of a person who was an eye-witness of the whole transaction, and disapproved of it. Should any accounts come to hand from Mr. Zeisberger, or the other gentlemen of your society, you may depend on my transmitting them to you. Please present my compliments to Mr. William Henry, Jr., &c.

“Believe me, with esteem, your most obedient servant,

“JNO. GIBSON,

“Col. 7th Virginia Reg’t.” ]

[83] [For a full account of this exodus, the reader is referred to a paper entitled “Wyalusing and the Moravian Mission at Friedenshütten,” by W. C. Reichel, in Part 5 (1871) of the Transactions of the Moravian Historical Society.]

[84] For “_Mouseys_” read “_Monseys_.”

[85] For “1768, _about six_,” read “1772, _a few_.”

[86] Loskiel, part III., ch. 12.

[87] [Pilgerruh on the Cuyahoga, within the limits of what is now Independence township, Cuyahoga County, Ohio, was the seat of the mission during the time of the dispersion in the interval between May of 1786, and April of 1787.]

[88] General John Gibson thinks that _Sawano_ is their proper name; they are so called by the other Indian nations, from their being a southern people. _Shawaneu_, in the Lenape language, means the south; _Shawanachau_,[89] the south wind, &c. We commonly call them the _Shawanese_.

[89] For “_Shawanachau_” read “_Shawanachan_.”

[90] The Shawanos call the Mohicans their _elder brother_.

[91] Loskiel, part II., ch. 10.

[92] While these people lived at Wyoming and in its vicinity, they were frequently visited by missionaries of the Society of the United Brethren, who, knowing them to be the most depraved and ferocious tribe of all the Indian nations they had heard of, sought to establish a friendship with them, so as not to be interrupted in their journies from one Indian Mission to another. Count Zinzendorf being at that time in the country, went in 1742 with some other missionaries to visit them at Wyoming, stayed with them 20 days, and endeavoured to impress the gospel truths upon their minds; but these hardened people, suspecting his views, and believing that he wanted to purchase their land, on which it was reported there were mines of silver, conspired to murder him, and would have effected their purpose, but that Conrad Weiser, the Indian interpreter, arrived fortunately in time to prevent it. (Loskiel, part II., ch. 1.) Notwithstanding this, the Brethren frequently visited them, and Shehellemus, a chief of great influence, having become their friend (Loskiel, ibid., ch. 8), they could now travel with greater safety. He died at Shamokin in 1749; the Brethren were, however, fortunate enough to obtain the friendship of Paxnos or Paxsinos, another chief of the Shawanos, who gave them full proof of it by sending his sons to escort one of them to Bethlehem from Shamokin, where he was in the most perilous situation, the war having just broke out. (Loskiel, ibid., ch. 12.)

[93] Loskiel, part I., ch. 10.

[94] [After the peace of 1763 there was comparative quiet on the Western frontiers, until the inauguration of the “Dunmore War,” in the spring of 1774--a contest which the last royal governor of Virginia is said to have excited, in order to divert the attention of the colonists from the oppressive acts of England towards them. The initial military movement in this war was Col. Angus McDonald’s expedition against the Shawanese town of Waketameki, just below the mouth of the Waketameki Creek, within the limits of the present county of Muskingum, Ohio. The battle fought on the 10th of October, 1774, at the junction of the Great Kanawha and the Ohio, between the garrison of Point Pleasant, under General Andrew Lewis, and the flower of the Shawanese, Delawares, Mingoes, and Wyandots, led by the Cornstalk, the Shawano king, in which the confederate Indians were routed, was speedily followed by a peace.]

[95] See, in Loskiel’s History, part II., ch. 10, his account of the visit of this chief to the Christian Indian Congregation at Bethlehem.

[96] For “_Shawanos_” read “_Nanticokes_.”

[97] [In 1726, John Harris, a Yorkshireman, settled at the mouth of the Paxton Creek, traded largely with the neighboring Indians, cleared a farm, and kept a ferry. John Harris, Jr., his son, born on the Paxton in the above-mentioned year, inherited from his father 700 acres of land, on a part of which Harrisburg was laid out in 1785.]

[98] _Zeningi_, according to Loskiel.

[99] For “_Schschequon_” read “_Shechschequon_.”

[100] [For “_Christian_” read “_Christopher_.”]

[101] Loskiel, part I., ch. 9.

[102] For “_Tawachguáno_” read “_Tayachguáno_.”

[103] [Now the Clinton, on whose banks New Gnadenhütten was built by David Zeisberger in the summer of 1782.]

[104] [The first mission established by the Moravians among the northern tribes of Indians, was among a clan of Mohegans, in the town of Pine Plains, Dutchess County, New York, where Christian Henry Rauch, of Bethlehem, began his labors as an evangelist in July of 1740.]

[105] Collections Massach. Histor. Soc., vol. I., p. 195; vol. IV., p. 67; vol. IX., p. 92.

[106] Collections Massach. Histor. Soc., vol. IX., p. 76.

[107] Coll. Mass. Hist. Soc., vol. IX., p. 77. Trumbull’s History of Connecticut, vol. I., p. 28.

[108] The Atlantic Ocean.

[109] P. 235.--This MS. is in the library of the Society of the United Brethren at Bethlehem.

[110] Loskiel, part II., ch. 9.

[111] Mr. Zeisberger wrote a complete dictionary of the Iroquois language, in three quarto volumes, the first of which, from A to the middle of H, is unfortunately lost. The remainder, which is preserved, contains upwards of 800 pages, which shews that, at least, the Indian languages are not so _poor_ as is generally imagined. It is German and Indian, beginning with the German.[112]

[112] [This work, entitled “_Deutch und Onondagaishes Wörterbuch_,” _i. e._, Lexicon of the German and Onondaga Languages, complete in 7 vols., MS., is deposited in the Library of the American Philosophical Society, at Philadelphia. Also a complete grammar of the Onondaga by the same author.]

[113] This word should be pronounced according to the powers of the German Alphabet.

[114] Being, or Spirit.

[115] An old Indian told me about fifty years ago, that when he was young, he still followed the custom of his father and ancestors, in climbing upon a high mountain or pinnacle, to thank the Great Spirit for all the benefits before bestowed, and to pray for a continuance of his favour; that they were sure their prayers were heard, and acceptable to the Great Spirit, although he did not himself appear to them.

[116] When, between the years 1760 and 1768, the noted war-chief Pontiac had concerted a plan of surprising and cutting off the garrison and town of Detroit, while in the act of delivering an impressive peace oration, to the then commandant Major Gladwyn, the _turning of the belt_ was to have been the signal of the attack by his forces, who all had their guns, which previously had been cut off to large pistol length, hidden under their blankets. So I have been informed by some of the most respectable inhabitants of Detroit, and by the Indians themselves.

[117] For “_once_” read “_sometimes_.”

[118] For “_should_” read “_deserved to_.”

[119] For “_to_” read “_out at_.”

[120] Dele “_outside of the door and_.”

[121] Grammatica Grœnlandico-Danico-Latina, edita à P. Egede, Hafniæ, 1760, 8vo.

Dictionarium Grœnlandico-Danico-Latinum, adornatum à P. Egede, Hafniæ, 1750, 8vo.

[122] For “_Thornhallesen_” read “_Thorhallesen_.”

[123] [The Moravians have been conducting a successful mission in Greenland since 1733. In 1761, David Crantz, one of their clergymen, sailed for that distant country to collect material for a history, touching its physical aspect and resources, the manners and customs of the native tribes. Crantz’s work was published at Barby, Saxony, in 1765, under the title of “_Historie von Grönland, enthaltend die Beschreibung des Landes und der Einwohner insbeomdere, die Geschichte der dortigen Mission der evangelischen Brüder zu Neu-Herrnhut und Lichtenfels_.” An English Translation appeared in London, in 1766.]

[124] The Hurons, a great while, perhaps centuries ago, became disunited from the Iroquois; many wars took place between them, and the former withdrew at last to remote places, where they settled, and were discovered by French Missionaries and traders: of this last I was repeatedly assured during my residence at Detroit, between 1781 and 1786.

[125] Carver says that there are in North America, four different languages, the Iroquois to the east, the Chippeway or Algonkin to the northwest, the Naudowessie to the west, and the Cherokee, &c. to the south. Travels, ch. 17, Capt. Carver, though he appears to have been in general an accurate observer, resided too short a time among the Indians to have a correct knowledge of their languages. [Mr. Heckewelder quotes here and elsewhere from _“Three Years’ Travels through the Interior Parts of North America for more than Five Thousand Miles, &c.,” by Capt. Jonathan Carver of the Provincial Troops in America, Phila._, 1796. Those tribes of the Naudowessies among whom Carver resided for five months, dwelt about the River St. Pierre, 200 miles above its junction with the Mississippi. This was the extreme westerly point reached by the adventurous traveller. The entire nation of the Naudowessies, according to Carver, mustered upwards of 2000 fighting men.]

[126] Le grand Voyage du pays des Hurons, par Samuel Sagard, Paris, 1632. To which is added, a Dictionary of the Huron language, with a preface.

[127] Philos. Trans. Abr., vol. lxiii., p. 142.

[128] Hist. of the Five Nations, p. 14.

[129] Barton’s New Views, Ed. 1798. Prelim. Disc., p. 32.

[130] The late Dr. Barton, in the work above quoted, append., p. 3,[132] seems to doubt this fact, and relies on a series of numerals which I once communicated to him, and was found among the papers of the late Rev. Mr. Pyrlæus. But it is by no means certain that those numerals were taken from the language of the Nanticokes, and the vocabularies above mentioned leave no doubt as to the origin of that dialect.

[131] Letter v.

[132] For “_page_ 3” read “_page_ 5.”

[133] Letter xxv.

[134] He says that it is not copious, and is only adapted to the necessities and conveniences of life. These are the ideas which strangers and philosophers, reasoning _à priori_, entertain of Indian languages; but those who are well acquainted with them think very differently. And yet the Baron says that the Algonquin is “the finest and the most universal language on the Continent.”

[135] Letter xi., p. 276.

[136] It should be properly _Tortoise_; but this word seems in a fair way to be entirely superseded by _Turtle_, as well in England as in this country.

[137] _Chippewäisch-Delawarischer, oder Algonkisch-Moheganischer, Stamm._ Mithrid., part III., vol. iii., p. 337.

[138] Vater in Mithrid., part III., vol. 3, p. 283, quotes De Laet, Novus Orbis, pp. 98, 103, Du Pratz, vol. 2, pp. 208, 9, Rochefort, Histoire Natur. des Antilles, pp. 351, 394, and Hervas, _Catologo delle Lingue_, p. 90; none of which works I have it in my power to consult.

[139] Mithrid., ibid.

[140] Loskiel, part I., ch. 1.

[141] Duvallon, Vue de la Colonie Espagnole du Mississippi, quoted by Vater, in Mithrid., ibid., p. 297.

[142] The Bibliotheca Americana records 45 grammars and 25 dictionaries of the languages spoken in Mexico only, and 85 works of different authors on religious and moral subjects written or translated into some of those languages.

[143] For “_or_” read “_nor_.”

[144] For “_met_” read “_saw_.”

[145] For “_days_” read “_hours_.”

[146] Loskiel, part III., ch. 9.

[147] For “_December_” read “_November_.”

[148] [Pipe, a leader of the Wolf tribe of the Monseys, was residing in the Ohio country at the time of Bouquet’s expedition against the Delawares and Shawanon of the Muskingum and Scioto, in 1764. When the Moravians entered the valley of the former river, he was at home on the Walhonding, about 15 miles above the present Coshocton. In the border wars of the Revolution, he at first declared against the Americans, withdrawing with the disaffected Delawares to the Tymochtee creek, a branch of the Sandusky, within the limits of the present Crawford County. While here, he was a serviceable tool in the hands of the British at Detroit. To the Moravian mission among his countrymen he was for many years unjustifiedly hostile. Eventually, however, he regarded the work apparently with favor. It was the Pipe who doomed Col. William Crawford to torture, after the failure of the latter’s expedition against Sandusky in the summer of 1782. After the treaty of Fort Harmar in January of 1789, Pipe threw all his influence on the side of those of his people who now resolved at all hazards to uphold peace with the United States. He died a few days before the defeat of the confederated Indians by Wayne, near the rapids of the Maumee.]

[149] See Loskiel, part III., ch. 9, p. 704, German text, and p. 165, Eng. Trans.

[150] It will be understood that he speaks here throughout for himself and his nation or tribe, though always in the first person of the singular, according to the Indian mode.

[151] Meaning his nation, and speaking, as usual, in the first person.

[152] Meaning women and children.

[153] Prisoners.

[154] To make his language agree with the expression _live flesh_.

[155] For “_with_” read “_of_.”

[156] According to the powers of the English alphabet, it should be written Koo-ek-wen-aw-koo.

[157] Rogers’s Key into the Language of the Indians of New England, ch. vi.

[158] For “_they_” read “_the Chippeways and some other nations_.”

[159] [In Green township, in what is now Ashland County.]

[160] For “_your_” read “_yon_.”

[161] After the word “_nation_” insert “_which they do not approve of_.”

[162] [Alexander McKee, Matthew Elliott, and Simon Girty,--the first some time a British agent among the Indians, the second with a captain’s commission from the commandant at Detroit, the third as brutal, depraved, and wicked a wretch as ever lived,--deserted with a squad of soldiers from Fort Pitt, in March of 1778. This trio of renegade desperadoes, henceforth, in the capacity of emissaries of the British at Detroit (with their savage allies), wrought untold misery on the frontiers, even till the peace of 1795.]

[163] For “_they sure_” read “_they are sure_.”

[164] For “_reply_” read “_answer_.”

[165] The pronouns in the Indian language have no feminine gender.

[166] For “_decide_” read “_say_.”

[167] For “_man_” read “_men_.”

[168] Between “_is_” and “_even_” insert “_sometimes_.”

[169] For “_an old Indian_” read “_several old men_.”

[170] [The fort, built by Franklin in the early winter of 1756, stood on the site of Weissport, on the left bank of the Lehigh, in Carbon County, Penna. The well of the fort alone remains to mark its site.]

[171] For “_road_” read “_course_.”

[172] [The road from Easton, via Ross Common and the Pocono, to Wilkes-Barré, formerly called the Wilkes-Barré turnpike.]

[173] [Mr. Heckewelder had been despatched by the Mission Board at Bethlehem to Fairfield, on the Retrenche, (Thames,) in Upper Canada, where the Moravian Indians settled in 1792, to advise with them and their teachers, concerning a return to the valley of the Tuscarawas, in which the survey of a grant of 12,000 acres of land, made by Congress, had recently been completed. Pursuant to his instructions, he proceeded from Fairfield to the Tuscarawas, to make the necessary preparations for a colony that was to follow in the ensuing autumn, and re-founded Gnadenhütten. The village of Goshen, seven miles higher up the river, was built in October, on the arrival of David Zeisberger and the expected colony from the Retrenche.]

[174] [The Wyandot village of Upper Sandusky was three miles in a south-easterly direction from the site of the present town of Upper Sandusky, the county-seat of Wyandot County, Ohio. Lower Sandusky, a trading-post and Wyandot town, was situated at the head of navigation on the Sandusky. Fremont, the county-seat of Sandusky County, marks its site. Here the Moravian missionaries and their families were most hospitably entertained by Arundel and Robbins for upwards of three weeks, while awaiting the arrival of boats from Detroit, on which they were to be taken as prisoners of war to that post. It was through British influence that the Mission on the Muskingum had been overthrown in the early autumn of 1781, and that its seat was transferred to the Sandusky. Fort McIntosh stood on the present town of Beaver, Beaver County, Pennsylvania. It was erected in October of 1778 by General McIntosh, then in command of the Western Department.]

[175] For “_where_” read “_whence_.”

[176] [On the 18th October, 1755, a party of Indians fell upon the settlers on the Big Mahanoy, (now Penn’s Creek, in Union County, Penna.,) killed and carried off twenty-five persons, and burned and destroyed all the buildings and improvements.--_Colonial Records_, _vol._ 6, p. 766.]

[177] For “_Duke Holland_” read “_Luke Holland_;” the same where the name again occurs.

[178] Indian stockings.

[179] [The three Commissioners set out from Fort Washington (Cincinnati) for the Indian country in June of 1792, but never returned. Despite the failure of this mission, General Rufus Putnam was without delay despatched on a similar errand, and at Post Vincennes, on the Wabash, in September of the above mentioned year, concluded a treaty of peace with a number of the Western tribes. Mr. Heckewelder was associated by the War Department with Putnam in this perilous undertaking.]

[180] [Cornstalk, the well-known Shawano king, while held by the Americans in the fort at Point Pleasant, at the mouth of the Kanhawa, was murdered by some soldiers of the garrison, in revenge for the loss of one of their companions, who had met his death while hunting, at the hands of a British Indian.]

[181] The Bible.

[182] The Indians gave this name to General Wayne, because they say that he had all the cunning of this animal, who is superior to all other snakes in the manner of procuring his food. He hides himself in the grass with his head only above it, watching all around to see where the birds are building their nests, that he may know where to find the young ones when they are hatched.

[183] This is not applicable to the Iroquois of the present time.

[184] [A Monsey of Wyalusing, at whose persuasion the Moravian Indians settled on that stream in 1765, who became one of their number, following them to the Big Beaver and the Tuscarawas, where he died in May of 1775. Papunhank’s name occurs frequently in the annals of Provincial history between 1762 and 1765.]

[185] [The Chinglacamoose, now the Moose, empties into the Susquehannah in Clearfield County, Penna.]

[186] Dele _again_.

[187] Bethlehem.

[188] [“The serenity of Michael’s countenance,” writes Loskiel, “when he was laid in his coffin, contrasted strangely with the figures scarified upon his face when a warrior. These were as follows: upon the right cheek and temple, a large snake; from the under lip a pole passed over the nose, and between the eyes and the top of the forehead, ornamented at every quarter of an inch with round marks, representing scalps; upon the upper cheek, two lances crossing each other; and upon the lower jaw, the head of a wild boar.”]

[189] See Loskiel, part I., ch. 3.

[190] See Loskiel, part I., ch. 11.

[191] For “_very often_” read “_sometimes_.”

[192] For “_inches_” read “_feet_.”

[193] For “_of_” read “_on_.”

[194] Podophyllum peltatum.

[195] [Mr. Heckewelder was in this year residing at New Gnadenhütten on the Huron (now the Clinton), Michigan, where the Moravian Missionaries ministered to their converts for upwards of three years, subsequent to their compulsory evacuation of the Tuscarawas valley.]

[196] They call them _Doctols_; because the Indians cannot pronounce the letter R. The Minsi or Monseys call them “Mĕdéu,” which signifies “conjuror.”

[197] [Gelelemend, _i. e._, _a leader_, (whose soubriquet among the whites was Kill-buck,) a grandson of the well-known Netawatwes, was sometime chief counsellor of the Turkey tribe of the Delaware nation, and after the death of Captain White Eyes, installed temporarily as principal chief. He was a strenuous advocate of peace among his people in the times of the Revolutionary war; and being a man of influence, drew upon himself, in consequence, the implacable animosity of those of his countrymen who took up arms against the Americans. Even after the general peace concluded between the United States and the Indians of the West in 1795, his life was on several occasions imperilled by his former opponents. Gelelemend united with the Moravian Indians, at Salem, on the Petquotting in the summer of 1788, where, in baptism, he was named William Henry, after Judge William Henry, of Lancaster. He died at Goshen, in the early winter of 1811, in the eightieth year of his age. He is said to have been born in 1737, in the neighborhood of the Lehigh Water Gap, Carbon County, Pa. William Henry Gelelemend was one of the last converts of distinction attached to the Moravian Mission among the Indians.]

[198] [Goschachking, sometime the capital of the Delaware nation, stood on the Muskingum, immediately below the junction of the Tuscarawas and the Walhonding. On its site stands Coshocton. The town was destroyed by Gen. Brodhead in 1781.]

[199] For “_Americans_” read “_white men_.”

[200] The following extract from the Detroit Gazette, shews that this superstitious belief of the Indians in the powers of witchcraft, still continues in full force, even among those who live in the vicinity of the whites, and are in the habit of constant intercourse with them.

_From the Detroit Gazette of the 17th of August, 1818._

On the evening of the 22d ult. an Indian of the Wyandot tribe was murdered by some of his relatives, near the mouth of the river Huron, on lake Erie. The circumstances, in brief, are as follows:

“It appears that two Wyandots, residing at Malden, and relatives to the deceased, had been informed by Captain Johnny, an Indian living on the Huron river, and also a relative, that a Shawanee Indian had come to his death by the witchcraft of an old Indian woman and her son Mike, and that in order to avert the vengeance of the Shawanee tribe, it would be necessary to kill them--and furthermore, that the death of Walk-in-the-water, who died last June, was caused by the same old woman’s witchcraft. It was determined to kill the old woman and her son--and for that purpose they crossed over on the 22d ult. and succeeded in the course of the evening in killing the latter in his cabin. The old woman was not at home. The next day, while endeavouring to persuade her to accompany them into the woods, as they said, to drink whiskey, they were discovered by Dr. William Brown and Mr. Oliver Williams, who had received that morning intimations of their intentions, and owing to the exertions of these gentlemen, the old woman’s life was preserved and one of the Indians taken, who is now confined in the jail of this city--the others escaped by swiftness of foot.

“On the examination of the Indian taken, it appeared that the old woman, shortly after the death of the Shawanee, had entered his cabin, and in a voice of exultation, called upon him, saying--’Shawanee man! where are you?--You that mocked me; you thought you would live forever--you are gone and I am here--come--Why do you not come?’ &c.--She is said to have made use of nearly the same words in the cabin of Walk-in-the-water, shortly after his death.”

[201] War-hatchet: from which we have made _tomahawk_.

[202] The Indians call the American continent an island; believing it to be (as in fact, probably, it is) entirely surrounded with water.

[203] For “_killed_” read “_eaten_.”

[204] Mr. Pyrlæus lived long among the Iroquois, and was well acquainted with their language. He was instructed in the Mohawk dialect by the celebrated interpreter Conrad Weiser. He has left behind him some manuscript grammatical works on that idiom, one of them is entitled: _Affixa nominum et verborum Linguæ Macquaicæ_, and another, _Adjectiva, nomina et pronomina Linguæ Macquaicæ_. These MSS. are in the library of the Society of the United Brethren at Bethlehem.

[205] For “_Pauksit_” read “_P’duk-sit_.”

[206] See page 101.

[207] Probably alluding to a tradition which the Indians have of a very ferocious kind of bear, called the _naked bear_, which they say once existed, but was totally destroyed by their ancestors. The last was killed in the New York state, at a place they called _Hoosink_, which means the _Basin_, or more properly the _Kettle_.

[208] The same whom Mr. de Volney speaks of in his excellent “View of the Soil and Climate of the United States.” Supplement, No. VI., page 356, Philadelphia Edition, 1804.

[209] See ch. 29, p. 225.

[210] See ch. 28, p. 221.

[211] See ch. 2.

[212] Dele “_lands or_.”

[213] This word means _liquor_, and is also used in the sense of a medicinal draught, or other compound potion.

[214] [Shingask, which signifies _boggy or marshy ground overgrown with grass_, a brother of Tamaqua, or King Beaver, ranked first among Indian warriors in the times of the so-called French and Indian war. The frontiers of Pennsylvania suffering severely from the forays of this Delaware and his braves, Governor Denny, in 1756, set a price of £200 upon his head or scalp. Mr. Heckewelder, in a “Collection of the Names of Chieftains and Eminent Men of the Delaware Nation” states that Shingask, although an implacable foe in battle, was never known to treat a prisoner with cruelty. “One day,” he goes on to say, “in the summer of 1762, while passing with him near by where two prisoners of his--boys of about twelve years of age--were amusing themselves with his own boys, as the chief observed that my attention was arrested by them, he asked me at what I was looking. Telling him in reply that I was looking at his prisoners, he said, ‘When I first took them, they were such; but now they and my children eat their food from the same bowl or dish;’ which was equivalent to saying that they were in all respects on an equal footing with his own children, or alike dear to him.”]

[215] A kind of round buckle with a tongue, which the Indians fasten to their shirts. The traders call them _broaches_. They are placed in rows, at the distance of about the breadth of a finger one from the other.

[216] The same whom I have spoken of above, page 184, No. 4.

[217] For “_Albany_” read “_Pittsburg_.”

[218] See ch. 15, p. 151.

[219] The Indian name of Capt. White Eyes.

[220] Page 188.

[221] For “_Sandusky_” read “_Muskingum_.”

[222] See above, pages 81, 184.

[223] [Williamson did not lead the expedition against Sandusky, nor was it organized for the destruction of the Moravian Indians, then in the Sandusky country. It was led by Colonel William Crawford. Sanctioned by General Irvine, then in command of the Western Department, the undertaking was intended to be effectual in ending the troubles upon the western frontiers of Pennsylvania and Virginia, by punishing the Wyandots, Shawanese, Delawares, and Mingoes, whose war-parties were wont to come from their settlements in Sandusky, to kill and devastate along the borders. See Butterfield’s _Crawford’s Campaign against Sandusky_, for full details touching the fitting out of this expedition, its disastrous termination, and the awful death by torture of its commanding officer.

In a letter written by Washington to General Irvine, and dated _Headquarters, 6th August, 1782_, he expresses himself in the following words: “I lament the failure of the expedition, and am particularly affected with the disastrous fate of Colonel Crawford. No other than the extremest torture which could be inflicted by the savages, could, I think, have been expected by those who were unhappy enough to fall into their hands, especially under the present exasperation of their minds from the treatment given their Moravian friends. For this reason, no person should at this time suffer himself to fall alive into the hands of the Indians.”--_MS. in the Irvine Collection._]

[224] This name, according to the English orthography, should be written _Winganoond_ or _Wingaynoond_, the second syllable accented and long, and the last syllable short.

[225] The people were at that moment advancing, with shouts and yells, to torture and put him to death.

[226] Ruth, i. 16.

[227] Of the value of one dollar.

[228] For “_bought_” read “_brought_.”

[229] [A Monsey settlement near the mouth of the Tionesta, within the limits of the present Venango County. It was visited by Mr. Zeisberger for the first time in the autumn of 1767; in the following year it became the seat of a mission. In 1770, the Allegheny was exchanged by the missionary and his converts for the Beaver. Zeisberger’s labors at Goschgoschink furnished the subject for Schüssele’s historical painting, “The Power of the Gospel.”]

[230] See Nile’s Weekly Register, vol. i., p. 141, vol. v., p. 174, and vol. vi., p. 111.

[231] This appears to be a mistake; Leather-lips, as has been stated above, was a chief of the Wyandots or Hurons, and is so styled in the treaty of Greenville, otherwise called Wayne’s Treaty, where he was one of the representatives of that nation.

[232] The Indian name of this chief was Tar-he; he was also a Wyandot or Huron, and one of the signers of the Greenville treaty. How great must have been the power of Tecumseh, who trusted the execution of Leather-lips to a chief of the same nation!

[233] [The earliest record of Tamanen is the affix of his mark to a deed, dated 23d day of the 4th month, 1683, by which he and Metamequan conveyed to old Proprietor Penn a tract of land, lying between the Pennypack and Neshaminy creeks, in Bucks County.--_Pennsylvania Archives_, vol. i., p. 64. Heckewelder gives the signification of the Delaware word “tamanen” as _affable_.]

[234] [Tadeuskund was baptized at the Gnadenhütten Mission, (Lehighton, Carbon County, Pa.,) by the Moravian Bishop Cammerhoff, of Bethlehem, in March of 1750. For additional notices of this prominent actor in the French and Indian war, extracted from manuscripts in the Archives of the Moravian Church at Bethlehem, the reader is referred to _Memorials of the Moravian Church_, vol. i., edited by _W. C. Reichel, Philadelphia, 1870_.]

[235] [Moses Tatemy was a convert of, and sometime an interpreter for, David Brainerd, during that evangelist’s career among the Delawares of New Jersey and Pennsylvania, who were settled on both sides of their great river, between its forks and the Minisinks. A grant of upwards of 200 acres of land, lying on the east branch of Lehietan or Bushkill, within the limits of the present Northampton County, Pa., was confirmed to the chief about the year 1737, by the Proprietaries’ agents, for valuable services rendered. On this reservation, Tatemy was residing as late as 1753, and probably later. He was there a near neighbour of the Moravians at Nazareth. In the interval between 1756 and 1760, he participated in most of the numerous treaties and conferences between the Governors of the Province and his countrymen, frequently in the capacity of an interpreter. Subsequent to the last-mentioned year, his name ceases to appear on the Minutes of the Provincial Council. He probably died in 1761. Such being the facts in the case, Mr. Heckewelder is in error when he states that Tatemy lost his life at the hands of a white man _prior to 1754_. That a _son_ of the old chieftain, _Bill Tatemy_ by name, was mortally wounded in July of 1757, by a young man in the Ulster-Scot settlement, (within the limits of Allen township, Northampton County,) while straying from a body of Indians, who were on their way from Fort Allen to Easton, to a treaty, is on record in the official papers of that day. This unprovoked assault upon one of their countrymen, as was to be expected, incensed the disaffected Indians to such a degree, that Governor Denny was fain to assure them, at the opening of the treaty, that the offender should be speedily brought to justice; at the same time, he condoled with the afflicted father. _Bill Tatemy_ died near Bethlehem, from the effects of the gun-shot wound, within five weeks. He had been sometime under John Brainerd’s teaching, at Cranberry, N. J., and was a professing Christian.]

[236] See above page 67, and see the Errata with reference to that page.

[237] Ch. 34, pp. 255, 256.

[238] [These chiefs were representatives of the seven nations with whom Gen. Putnam concluded a treaty in September of the above-mentioned year, and were on their way to Philadelphia.

_Note._--The following is a copy of the letter written by the Secretary of War to Mr. Heckewelder, advising him of Putnam’s request that he might be associated with him in his mission to the western Indians:

“WAR DEPARTMENT, _18 May, 1792_.

“SIR.--I have the honour to inform you that the United States have for some time past been making pacific overtures to the hostile Indians north-west of the Ohio. It is to be expected that these overtures will soon be brought to an issue under the direction of Brigadier-General Putnam, of Marietta, who is specially charged with this business.

“He is now in this city, and will be in readiness to set out on Monday next, and being acquainted with you, he is extremely desirous that you should accompany him in the prosecution of this good work.

“Being myself most cordially impressed with a respect for your character and love of the Indians, on the purest principles of justice and humanity, I have cheerfully acquiesced in the desire of Gen. Putnam.

“I hope sincerely it may be convenient for you to accompany or follow him soon, in order to execute a business which is not unpromising, and which, if accomplished, will redound to the credit of the individuals who perform it.

“As to pecuniary considerations, I shall arrange them satisfactorily with you.

“With great respect, I am, sir, your most obedient servant, “H. KNOX, _Secretary of War_.”]

[239] [Col. Ebenezer Sproat was one of the colony which, under the auspices of the recently formed Ohio Company, and led by Gen. Putnam, emigrated to the Ohio country in the spring of 1788, and founded Marietta.]

[240] Ch. 6, p. 104.

[241] For “_them_” read “_us_.”

[242] Sun-fish.

[243] Vocabularium Barbaro-Virgineorum, bound with an Indian translation from the Swedish of Luther’s Catechism. Stockholm, 1696, duod.

[244] Carver’s Travels, Introduction, p. 72. Boston Edit., 1797.

[245] Carver was only 14 months in the Indian country, during which time he says he travelled near 4000 miles and visited twelve different nations of Indians.

[246] For “_Indians_” read “_traders_.”

[247] [They were sent to Goschschoking (Coshocton), the then capital of the Delaware nation, to condole with that people on the death of White Eyes.]

[248] Ch. 7, p. 111.

[249] See above, ch. 18, p. 172.

[250] Dr. Boudinot was long a member, and once President, of the Continental Congress, and his talents were very useful to the cause which he had embraced. At a very advanced age, he now enjoys literary ease in a dignified retirement.

[251] A Star in the West, or a humble attempt to discover the long lost ten tribes of Israel, preparatory to their return to their beloved city, Jerusalem. Trenton (New Jersey), 1816.

[252] See page 140, and following.

[253] Star in the West, p. 138.

[254] This relation is authentic. I have received it from the mouth of the chief of the injured party, and his statement was confirmed by communications made at the time by two respectable magistrates of the county.

[255] [This outrage was committed at the public house of John Stenton, which stood on the road leading from Bethlehem to Fort Allen, a short mile north of the present Howertown, Allen township, Northampton County. Stenton belonged to the Scotch-Irish, who settled in that region as early as 1728.]

[256] [Nescopeck was an Indian settlement on the highway of Indian travel between Fort Allen and the Wyoming Valley.]

[257] Justice Geiger’s letter to Justice Horsefield proves this fact

[258] [These unprovoked barbarities were perpetrated by a squad of soldiers who, in command of Captain Jacob Wetterholt, of the Provincial service, were in quarters at the Lehigh Water Gap, Carbon County, Pa.]

[259] [In this paragraph, Mr. Heckewelder briefly alludes to the _last foray_ made by Indians into old Northampton County, south of the Blue Mountain. It occurred on the 8th of October, 1763. An account of the affair at Stenton’s, on the morning of that day, in which Stenton was shot dead, and Captain Jacob Wetterholt and several of his men seriously or mortally wounded, was published in Franklin’s _Pennsylvania Gazette_, of October 18th, 1763. Leaving Stenton’s, after the loss of one of their number, the Indians crossed the Lehigh, and on their way to a store and tavern on the Copley creek, (where they also had been wronged by the whites,) they murdered several families residing within the limits of the present Whitehall township, Lehigh County. Laden with plunder, they then struck for the wilderness north of the Blue Mountain. Upwards of twenty settlers were killed or captured on that memorable day, and the buildings on several farms were laid in ashes.]

[260] [The 5,000 acres at Nazareth, which Whitefield sold to the Moravians in 1741, were first held by Lætitia Aubrey, to whom it had been granted by her father, William Penn, in 1682. The right of erecting this tract, or any portion thereof, into a manor, of holding court-baron thereon, and of holding views of frankpledge for the conservation of the peace, were special privileges accorded to the grantee by the grantor. It was one of few of the original grants similarly invested. The royalty, however, in all cases remained a dead letter.]

[261] Alluding to what was at that time known by the name of the _long day’s walk_.

[262] See above, p. 302.

[263] The same of whom I have spoken above, p. 171.

[264] See above, pp. 135, 136.

[265] Above, p. 279.

[266] Carver’s Travels, ch. 9, p. 196. Edit. above cited.

[267] [Glikhican, one of the converts of distinction attached to the Moravian mission, was a man of note among his people, both in the council chamber and on the war-path. When the Moravians first met him he resided at Kaskaskunk, on the Beaver, and at Friedenstadt, on that river, he was baptized by David Zeisberger in December of 1770. Subsequently he became a “national assistant” in the work of the Gospel, lived consistently with his profession, and met his death at the hands of Williamson’s men at Gnadenhütten in March of 1782.]

[268] See above, p. 338.

[269] Loskiel, p. 3, ch. 3.

[270] [The valley of the Conecocheague, which stream drains Franklin County, Pennsylvania, was explored and settled about 1730 by Scotch-Irish pioneers, among whom were three brothers of the name of Chambers. The site of Chambersburg was built on by Joseph Chambers. The Conecocheague settlement suffered much from the Indians after Braddock’s defeat in 1755.]

[271] Letter V.

[272] For “_Zeisberger_” read “_Heckewelder_.”

[273] These papers have been communicated.

[274] For “_from_” read “_for_.”

[275] For “_schawanáki_” read “_schwanameki_.”

[276] For “_chwani_” read “_chwami_.”

[277] An Enquiry into the Question, whether America was peopled from the Old Continent?

[278] The Chippeways have hardly any grammatical forms.

[279] See Philos. Trans. abridged; vol. lxiii., 142.

[280] Colden’s Hist. of the Five Nations. Octavo ed., 1747, p. 14.

[281] One of them empties itself into the north side of Lake St. Clair, another at the west end of Lake Erie, and a third on the south side of the said lake, about twenty-five miles east of Sandusky river or bay.

[282] For “_K’lehelleya_” read “_K’lehellecheya_.”

[283] From the verb _Pommauchsin_.

[284] In the original it is _N’mizi_; the German _z_ being pronounced like _tz_, which mode of spelling has been adopted in this publication.

[285] For “_Wulatopnachgat_” read “_Wulaptonachgat_.”

[286] For “_Wulatonamin_” read “_Wulatenamin_.”

[287] For “_manner_” read “_matter_.”

[288] For “_achpansi_” read “_achpanschi_.”

[289] _Wenitschanit_, the parent or owner of a child naturally begotten; _wetallemansit_, the owner of the beast.

[290] [_A Collection of Hymns, for the use of the Christian Indians of the Missions of the United Brethren, in North America._ Philadelphia: Printed by Henry Sweitzer, at the corner of Race and Fourth Streets, 1803. A second edition of this work abridged, and edited by the Rev. Abraham Luckenbach, was published at Bethlehem in 1847.]

[291] For “_Indian corn_” read “_a particular species of Indian corn_.”

[292] All words ending in _ican_, _hican_, _kschican_, denote a sharp instrument for cutting. _Pachkschican_, a knife; _pkuschican_, a gimlet, an instrument which cuts into holes; _tangamican_, or _tangandican_, a spear, a sharp-pointed instrument; _poyachkican_, a gun, or an instrument that cuts with force.

[293] For “_Ktahoatell_” read “_Ktahoalell_.”

[294] For “_gunich_” read “_gunih_.”

[295] Quin et emissurus Fucinum lacum, naumachiam ante commisit. Sed cum proclamantibus naumachiariis “Ave, Imperator! morituri te salutant,” respondisset “Avete vos!” neque post hanc vocem, quasi veniâ datâ, quisquam dimicare vellet, diù cunctatus an omnes igni ferroque absumeret, tandem è sede sua prosiluit, ac per ambitum lacûs, non sine fœdâ vacillatione discurrens, partim minando, partim adhortando, ad pugnam compulit. Sueton. in Claud. 21.

[296] Gœthe, in Wilhelm Meister.

[297] For “_Eliwulek_” read “_Eluwilek_.”

[298] For “_Allowilen_” read “_Allowilek_.”

[299] For the English translation of these two words substitute “_the most extraordinary_, _the most wonderful_.”

[300] For “_Eluwantowit_” read “_Eluwannitlowit_.”

[301] For “_Elewassit_” read “_Elewussit_.”

[302] For “_the supremely good_” read “_the most holy one_.”

[303] Bey vielen Amerikanischen Sprachen finden wir theils einen so künstlichen und zusammengesetzten bau, und einem so grossen reichthum an grammatischen formen, wie ihn selbst bey dem verbum wenige sprachen der Welt haben: theils scheinen sie so arm an aller grammatischen ausbildung, wie die sprachen der rohesten Völker in Nord-Ost-Asia und in Afrika seyn mögen. _Untersuchungen über Amerikas bevölkerung_, S. 152.

[304] Among the Mbayas, a nation of Paraguay, it is said that young men and girls, before their marriage, speak a language differing in many respects from that of married men and women. Azara, c. 10.

[305] For “_schingieschin_” read “_schingiechin_.”

[306] The _k_ which is prefixed to this and the following substantives, conveys the idea of the pronoun _thy_; it is a repetition (as it were) of the beginning of the phrase “for _thine_” &c., and enforces its meaning. _Ksakimowagan_, may be thus dissected: _k_, thy, _sakima_, king or chief, _wagan_, substantive termination, added to _king_, makes _kingdom_.

[307] See Letters 8 and 10.

[308] M. Raynouard, in his excellent Researches on the Origin and Formation of the corrupted Roman Language, spoken before the year 1000, has sufficiently proved that the French articles _le_, the Spanish _el_, and the Italian _il_, are derived from the Latin demonstrative pronoun _ille_, which began about the sixth century to be prefixed to the substantive. Thus they said: ILLI _Saxones_, “THE SAXONS;” ILLI _negociatores de Longobardia_, “THE Lombard merchants,” &c. So natural is the use of the pronominal form to give clearness and precision to language. _Recherches_, &c., p. 39.

[309] For “_Mamschalgussiwagan_” read “_Mamschalgussowagan_.”

[310] For “_Mamintochimgussowagan_” read “_Mamintschimgussowagan_.”

[311] For “_M’chonschicanes_” read “_M’chonschican_.”

[Transcriber’s Note:

Inconsistent spelling and hyphenation are as in the original.]