Part 24
I received your letter from New-York, of Sept. 16th. Nicholas Cusick, the father of James and David, was about 82 when he died. I have not been able to learn where he was born. He died at this place October, 1840. I do not know that there was anything very peculiar about him. He never was a “priest or juggler in his earlier days,” that I can learn.
Yours, truly, GILBERT ROCKWOOD.
INQUIRIES.
There are several words in your vocabulary of the Tuscarora, in which the sound of F is used, always, however, as a terminal sound, as in “Eh noo keuh’f,” mankind.
Is this to be understood as denoting the ordinary sound of the letter?
Does it occur in other positions in words?
What is to be understood by the comma, which is invariably put before it?
H. R. S.
_Tuscarora Mission_, _Dec. 6th_, 1845.
Dear Sir—Your letter of December 1st is this day received. In reference to the vocabulary of Indian words we furnished you, I have further to remark, that the language having never been reduced to writing, each individual undertaking to reduce any portion of it, will have a system in part, at least, of his own. I have tried three different ways myself. It is difficult, if not impossible, to represent all the Tuscarora sounds by any combination of the English alphabet. I presume a stranger to the language would not, with the use of the vocabulary we have furnished you, give the correct sound in many instances.
The letter _f_ terminating a word, has the sound of _f_ in _chief_. I do not know as the comma before it, as in the word Eh noo keuh’f, is of any use. In common conversation, or at any time when they speak rapidly, the sound of _f_ is not distinguished, as a general thing. Yet when they speak a word entire, there is this _f_ sound, slowly and distinctly; it seems to be a distinct sound, or very nearly so. It appears to be a little separated from the main part of the syllable, as though another syllable was to follow immediately beginning with f; but as soon as the sound of _f_, as in find, is given, the person stops short. Thus instead of Eh noo keuh find, (I use the English word _find_, because the power of _f_ in this word is the power of the letter intended in the Indian word given,) we say Eh noo keuhf, breaking off when you have given the sound of f, without proceeding to give the sound of _ind_. Perhaps if a comma is used at all, it would be more proper to place it _after_ the _f_, thus: f’; or the _f_ might join the syllable, thus: Keuhf.
I do not recollect that the sound of _f_ is heard in any other part of a word than as a terminating sound.
Sometimes an _r_ occurs separated, you will observe, by a comma from the rest of the syllable. It matters not much whether the _r_ is joined to the preceding or following syllable. There is the sound of an _r_ between them when the word is spoken. I have been puzzled to know where to place it. It seems to answer either way. Thus, in the word for to-morrow: Euh yuh’r heuh; or Euh yuh’ rheuh. If joined to the syllable _yuh_, without being separated by the comma, you would pronounce it very nearly like the English word _your_. As it is, thus, yuh’r, its sound is very nearly like the English word _use_, and I am not sure but that would be a preferable way of writing it, thus: Euh use heuh; yet there is a twirl or _r_ sound you do not get as in the other mode of writing it. R terminating a word has much the same sound.
Instead of using the word _find_ above, I might have used any other word beginning with f. It has its ordinary sound.
Any other information you may wish, if in my power to give it, you may be free to ask. Yours, truly,
G. ROCKWOOD.
(I.)
Letter from Rev. Asher Bliss to Henry R. Schoolcraft.
_Cattaraugus Mission, Sept. 4th, 1845._
DEAR SIR—Agreeably to your request I forward you some facts in regard to the establishment and progress of the gospel among the natives of this reservation. The Cattaraugus Mission Church was organized July 8th, 1827, (which is a little more than 18 years.) It consisted of Mr. Wm. A. Thayer, the teacher, his wife, and 12 native members. There have been additions to it from time to time, until the whole number who have held a connection with this church is one hundred and eighteen. Thirteen of these have been white persons and most of them connected with the mission family. Of the one hundred and five native members seven or eight have come by letter from other reservations, so that the number who have united on profession of faith is a little short of one hundred. Twenty-five of these have gone to their final account. Some have died in the triumphs of faith, and we humbly hope and trust that they are among the blessed, in the kingdom of our common Father. A number (as it was natural to expect from converts out of heathenish darkness) have apostatized from Christianity, and returned to their former courses. The proportion of these is not probably more than one in ten. Between sixty and seventy are now connected with some of the mission churches. A few only have removed to Allegany, Tuscarora, while the remainder still live on this reservation.
The effect of the gospel in promoting morality and civilization, may be learned in part from the fact that the public worship of God has been steadily maintained ever since the organization of the church, with members ranging from fifty to one hundred, and sometimes one hundred and fifty and two hundred as regular hearers of the word. A Sabbath school has been sustained a considerable share of the time. Many copies of the Holy Scriptures, and the New Testament, together with tracts, Sabbath school books, temperance papers, and religious periodicals, have been circulated among the children and youth. Temperance societies have been patronized by nearly all the chiefs and leading men on the reservation. Pledges have been circulated and received the signatures of a large majority of the population, of all parties, on the Washingtonian plan.
Day schools for teaching the English language have been kept in operation almost without interruption for more than twenty years, under the patronage of the A. B. C. F. M.
During the thirteen years that I have superintended these schools, nearly thirty different persons have engaged for a longer or shorter time, as teachers. For the past year there have been four schools under the patronage of the American Board, and one under the Society of Friends. The whole number who have been instructed in the five schools is probably not far from one hundred and twenty-five. The attendance of a part has been very irregular, sometimes shifting from one school to another, and sometimes attending no school at all. Several of the early pupils in the mission schools are now heads of families, well informed, industrious, temperate and religious, and in good circumstances. Some are interpreters, some teachers of schools, and others engaged in transacting the business of the nation.
You can, sir, best judge of the influence of the gospel in promoting worldly prosperity, when you have fully completed the census which is now being taken. When you count up the framed houses and barns, the horses, cattle, sheep and hogs, the acres of improved land, with the wagons, buggies and sleighs, clocks and watches, and the various productions of agriculture, you can easily conceive the difference between the present, and thirty years ago. I suppose there was not then a framed building of any description, and scarcely a log house, properly so called, no teams, no roads, no ploughed land, and but small patches of corn, beans and squashes. What an astonishing change!
As to the capacity of Indian children for improvement, my own impression is that there is no essential difference between them and white children. The fact that Indian children usually make slow progress in studying English books, can be accounted for in three ways: 1. They generally have little or no assistance from their parents at home. 2. They are irregular in their attendance on schools, for want of order and discipline on the part of parents. 3. Being ignorant of the English language, it is a long time before they comprehend fully the instruction of their teachers.
These circumstances operate to make the school room a very dull and uninteresting place to the scholar, and the reflex influence gives the scholar the same appearance. When they can once rise above these circumstances, and overcome these obstacles, they make good proficiency in their studies.
Believing that these statements cover the ground of your inquiries, I subscribe myself, dear sir,
Respectfully and truly yours, ASHER BLISS.
P. S. Should you desire further information on any of these points, or upon others, which have been omitted, please state your questions definitely, in writing.
Yours, &c., A. B.
(K.)
Letter from Rev. William Hall to Henry R. Schoolcraft.
_Allegany Mission, Sept. 8th, 1845._
DEAR SIR:—Your inquiries in relation to the state of religion, education, &c., among the Indians of this reservation, if I rightly understand them, are briefly answered as follows:
Christianity very much prospered here during the four years next preceding the past.
The number of church members during that period, was nearly tripled, and very encouraging additions were made to their knowledge and zeal. But the past year has been one of stupidity and drought.
There has, however, been four additions from the Indians, made to the church, by profession of faith, and two whites.
The present number of Indian members is about one hundred and fifteen. The number of whites is eight. Seven of the Indian members are under censure.
I have sustained three schools during the past summer, in which about eighty Indian children have been more or less taught. One of these schools, whose whole number is only about thirty, gives an average attendance of nearly twenty-five. In this neighborhood the population is sufficiently compact for a farming community, and the younger parents are partially educated.
In the other neighborhoods, the population is very sparse, and the parents very ignorant. The consequence is, that the daily attendance falls short of one half the whole number of scholars, and cannot be called regular at that. Many do not get to school earlier than half past eleven, and very few earlier than ten, and half past ten. Those who attend regularly, evince a capacity to acquire knowledge, equaling the whites, and one of our schools will suffer nothing, in comparison with common country schools.
I am, dear sir, Yours &c., WILLIAM HALL.
(L.)
Letter from Rev. Wm. McMurray to H. R. Schoolcraft.
_Dundas, November 11th, 1845._
MY DEAR SIR—I have just received the vocabularies, with the Indian words, from the Rev. Adam Elliot, of Tuscarora, to whom I sent them for the translation. The cause of the delay was his severe illness, and the difficulty of getting suitable persons to give him the Indian. He says, before you publish, if you will send him, through me, the proof sheets, he will have them corrected for you, and forwarded without delay. He is an amiable and most excellent man.
Yours, most faithfully, WILLIAM McMURRAY.
MOHAWK.
1 God Niyoh 2 Devil Onesohrono 3 Man Rongwe 4 Woman Yongwe 5 Boy Raxaa 6 Girl Kaxaa 7 Child Exaa 8 Infant Owiraa 9 Father (my) Rakeniha 10 Mother “ Isteaha 11 Husband “ Teyakenitero 12 Wife “ Teyakenitero 13 Son “ Iyeaha 14 Daughter “ Keyeaha 15 Brother “ Akyatatekeaha 16 Sister “ Akyatatoseaha 17 An Indian Ongwehowe 18 Head Onontsi 19 Hair Ononkwis 20 Face Okonsa 21 Scalp Onora 22 Ear Ohonta 23 Eye Okara 24 Nose Onyohsa 25 Mouth Jirasakaronte 26 Tongue Aweanaghsa 27 Tooth Onawi 28 Beard Okeasteara 29 Neck Onyara 30 Arm Onontsa 31 Shoulder Oghneahsa 32 Back Oghnagea 33 Hand Osnosa 34 Finger Osnosa 35 Nail Ojiera 36 Breast Aonskwena 37 Body Oyeronta 38 Leg Oghsina 39 Navel Oneritsta 40 Thigh Oghnitsa 41 Knee Okwitsa 42 Foot Oghsita 43 Toe Oghyakwe 44 Heel Orata 45 Bone Ostiea 46 Heart Aweri 47 Liver Otweahsa 48 Windpipe Ratoryehta 49 Stomach Onekereanta 50 Bladder Oninheaghhata 51 Blood Onegweasa 52 Vein Oginohyaghtough 53 Sinew Oginohyaghtough 54 Flesh Owarough 55 Skin Oghna 56 Seat Onitskwara 57 Ankle Osinegota 58 Town Kanata 59 House Kanosa 60 Door Kanhoha 61 Lodge Teyetasta 62 Chief Rakowana 63 Warrior Roskeahragehte 64 Friend Atearosera 65 Enemy Shagoswease 66 Kettle Onta 67 Arrow Kayonkwere 68 Bow Aeana 69 War club Yeanteriyohta kanyoh 70 Spear Aghsikwe 71 Axe Atokea 72 Gun Kaghore 73 Knife Asare 74 Flint Kahnhia 75 Boat Kahoweya 76 Ship Kahoweyakowa 77 Shoe Aghta 78 Legging Karis 79 Coat Atyatawit 80 Shirt Onyataraa atyatawit 81 Breechcloth Kakare 82 Sash Atyatanha 83 Head dress Onowarori 84 Pipe Kanonawea 85 Wampum Onegorha 86 Tobacco Oyeangwa 87 Sky Otshata 88 Heaven Karonghyage 89 Sun Karaghkwa 90 Moon Eghnita 91 Star Ogistok 92 Day Eghnisera 93 Night Aghseanteane 94 Light Teyoswathe 95 Darkness Tyokaras 96 Morning Ohrhonkene 97 Evening Yokoraskha 98 Spring Keankwetene 99 Summer Akeanhage 100 Autumn Kanonage 101 Winter Koghserage 102 Wind Owera 103 Lightning Teweanerekarawas 104 Thunder Kaweras 105 Rain Yokeanorough 106 Snow Oniyehte 107 Hail Yoisontie 108 Fire Yotekha 109 Water Oghnekanos 110 Ice Oise 111 Earth: land Owhensia 112 Sea Kanyaterakekowa 113 Lake Kanyatare 114 River Kaihoghha 115 Spring Yohnaweronte 116 Stream Yohyohonto 117 Valley Teyohrowe 118 Hill Yononte 119 Mountain Yonontekowa 120 Plain Kaheanta 121 Forest Karhago 122 Meadow Yeheantyakta 123 Bog Yonanawea 124 Island Kawenote 125 Stone Oneaya 126 Rock Otsteara 127 Silver Karistanoro 128 Copper Oginigwar karistaji 129 Iron Karistaji 130 Lead Kawistanawis 131 Maize Oneasti 132 Wheat Eanekeri 133 Oats Yonohonte 134 Potatoe Oghneanata 135 Turnep Ojikwa 136 Tree Kherhite 137 Wood Oyeante 138 Pine Oghnehta 139 Oak Tokeaha 140 Ash Eghsa 141 Elm Akaraji 142 Basswood Ohosera 143 Shrub Nikakwerasa 144 Leaf Oneraghte 145 Bark Owajiste 146 Grass Ohonte 147 Nettle Ohrhes 148 Weed Kahontaxa 149 Flower Ojijia 150 Bread Kanatarok 151 Indian meal Oneasti othesera 152 Flour Othesera 153 Meat Owarough 154 Fat Yoresea 155 Beaver Jonitough 156 Deer Oskoneantea 157 Bison 158 Bear Oghkwari 159 Otter Tawine 160 Fox Jitsho 161 Wolf Okwaho 162 Dog Ehrhar 163 Squirrel Arosea 164 Hare Tahontanegea 165 Lynx 166 Panther 167 Muskrat Anokyea 168 Polecat Takoskowa 169 Hog Kwiskwis 170 Horse Yagosateas 171 Cow Canonta 172 Sheep Teyotinakarontoha 173 Turtle Anowara 174 Toad Jighnanatak 175 Insect Otsenown 176 Snake Onyare 177 Bird Jiteaha 178 Egg Onhonsa 179 Feather Ostosera 180 Claw Otjiera 181 Beak Ojikeweyeanta 182 Wing Oweya 183 Goose Onasakeara 184 Partridge Oghkwesea 185 Duck Sora 186 Pigeon Orite 187 Plover 188 Turkey Skawerowane 189 Crow Jokawe 190 Robin Jiskoko 191 Eagle Oteanyea 192 Hawk Karhakoha 193 Snipe Tawistawis 194 Owl Ohowa 195 Woodpecker Kwarare 196 Fish Keantsiea 197 Trout Tyotyaktea 198 Bass Ojikakwara 199 Pike Jikonsis 200 Sturgeon Nikeanjiakowa 201 Sunfish Karaghkwakeanjiea 202 Fin Odare 203 Scale Otsta 204 White Kearakea 205 Black Kahonji 206 Red Onegweantara 207 Blue Oronya 208 Yellow Oginigwur 209 Green Ohonte 210 Great Kowanea 211 Small Niwaa 212 Strong Kashatste 213 Weak Yoyatakeaheyea 214 Old Oksteaha 215 Young Nityoyeaha 216 Good Yoyawere 217 Bad Wahetkea 218 Handsome Yorase 219 Ugly Wahetkea 220 Alive Yonhe 221 Dead Yaweaheyea 222 Life Yonhe 223 Death Keaheyea 224 Cold Yotore 225 Hot Yotarihea 226 Sour Teyohyojis 227 Sweet Yaweko 228 Bitter Yotskara 229 I Iih 230 Thou Ise 231 He Raonha 232 She Aonha 233 They Rononha 234 You, Ye Jiyoha 235 We Onkyoha 236 This Keaikea 237 That Toikea 238 All Agwegon 239 Part Otyake 240 Who Onka 241 Near Niyorea 242 Far off Ino 243 To-day Keaweante 244 Yesterday Teteare 245 To-morrow Eayhorheane 246 By and by Owagehaseaha 247 Yes Ea 248 No Yahtea 249 Perhaps Tokul 250 Above Enegea 251 Under Onagon 252 Within Onagounonga 253 Without Atstenongati 254 On Ethogh 255 Something Onheno 256 Nothing Yaghotheno 257 One Easka 258 Two Tekeni 259 Three Aghsea 260 Four Kieri 261 Five Wisk 262 Six Yayak 263 Seven Jatak 264 Eight Satego 265 Nine Tiyohto 266 Ten Oyeri 267 Eleven Easkayaweare 268 Twelve Tekniyaweare 269 Thirteen Aghseayaweare 270 Fourteen Kaiyeriyaweare 271 Fifteen Wiskyaweare 272 Sixteen Yayakyaweare 273 Seventeen Jatakyaweare 274 Eighteen Sategoyaweare 275 Nineteen Tiyohtoyaweare 276 Twenty Tewasea 277 Thirty Aghseaniwaghsea 278 Forty Kaieriniwaghsea 279 Fifty Wiskniwaghsea 280 Sixty Yayakniwaghsea 281 Seventy Jatakniwaghsea 282 Eighty Sategoniwaghsea 283 Ninety Tiyohtoniwaghsea 284 One hundred Easkateweanyawe 285 Two hundred Tekeniteweanyawe 286 One thousand Oyeriteweanyawe 287 Two thousand Teweayawe eghtseraghsea 288 One million 289 To eat[113] Teayontskahou 290 To drink Eayehnekira 291 To run Teayoraghtate 292 To walk Eayonteanti 293 To dance Teayenonyakwe 294 To fly Teankatea 295 To laugh Eayakoyeshough 296 To cry Teayoseanthough 297 To burn Eawatsha 298 To love Eayontatenoronkwe 299 To go Eayonteanti 300 To strike Eayeyeanti 301 To kill Eayontateriyo 302 To sing Eayontereanotea 303 To sleep Eayakotawe 304 To speak Eayontati 305 To die Eayaighheye 306 To see Eayontkaghtho 307 To hear Eayoronkhe 308 To think Eayonontonyeawe 309 War cry Waontskwararonyea 310 Retreat cry Tontatsyatonek 311 To give Eayontatea 312 To carry Eayehhawe 313 To tie Eayenereanke 314 Walking Yagohteantyohatyea 315 Singing Yereanote 316 Dancing Teyakononyakwea 317 Crying Teyoseanthous 318 To be, or exist Eghnoyotea 319 He is Raonhase 320 I am Iighse.
[113] If there is no infinitive, insert verbs in their original form, as, He eats, &c.
CAYUGA.