[5] Gordon, Hist. of Penn., Appendix F.
[6] See Schoolcraft's report on the Grove Creek Mound in vol. I, of Transactions of the Am. Ethnological Soc.
[7] League of the Iroquois, p. 120.
[8] The otekóa of the Iroquois was the only exception of which we know.
[9] Roger Williams's Key, chap. xxiv.
[10] Roger Williams's Key, chap. xxiv.
[11] For an excellent illustration of the different modes of wearing wampum, see the plates in that admirable work, Harriot's Virginia, written in 1586, and published in 1590, in the first volume of De Bry's Voyages.
[12] Trumbull's Hist. of Connecticut, I, p. 50.
[13] "It is obvious to all who are the least acquainted with Indian affairs, that they regard no message or invitation, be it of what consequence it will, unless attended or confirmed by strings or belts of wampum, which they look upon as we our letters or rather bonds."—Letter of Sir Wm. Johnson, 1753. Doc. Hist. of N. Y., vol. II, p. 624.
[14] As late as 1720, a belt was brought into Connecticut from some place at the south called Towattowan, and circulated very generally among the Indians, to the alarm of the colony, "the assembly caused some inquiries to be made into the mystery, and an Indian, named Tapanranawko, testified that the belt was in token that at each place where it was accepted, captive Indians would be received and sold. He said that it would be sent back to Towattowan, which was a great way to the south, and was inhabited by a large tribe of Indians. The assembly resolved that the Indians should be directed to send it back whence it came, and should be charged not to receive such presents in future without giving notice to the magistrates."—DeForest's Hist. of Indians of Conn., p. 349.