There is rarely an expression of humor in the use of Indian place-names, but we seem to have it in connection with Dekariaderoga, one of the forms of Ticonderoga quoted above, which is of record as having been applied to Joseph Chew, Secretary of Indian Affairs, at a conference with chiefs of the Six Nations. (Col. Hist. N. Y., viii, 501.) Said the sachem who addressed Secretary Chew, "We call you Dekariaderoga, the junction of two lakes of different qualities of water," presumably expressing thereby, in keeping with the entertainment usually served on such occasions, that the Secretary was in a condition between "water and firewater." Neither "junction" or "quality of water" are expressed in the composition, however; but perhaps are related meanings.
[Caniade-riguarunte] is given by Governor Pownal as the Iroquoian name of Lake Champlain, with the legend, "The Lake that is the gate of the country." (Doc. Hist. N. Y., iii, 1190.) The lake was the route taken by the Algonquians of Canada in their forays against the Mohawks. Later, it became a link in the great highway of travel and commerce between New York and Quebec, via. Hudson's River, in which connection it was literally "The gate of the country." The legend is not an interpretation of the Iroquoian name, however. In the French missionary spelling the generic word for "lake" is Kaniatare of which Caniaderi is an English notation. The suffix -guarûnte, in connection with Caniaderi, gives to the combination the meaning, "A lake that is part of another lake." (J. B. N. Hewitt.) The suffix is readily confused with Karonta, or -garonta (Mohawk), meaning "tree," from which, probably, Fennimore Cooper's "Lake of the Woods." "Lake of the Iroquois," entered on early maps, does not mean that when Champlain visited it in 1609 it was owned by the Iroquois, but that it was the route from Quebec to the Iroquois country.
On Long Island.
[Matouwackey,] Sewanhackey and Paumanackey, in varying orthographies, are names of record for Long Island, derived from Meitauawack (Metaûhock, Nar.), the name of the shell-fish from which the Indians made the shell-money in use among them, [FN-1] called by English Peag, from Wau-paaeek [FN-2] (Moh.), "white," and by the Dutch Sewan or Zeewan, [FN-3] from Sewaûn (Moh.), Sueki (Nar.), "black." This money was both white and black (so called), the latter the most rare and valuable. It was in use by the Europeans as a medium of trade with the Indians, as well as among themselves, by the Indians especially for the manufacture of their historic peace, tribute, treaty and war belts, called Paumaunak (Pau-pau-me-numwe, Mass.), "an offering." [FN-4] Meitouowack, the material, Waupoaeek and Sewaûn, the colors; Paumanack, the use, "an offering." The suffix of either term (hock, hagki, hackee) is generic for shell—correctly, "An ear-shaped shell." (Trumbull.) Substantially, by the corruption of the suffix to hacki (Del.), "land" or place, the several terms, as applied to the island, have the meaning, "The shell island," or "Place of shells." De Laet wrote, in 1624: "At the entrance of this bay are situated several islands, or broken land, on which a nation of savages have their abode, who are called Matouwacks; they obtain a livelihood by fishing within the bay, whence the most easterly point of the land received the name of Fisher's Hook and also Cape de Bay." Van der Donck entered on his map, "t' Lange Eyland, alias, Matouwacks." "Situate on the island called by the Indians Sewanhacky." (Deed of 1636.) "Called in ye Indian tongue Suanhackey." (Deed of 1639.) Than these entries there is no claim that the island ever had a specific name, and that those quoted were from shells and their uses is clear. Generically the island was probably known to the Minsi and neighboring tribes as Menatey, "The island," as stated by Dr. Trumbull; smaller islands being known as Menatan, from which Manathan and Manhatan. The occupants of the island were a distinct group of Algonquian stock, speaking on the east a dialect more or less of the Massachusetts type, and on the west that known as Monsey-Lenape, both types, however, being largely controlled by the Dutch and the English orthographies in which local notings appear. They were almost constantly at war with the Pequods and Narragansetts, but there is no evidence that they were ever conquered, and much less that they were conquered by the Iroquois, to whom they paid tribute for protection in later years, as they had to the Pequods and to the English; nor is there evidence that their intercourse with the river tribes immediately around them was other than friendly.
[FN-1] "Meteauhock, the Periwinkle of which they made their wampum." (Williams.) "Perhaps derived from Mehtauog, 'Ear-shaped,' with the generic suffix hock (hogki, hackee), 'shell.'" (Trumbull.)
[FN-2] Wompompeag is another form quoted as Mohegan, from which Wompum. "Wompom, which signifies white." (Roger Williams.)
[FN-3] Seahwhoog, "they are scattered." (Eliot.) "From this word the Dutch traders gave the name of Sewan, or Zeawand, to all shell money; just as the English called all Peag, or strung beads, by the name of the white, Wampum." (Trumbull.)
[FN-4] An interpretation of Paumanack as indicating a people especially under tribute, is erroneous. The belts which they made were in universal use among the nations as an offering, the white belts denoting good, as peace, friendship, etc., the black, the reverse. The ruling sachem, or peace-chief, was the keeper and interpreter of the belts of his nation, and his place sometimes took its name from that fact. That several of the sachems did sign their names, or that their names were signed by some one for them, "Sachem of Pammananuck," proves nothing in regard to the application of that name to the island.