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Publications
OF THE
Historical Society of Pennsylvania.
HISTORY,
MANNERS, AND CUSTOMS
OF THE
INDIAN NATIONS.

HISTORY,
MANNERS, AND CUSTOMS
OF
The Indian Nations
WHO ONCE INHABITED PENNSYLVANIA AND
THE NEIGHBOURING STATES.
BY THE
REV. JOHN HECKEWELDER,
OF BETHLEHEM, PA.
New and Revised Edition.
WITH AN
INTRODUCTION AND NOTES
BY THE
REV. WILLIAM C. REICHEL,
OF BETHLEHEM, PA.
PHILADELPHIA: PUBLICATION FUND OF THE HISTORICAL SOCIETY OF PENNSYLVANIA, No. 820 SPRUCE STREET. 1881.

“The Trustees of the Publication Fund of the Historical Society of Pennsylvania” have published nine volumes, viz.:

• The History of Braddock’s Expedition.
• Contributions to American History.
• Record of Upland, and Denny’s Journal.
• Reissue of Vol. 1 of the Memoirs.
• Minutes of Defence of Philadelphia, 1814-1815.
• Correspondence of Penn and Logan, Vols. 1 and 2.
• History of New Sweden, by Israel Acrelius.
• Heckewelder’s History, Manners, and Customs of the Indian Nations.

The investments held by the trustees of the Fund now amount to twenty-three thousand dollars, the interest only of which is applied to publishing. By the payment of twenty-five dollars, any one may become entitled to receive, during his or her life, all the publications of the Society. Libraries so subscribing are entitled to receive books for the term of twenty years.

The Society desire it to be understood that they are not answerable for any opinions or observations that may appear in their publications: the Editors of the several works being alone responsible for the same.

Entered, according to Act of Congress, in the year 1876, by THE HISTORICAL SOCIETY OF PENNSYLVANIA, in the Office of the Librarian of Congress, at Washington.

PHILADELPHIA.
LIPPINCOTT’S PRESS.

MEMOIRS
OF THE
HISTORICAL SOCIETY
OF
PENNSYLVANIA.
VOL. XII.
PHILADELPHIA: PUBLICATION FUND OF THE HISTORICAL SOCIETY OF PENNSYLVANIA, No. 820 SPRUCE STREET. 1881.

INTRODUCTION.
BY THE EDITOR.

John Gottlieb Ernestus Heckewelder, the author of “An Account of the History, Manners, and Customs of the Indian Nations who once inhabited Pennsylvania and the neighboring States,” was born March 12th, 1743, at Bedford, England. His father, who was a native of Moravia, a few years after his arrival at Herrnhut, Saxony, was summoned to England to assist in the religious movement which his church had inaugurated in that country in 1734. In his eleventh year, the subject of this sketch accompanied his parents to the New World, and became a resident of Bethlehem, Pennsylvania. Here he was placed at school, and next apprenticed to a cedar-cooper. While thus employed, he was permitted to gratify a desire he had frequently expressed of becoming an evangelist to the Indians, when in the spring of 1762 he was called to accompany the well-known Christian Frederic Post, who had planned a mission among the tribes of the then far west, to the Tuscarawas branch of the Muskingum. Here Post, in the summer of 1761, had built himself a cabin (it stood near the site of the present town of Bolivar), and here on the 11th day of April, 1762, the intrepid missionary and his youthful assistant began their labors in the Gospel. But the times were unpropitious, and the hostile attitude of the Indians indicating a speedy resumption of hostilities with the whites, the adventurous enterprise was abandoned before the expiration of the year. Young Heckewelder returned to Bethlehem, and the war of Pontiac’s conspiracy opened in the spring of 1763.

In the interval between 1765 and 1771, Mr. Heckewelder was, on several occasions, summoned from his cooper’s shop to do service for the mission. Thus, in the summer of the first mentioned year, he spent several months at Friedenshütten, on the Susquehanna (Wyalusing, Bradford county, Pennsylvania), where the Moravian Indians had been recently settled in a body, after a series of most trying experiences, to which their residence on the frontiers and in the settlements of the Province subjected them, at a time when the inroads of the savages embittered the public mind indiscriminately against the entire race. This post he visited subsequently on several occasions, and also the town of Schechschiquanink (Sheshequin), some thirty miles north of Wyalusing, the seat of a second mission on the Susquehanna.

A new period in the life of Mr. Heckewelder opened with the autumn of 1771, when he entered upon his actual career as an evangelist to the Indians, sharing the various fortunes of the Moravian mission among that people for fifteen years, than which none perhaps in its history were more eventful. The well-known missionary David Zeisberger, having in 1768 established a mission among a clan of Monseys on the Allegheny, within the limits of what is now Venango county, was induced in the spring of 1770 to migrate with his charge to the Big Beaver, and to settle at a point within the jurisdiction of the Delawares of Kaskaskunk. Here he built Friedensstadt, and hither the Moravian Indians of Friedenshütten and Schechschiquanink removed in the summer of 1772. Mr. Heckewelder was appointed Zeisberger’s assistant in the autumn of 1771, and when in the spring of 1773 Friedensstadt was evacuated (it stood on the Beaver, between the Shenango and the Slippery Rock, within the limits of the present Lawrence county), and the seat of the mission was transferred to the valley of the Muskingum, Mr. Heckewelder became a resident of the Ohio country. Here in succession were built Schönbrunn, Gnadenhütten, Lichtenau and Salem, flourishing towns of Moravian Indians, and here our missionary labored with his associates hopefully, and with the promise of a great ingathering, when the rupture between the mother country and her transatlantic colonies, gradually involved them and their cause in the most perplexing complications. On the opening of the western border-war of the Revolution in the spring of 1777, the Moravian missionaries on the Muskingum realized the danger of their position. Strictly neutral as they and their converts were in reference to the great question at issue, their presence on debatable ground rendered them objects of suspicion alternately to each of the contending parties; and when, in 1780, the major part of the Delaware nation declared openly for the British crown, it was evident that the mission could not much longer hold its ground. It was for the British to solve the problem; and at their instigation, in the autumn of 1781, the missionaries and their converts in part were removed to Upper Sandusky, as prisoners of war, under suspicion of favoring the American cause. Thence the former were twice summoned to Detroit, the seat of British dominion in the then Northwest, and arraigned before the commandant of that post. Having established their innocence, and at liberty once more to resume their Christian work, the Moravians resolved upon establishing themselves in the neighborhood of Detroit, with the view of collecting their scattered converts, and gradually resuscitating the mission. The point selected was on the Huron (now the Clinton), forty miles by water northwest of Detroit. Here they built New Gnadenhütten, in 1782. Four years later, New Gnadenhütten was abandoned, and a settlement effected on the Cuyahoga, in the present county of that name in northern Ohio. It was here that Mr. Heckewelder closed his missionary labors, and years memorable in his life, in the course of which he was “in journeyings often, in perils of waters, in perils of robbers, in perils of his countrymen, in perils by the heathen, in perils in the wilderness, in weariness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness,” and yet spared, as to his life, to a good old age, in the quiet days of which, when resting from his labors, he drew up a narrative of this remarkable period in his own experience, and in the history of his church.

On severing his connection with the mission on the Cuyahoga, in the autumn of 1786, Mr. Heckewelder settled with his wife (Sarah m. n. Ohneberg, whom he married in 1780), and two daughters at Bethlehem. This change, however, brought him no rest, as much of his time for the next fifteen years was devoted to the interests of his church’s work among the Indians, in behalf of which he made frequent and trying journeys to the west.

In the summer of 1792, Mr. Heckewelder was associated by Government with General Rufus Putnam (at that gentleman’s request), to treat for peace with the Indians of the Wabash, and journeyed on this mission as far as Post Vincennes, where, on the 27th of September, articles of peace were formally signed by thirty-one chiefs of the Seven Nations represented at the meeting. This was a high testimonial of confidence in his knowledge of Indian life and Indian affairs. In the spring of the following year, he was a second time commissioned to assist at a treaty which the United States purposed to ratify with the Indians of the Miami of the Lake, through its accredited agents, General Benjamin Lincoln, Colonel Timothy Pickering, and Beverly Randolph. On this mission he travelled as far as Detroit. The remuneration Mr. Heckewelder received for these services, was judiciously economized for his old age, his immediate wants being supplied by his handicraft, and the income accruing from a nursery which he planted on his return from the western country. In the interval between 1797 and 1800, the subject of this sketch visited the Ohio country four times, and in 1801 he removed with his family to Gnadenhütten, on the Tuscarawas branch of the Muskingum. Here he remained nine years, having been intrusted by the Society of the United Brethren for Propagating the Gospel among the Heathen, founded at Bethlehem, in 1788, with the superintendence of a reservation of 12,000 acres of land on the Tuscarawas, granted by Congress to the said Society for the benefit of the Moravian Indians, as a consideration for the losses they incurred in the border-war of the Revolution. During his residence in Ohio, Mr. Heckewelder was also for a time in the civil service, being a postmaster, a justice of the peace, and an associate judge of the Court of Common Pleas.

In 1810 he returned to Bethlehem, built a house of his own, which is still standing, planted the premises with trees and shrubs from their native forest, surrounded himself with birds and wild flowers, and through these beautiful things of nature, sought by association to prolong fellowship with his beloved Indians in their distant woodland homes. He was called in 1815 to mourn the departure of his wife to the eternal world.

At a time when there was a growing spirit of inquiry among men of science in our country in the department of Indian archæology, it need not surprise us that Mr. Heckewelder was sought out in his retirement, and called upon to contribute from the treasure-house of his experience. In this way originated his intimacy with Du Ponceau and Wistar of the American Philosophical Society, and that career of literary labor to which he dedicated the latter years of his life. In addition to occasional essays, which are incorporated in the Transactions of the Historical and Literary Committee of that society, Mr. Heckewelder, in 1818, published under its auspices, the “Account of the History, Manners, and Customs of the Indian Nations who once inhabited Pennsylvania and the neighboring States.” His “Narrative of the Mission of the United Brethren among the Delaware and Mohican Indians,” appeared in 1820, and in 1822 he prepared his well-known collection of “Names, which the Lenni Lenape, or Delaware Indians, gave to Rivers, Streams, and Localities within the States of Pennsylvania, New Jersey, Maryland, and Virginia, with their Significations.” This was his last literary effort; another year of suffering, and on the 31st of January, 1823, the friend of the Delawares having lived to become a hoary old man of seventy-nine winters, passed away.

He left three daughters, Johanna Maria, born April 6, 1781, at Salem, Tuscarawas county, Ohio—the first white female child born within the borders of that State (she died at Bethlehem, September 19, 1868); Anna Salome, born August 13, 1784, at New Gnadenhütten, on the River Huron (Clinton), Michigan; she married Mr. Joseph Rice, of Bethlehem, and died January 15, 1857; and Susanna, born at Bethlehem, December 31, 1786; she married Mr. J. Christian Luckenbach, of Bethlehem, and died February 8, 1867.

Mr. Heckewelder was a fair representative of the Moravian missionaries of the last century, a class of men whose time was necessarily divided between the discharge of spiritual and secular duties; who preached the Gospel and administered the Sacraments in houses built by their own hands; who wielded the axe, as well as the sword of the Spirit, and who by lives of self-denial and patient endurance, sustained a mission among the aborigines of this country in the face of disappointments and obstacles, which would have discouraged any but men of their implicit faith in the Divine power of the Christian religion.

The subject of this notice made no pretensions to scholarship on taking the author’s pen in hand. He was eminently an artless man, and artlessness is his characteristic as a writer. The fascinating volume to which this brief sketch is deemed a sufficient introduction, was received with almost unqualified approbation on its appearance in 1818. It was translated into German by Fr. Hesse, a clergyman of Nienburg, and published at Göttingen in 1821. A French translation by Du Ponceau appeared in Paris in 1822. True, there were those who subsequently took exception to Mr. Heckewelder’s manifest predilection for the Lenape stock of the North American Indians, and others who charged him with credulity, because of the reception of their national traditions and myths upon the pages of his book. Knowing, as we do, that even the most prudent of men are liable to err in their search after truth, it would be presumptuous to claim infallibility for our author. It would, however, be as presumptuous to refuse his statements all claim to respect. Hence it may not be denied that John Heckewelder’s contributions to Indian archæology, touching their traditions, language, manners, customs, life, and character, while supplying a long-felt want, are worthy of the regard which is usually accorded to the literary productions of men whose intelligence, honesty, and acquaintance with their subject have qualified them to be its expounders.

In the preparation of his account, Mr. Heckewelder acknowledges his indebtedness to Moravian authorities, contemporaries, or colleagues of his in the work of missions among the aborigines of this country. He refers frequently to the Rev. J. Christopher Pyrlæus, and introduces extracts from the collection of notes and memoranda made by that clergyman during his sojourn in America. His references to Loskiel, the historian of the Moravian mission among the North American Indians, are more frequent. In fact, it is evident that he availed himself largely of the introductory chapters of that history, the material of which was furnished to Loskiel by the veteran missionary, David Zeisberger. In this way then, Mr. Heckewelder supplemented his personal experience, and the knowledge he had gained by intercourse with the Indians, touching those subjects of which he treats in his charming narrative.

Both the text and the author’s footnotes, as found in the edition of 1818, are faithfully reproduced in the present issue; neither have been tampered with in a single instance. Such a course was deemed the only proper one, although it was conceded that the omission of occasionally recurrent passages, and a reconstruction of portions of the volume might render the matter more perspicuous, and the book more readable, without detracting from its value as a repository of well authenticated facts.[1]

AN ACCOUNT
OF THE
HISTORY, MANNERS, AND CUSTOMS
OF THE
Indian Nations,
WHO ONCE INHABITED PENNSYLVANIA AND
THE NEIGHBOURING STATES.
BY THE REV. JOHN HECKEWELDER, OF BETHLEHEM.

PHILADELPHIA: PRINTED AND PUBLISHED BY ABRAHAM SMALL, No. 112 Chestnut Street. 1819.

DEDICATION
TO
CASPAR WISTAR, M.D.,
PRESIDENT OF THE AMERICAN PHILOSOPHICAL SOCIETY, ETC.

Dear Sir.—Having, at your particular request, undertaken the arduous task of giving to the Historical Committee of our Society an Account of those Indian Nations and Tribes which once inhabited Pennsylvania and the adjoining States, including those who are known by the name of the “Six Nations;” I have now, as far as has been in my power, complied with your wishes, or at least I have endeavoured so to do.

Foreseeing the difficulties I should labour under, in writing the history of a people, of whom so many had already written, I could not but consider the undertaking both as unpleasant and hazardous; being aware, that it would be impossible for me in all respects to coincide with those who have written before me; among whom there are not a few, who, although their good intentions cannot be doubted, yet from their too short residence in the country of the Indians, have not had sufficient opportunities to acquire the knowledge which they undertake to communicate. Ignorant of the language, or being but superficially acquainted with it, they have relied on ignorant or careless interpreters, by whom they have been most frequently led astray; in what manner, this little work will abundantly shew.

The sure way to obtain correct ideas, and a true knowledge of the characters, customs, manners, &c., of the Indians, and to learn their history, is to dwell among them for some time, and having acquired their language, the information wished for will be obtained in the common way; that is, by paying attention to their discourses with each other on different subjects, and occasionally asking them questions; always watching for the proper opportunity, when they do not suspect your motives, and are disposed to be free and open with you.

The political state and connexions of the two once great and rival nations, the Mengwe, (or Six Nations) and the Lenape (or Delawares, as we call them), being little, or but imperfectly known to many of us, I have been at some pains in unfolding the origin and true cause of their rivalship; and the means resorted to by the one nation, to bring themselves into consequence with the white people, for the purpose of subduing the other.

How far the Six Nations have succeeded in this, we know; at least, we know so much, that they sold the country of the Lenape, Mohicans, and other tribes connected with them, by piecemeals to the English, so that they were finally obliged to wander to the West, while their enemies, during all this time, remained in full and quiet possession of their country.

If we ought, or wish to know the history of those nations from whom we have obtained the country we now live in, we must also wish to be informed of the means by which that country fell into our hands, and what has become of its original inhabitants. To meet this object, I have given their traditions respecting their first coming into our country, and their own history of the causes of their emigrating from it.

On all the subjects which I have treated respecting the different tribes, I have endeavoured to be impartial. Yet, if I should still be thought to have shewn some partiality for the Delawares and their connexions, with respect to the affairs between them and the Six Nations, I have only to reply, that we have been attentive to all the Six Nations told us of these people, until we got possession of their whole country; and now, having what we wanted, we ought not to turn them off with this story on their backs, but rather, out of gratitude and compassion, give them also a hearing, and acquit them honourably, if we find them deserving of it.

What I have written, concerning their character, their customs, manners, and usages, is from personal knowledge, and from such other information as may be relied on; and in order to be the better understood, I have frequently added anecdotes, remarks, and relations of particular events. In some instances I have had reference to authors, and manuscript notes taken down upwards of seventy years since, by individuals well deserving of credit.

To you, Sir, I need not apologise for my deficiency in point of style and language, which has been known to you long since. I have endeavoured to make amends for this defect, by being the more careful and correct in my narrations, so as at least to make up in matter what in manner may be deficient.

I am, Sir, with great respect, Your obedient humble servant, November, 1817. JOHN HECKEWELDER.

Since the above was written, my excellent friend Dr. Wistar has departed this life, lamented by the whole country, of which he was an ornament. To me he was more than I can express; he directed and encouraged my humble labours, and to his approbation I looked up as my best reward. He is gone, but his name and his virtues will long be held in remembrance. By me, at least, they shall never be forgotten. This Dedication, therefore, will remain, as a testimony of the high respect I bore to this great and good man while living, and as a tribute justly due to his memory.

J. H.

Bethlehem, March, 1818.

CONTENTS
PART I.

PART II.
CORRESPONDENCE RESPECTING THE INDIAN LANGUAGES.

PART III.

INTRODUCTION

The reader of the following pages, having already seen what has induced me to come forward with an historical account of the Indians, after so many have written on the same subject, will perhaps look for something more extraordinary in this than in other works of the kind which he has seen. Not wishing any one to raise his expectations too high, I shall briefly state that I have not written to excite astonishment, but for the information of those who are desirous of knowing the true history of those people, who, for centuries, have been in full possession of the country we now inhabit; but who have since emigrated to a great distance. I can only assure them, that I have not taken the information here communicated from the writings of others, but from the mouths of the very people I am going to speak of, and from my own observation of what I have witnessed while living among them. I have, however, occasionally quoted other authors, and in some instances copied short passages from their works, especially where I have thought it necessary to illustrate or corroborate my own statements of facts.

In what I have written concerning the character, customs, manners, and usages of these people, I cannot have been deceived, since it is the result of personal knowledge, of what I myself have seen, heard, and witnessed, while residing among and near them, for more than thirty years. I have however to remark, that this history, like other histories of former times, will not in every respect comport with the character of the Indians at the present time, since all these nations and tribes, by their intercourse with the white people, have lost much of the honourable and virtuous qualities which they once possessed, and added to their vices and immorality. Of this, no one can be a better judge than a missionary residing among them. And if,[2] what these people told us more than half a century ago; that lying, stealing, and other vicious acts, before the white men came among them, were considered as crimes, we may safely conclude—and we know it to be fact—that from that time to this, and especially within the last forty years, they have so much degenerated, that a delineation of their present character would bear no resemblance to what it was before.—It is therefore the history of early times, not of the present, that I have written; and to those times my delineations of their character must be considered to apply; yet, to shew the contrast, I have also delineated some of their present features.

It may be proper to mention in this place, that I have made use of the proper national name of the people whom we call Delawares, which is: “Lenni Lenape.” Yet, as they, in the common way of speaking, merely pronounce the word “Lenape,” I have, in most instances, when speaking of them, used this word singly. I have also made use of the word “Mengwe,” or Mingoes, the name by which the Lenape commonly designate the people known to us by the name of the Iroquois, and Five or Six Nations. I shall give at the end a general list of all the names I have made use of in this communication, to which I refer the reader for instruction.

As the Indians, in all their public speeches and addresses, speak in the singular number, I have sometimes been led to follow their example, when reporting what they have said; I have also frequently, by attending particularly to the identical words spoken by them, copied their peculiar phrases, when I might have given their meaning in other words.

On the origin of the Indians, I have been silent, leaving this speculation to abler historians than myself. To their history, and notions with regard to their creation, I have given a place; and have also briefly related the traditions of the Lenape on the subject of their arrival at, and crossing the river Mississippi, their coming to the Atlantic coast, what occurred to them while in this country, and their retreat back again.

As the relation of the Delawares and Mohicans, concerning the policy adopted and pursued by the Six Nations towards them, may perhaps appear strange to many, and it may excite some astonishment, that a matter of such importance was not earlier set forth in the same light, I shall here, by way of introduction, and for the better understanding of the account which they give of this matter, examine into some facts, partly known to us already, and partly now told us in their relation; so that we may see how far these agree together, and know what we may rely upon.

It is conceded on all sides that the Lenape and Iroquois carried on long and bloody wars with each other; but while the one party assert, that they completely conquered the other, and reduced them by force to the condition of women, this assertion is as strongly and pointedly denied by the other side; I have therefore thought that the real truth of this fact was well deserving of investigation.

The story told by the Mingoes to the white people, of their having conquered the Lenape and made women of them, was much too implicitly believed; for the whites always acted towards the Delawares under the impression that it was true, refused even to hear their own account of the matter, and “shut their ears” against them, when they attempted to inform them of the real fact. This denial of common justice, is one of the principal complaints of the Lenape against the English, and makes a part of the tradition or history which they preserve for posterity.

This complaint indeed, bears hard upon us, and should, at least, operate as a solemn call to rectify the error, if such it is found to be; that we, in our history, may not record and transmit erroneous statements of those Aborigines, from whom we have received the country we now so happily inhabit. We are bound in honour to acquit ourselves of all charges of the kind which those people may have against us, who, in the beginning welcomed us to their shores, in hopes that “they and we would sit beside each other as brothers;” and it should not be said, that now, when they have surrendered their whole country to us, and retired to the wilds of a distant country, we turn our backs upon them with contempt.

We know that all Indians have the custom of transmitting to posterity, by a regular chain of tradition, the remarkable events which have taken place with them at any time, even often events of a trivial nature, of which I could mention a number. Ought we then, when such a source of information is at hand, to believe the story told by the Six Nations, of their having conquered the Lenape, (a powerful nation with a very large train of connexions and allies) and forcibly made them women? Ought we not, before we believe this, to look for a tradition of the circumstances of so important an event; for some account, at least, of the time, place, or places, where those battles were fought, which decided the fate of the Lenape, the Mohicans, and of a number of tribes connected with them? Are we to be left altogether ignorant of the numbers that were slain at the time, and the country in which this memorable event took place; whether on the St. Lawrence, on the Lakes, in the country of the conquerors, or of the conquered? All these I am inclined to call first considerations, while a second would be: How does this story accord with the situation the first Europeans found these people in on their arrival in this country? Were not those who are said to be a conquered people, thickly settled on the whole length of the sea coast, and far inland, in and from Virginia to and beyond the Province of Maine, and had they not yet, at that very time, a great National Council Fire burning on the banks of the Delaware? Does not the joint tradition of the Delawares, Mohicans and Nanticokes, inform us, that their great National Council House[3] then extended from the head of the tide on the (now) Hudson river, to the head of the tide on the Potomack? All this we shall find faithfully copied or written down from their verbal tradition, and that this Council House “was pulled down by the white people!”[4] and of course was yet standing when they came into the country; which alone is sufficient to prove that the Lenape, at that time, were not a conquered people; and if they had been conquered since, we might expect to find the fact, with its particulars, somewhere on record.

It is admitted, however, by the Lenape themselves, that they and their allies were made women by the Iroquois. But how did this happen? Not surely by conquest, or the fate of battle. Strange as it may appear, it was not produced by the effects of superior force, but by successful intrigue. Here, if my informants were correct, and I trust they were, rests the great mystery, for the particulars of which, I refer the reader to the history of the Lenape and Mohicans themselves, as related in part by Loskiel in his “History of the Mission of the United Brethren among the North American Indians,”[5] and in this work. In the first, he will find three material points ascertained, viz. 1st, “that the Delawares were too strong for the Iroquois, and could not be conquered by them by force of arms, but were subdued by insidious means. 2d, that the making women of the Delawares was not an act of compulsion, but the result of their own free will and consent; and 3d, that the whites were already in the country at the time this ceremony took place, since they were to hold one end of the great Peace Belt in their hands.”[6] In the following History, which I have taken from the relation of the most intelligent and creditable old Indians, both Delawares and Mohicans, not only the same facts will be found, but also a more minute account of this transaction; in which it will be shewn, that the Dutch not only were present at, but were parties to it, that it was in this manner that the Six Nations were relieved from the critical situation they were in, at that very time, with regard to their enemies, the Delawares, Mohicans, and their connexions, and that the white people present coaxed and persuaded them to cause the hatchet to be buried, declaring at the same time[7] that they “would fall on those who should dig it up again;” which was, on the part of the Hollanders, a declaration of war against the Delawares and their allies, if they, or any of them, should attempt again to act hostilely against the Six Nations. All this, according to the tradition of the Lenape, was transacted at a place, since called “Nordman’s Kill,” a few miles from the spot where afterwards Albany was built, and but a short time after the Dutch had arrived at New York Island, probably between the years 1609 and 1620.

The Rev. Mr. Pyrlæus,[8] who had learned the Mohawk language of Conrad Weiser, and was stationed on the river of that name, for some time between the years 1742 and 1748, has noted down in a large manuscript book, that his friend there, the Mohawk chief, had told him, that at a place about four miles from Albany, now called Nordman’s Kill,[10] the first covenant had been made between the Six Nations and the white people; which is in confirmation of the correctness of the above tradition of the Mohicans.[11]

This was then, according to the best accounts we have, the time when this pretended “conquest” took place; and the Delawares, (as the Six Nations have since said) were by them made women. It was, however, a conquest of a singular nature, effected through duplicity and intrigue, at a council fire, not in battle. “And, (say the Delawares and Mohicans, in their tradition,) when the English took the country from the Dutchemaan, (Hollanders) they stepped into the same alliance with the Six Nations, which their predecessors had established with them.”

Colden, in his “History of the Five Nations,”[12] informs us, page 34, that this took place in the year 1664; and in page 36, gives us full proof of this alliance, by the following account—He says: “The Five Nations being now amply supplied by the English with fire-arms and ammunition, gave full swing to their warlike genius, and soon resolved to revenge the affronts they had at any time received from the Indian nations that lived at a greater distance from them. The nearest nations, as they were attacked, commonly fled to those that were further off, and the Five Nations pursued them. This, together with the desire they had of conquering, or ambition of making all the nations around them their tributaries, or to make them acknowledge the Five Nations to be so far their masters, as to be absolutely directed by them in all affairs of peace and war with their neighbours, made them overrun great part of North America. They carried their arms as far south as Carolina; to the northward of New England; and as far west as the river Mississippi; over a vast country, which extends twelve hundred miles in length, from north to south, and about six hundred miles in breadth; where they entirely destroyed many nations, of whom there are now no accounts remaining among the English,” &c.

To what a number of important questions would not the above statement give rise? But I will confine myself to a few, and enquire first, for what purpose the Five Nations were armed, and so “amply supplied with ammunition?” and secondly, what use did they make of those arms? The Delawares and Mohicans believed that the white people, first the Dutch and then the English, did all that was in their power to make the Mengwe a great people, so that they might rule over them and all other nations, and “that they had done what they wanted them to do,” &c. For an answer to the second question, we have only to believe what Colden himself tells us, of what the same Mengwe or Iroquois did, after having received arms and ammunition from the English, which it clearly appears they could not have done before. Now, if we even were willing to admit that they had only gone off, “to revenge the affronts they had at any time received from the Indian Nations,” yet, we would be willing to know, of what nature those affronts had been; otherwise we might conclude, that they were no other than that those nations had refused “to become tributary to them; would not submit to their mandates, nor have them for their masters;” and therefore had beaten them off, when they came into their country for the purpose of bringing them under subjection, and perhaps also paid them a visit in return, after they had murdered some of their people.

If we were permitted to omit the words, “revenge the affronts they had received from other nations,” &c., we need not one moment be at a loss to know precisely what they went out for, as the historian himself tells us, that they, soon after receiving fire-arms and ammunition, “gave full swing to their warlike genius, and went off with a desire of conquering nations—of making all those around them their tributaries, and compelling them all to acknowledge the Five Nations to be their masters, and to be absolutely directed by them, in all affairs of peace and war.” We then know with certainty, what the object was for which they took the field.

We are here also told, of the vast tract of country over which the Six Nations had carried their arms, subduing, and even “so destroying many nations, that no account of them was now remaining with the English!”

In reply to this I might bring forward some sayings and assertions of the Delawares and Mohicans, which would not comport with the above story, nor apply to the great name the Six Nations have given themselves, which, as Colden tells us, is Ongwe-honwe, and signifies “men surpassing all others, superior to the rest of mankind:” but my object here is merely to discuss the fact, whether, previous to the white people’s coming into the country, and while unsupplied with fire-arms, hatchets, &c., those Iroquois had done such wonders among nations as they report; or, whether all this was done since that time, and in consequence of their being put into possession of those destructive weapons which they had not before; for how are we to judge, and decide on the comparative bravery of two different nations, without knowing whether or not the combatants were placed on an equal footing with regard to the weapons they used against each other?

I might ask the simple question, whether the Dutch, and afterwards the English, have favoured their “brethren,” the Delawares, Mohicans, and other tribes connected with them, who lived between them and the Six Nations, and on the land which they wanted to have, in the same manner that they have favoured their enemies?

Colden, in his Introduction to the History of the Five Nations, page 3, says: “I have been told by old men in New England, who remembered the time when the Mohawks made war on their Indians,” (meaning here the Mohicans, or River Indians, as they often were called,) “that as soon as a single Mohawk was discovered in the country, their Indians raised a cry, from hill to hill, a Mohawk! a Mohawk! upon which they all fled, like sheep before wolves, without attempting to make the least resistance, whatever odds were on their side,” and that, “the poor New England Indians immediately ran to the Christian houses, and the Mohawks often pursued them so closely, that they entered along with them, and knocked their brains out in the presence of the people of the house,” &c.

This is indeed a lamentable story! It might be asked, How could the white people, whom those very Mohicans had hospitably welcomed, and permitted to live with them on their land, suffer an enemy to come into the country to destroy their benefactors, without making any opposition? Why did these Indians suffer this? Why did they not with spirit meet this enemy?

The answer to this last question will be found in their traditional history of the great meeting at Nordman’s Kill, where they were expressly told, after they had consented to bury the hatchet, wherewith they warred against the Six Nations, “That whatsoever nation, (meaning the Mohicans and Delawares) should dig up the hatchet again, on them would the white people fall and take revenge!”

Thus, then, arms were put into the hands of the Six Nations, and with them the Dutch, and afterwards the English, sided; but the Delawares and Mohicans were compelled to remain unarmed, for fear of being cut up by the white people, who had taken part with their enemies. May we not conclude, that these poor New England Indians were placed between two fires?

We do not, I believe, find that in the then middle colonies, the Mohawks, or any of the Five Nations, had ventured so far in their hostile conduct against the Delawares, as they had done to the Mohicans of New England, though the alliance between the Dutch and the Five Nations, and afterwards between the English and the latter, was much against both, and indeed more against the Delawares than the Mohicans: yet, by turning to treaties and councils, held with these nations between the years 1740 and 1760, in Pennsylvania,[13] we find much insolent language, which the Iroquois were, I will say, permitted, but which, the people concerned say, they were “bid or hired to make against the Delawares, for the purpose of stopping their mouths, preventing them from stating their complaints and grievances, and asking redress from the colonial government.”

The result of such high toned language, as that which was made use of to the Delawares, by the Six Nations, at a council held at the proprietors, in July, 1742, and at other times afterwards,[14] might easily have been foretold. For although now, these defenceless people had to submit to such gross insults, instead of seeing their grievances redressed, yet they were not ignorant of the manner in which they one day might take revenge, the door to the French, who were enemies to the English, being always open to them; they had but to go “on one side” (as they expressed themselves) to be out of the way of the Iroquois, and they could obtain from the possessors of Canada, and Louisiana, all that they wanted, fire-arms, hatchets, scalping-knives, ammunition, &c. They did so, and withdrew to the Ohio country, whither they were followed by others from time to time, and by the time the French war broke out, they were in perfect readiness, and joining the enemies of Britain, they murdered great numbers of the defenceless inhabitants of Pennsylvania, laid the whole frontier waste, and spread terror and misery far and wide by the outrages they committed; I have been myself a witness to those scenes, and to the distresses of hundreds of poor people, only in this one quarter.

A work, entitled: “An Enquiry into the Causes of the Alienation of the Delaware and Shawanese Indians from the British Interest,” written by Charles Thompson,[15] Esq., and printed in London, in 1759, which some time since fell into my hands, well merits to be read with attention, on account of the correctness of the information that it contains.

By this time, the Delawares were sensible of the imposition which had been practised upon them. They saw that a plan had been organised for their destruction, and that not only their independence, but their very existence, was at stake; they therefore took measures to defend themselves, by abandoning the system of neutrality into which they had been insidiously drawn.

It was not without difficulty that I obtained from them these interesting details, for they felt ashamed of their own conduct; they were afraid of being charged with cowardice, or at least with want of forethought, in having acted as they did, and not having discovered their error until it was too late.

And yet, in my opinion, those fears were entirely groundless, and there appears nothing in their whole conduct disparaging to the courage and high sense of honour of that brave nation. Let us for a moment place ourselves in the situation of the Delawares, Mohicans, and the other tribes connected with them, at the time when the Europeans first landed on New York Island. They were then in the height of their glory, pursuing their successes against the Iroquois, with whom they had long been at war. They were in possession of the whole country, from the sea coast to the Mississippi, from the River St. Lawrence to the frontier of Carolina, while the habitations of their enemies did not extend far beyond the great Lakes. In this situation, they are on a sudden checked in their career, by a phenomenon they had till then never beheld; immense canoes arriving at their shores, filled with people of a different colour, language, dress, and manners, from themselves! In their astonishment they call out to one another: “Behold! the Gods are come to visit us!”[16] They at first considered these astonishing beings, as messengers of peace, sent from the abode of the Great Spirit, and therefore, employed their time in preparing and making sacrifices to that Great Being who had so highly honoured them. Lost in amazement, fond of the enjoyment of this new spectacle, and anxious to know the result, they were unmindful of those matters which hitherto had taken up their minds, and had been the object of their pursuits; they thought of nothing else but the wonders which now struck their eyes, and their sharpest wits were constantly employed in endeavouring to divine this great mystery! Such is the manner in which they relate that event, the strong impression of which is not yet obliterated from their minds.

It was the Delawares who first received and welcomed these new guests on New York Island; the Mohicans who inhabited the whole of the North River above, on its eastern side, were sent for to participate in the joy which was felt on being honoured by such visitants. Their tradition of this event is clear and explicit. None of the enemy, say they, (meaning the Five Nations[17]) were present.

It may possibly be asked, how the Dutch could favour the Five Nations so much, when none of them were present at the meetings which took place on their arrival in America? how they came to abandon their first friends, and take part against them with strangers? and how the Dutch became acquainted with those strangers? I shall simply, in answer, give the traditional accounts of the Mohicans in their own words: “The Dutch Traders (say they) penetrating into our country, high up the Mohicanichtuck (the Hudson River), fell in with some of the Mingo warriors, who told them that they were warring against the very people, (the Delawares and Mohicans) who had so kindly received them; they easily foresaw, that they could not carry on their trade with their old friends, while this was the case; neither would the Mingoes suffer them to trade with their enemies, unless they (the Dutch) assisted them in bringing about a peace between them. They also made these traders sensible, that they at that time, were at war with a people of the same colour with theirs (meaning the French), who had, by means of a very large river which lay to the North, come into the country; that they (the Mengwe) were the greatest and most powerful of all the Indian nations; that if the people they belonged to, were friends to their enemies, and sided with them in their wars, they would turn their whole force against them; but if, on the other hand, the Dutch would join them in effecting a peace with them, so that their hatchet should be buried forever, they would support and protect them in all their undertakings;[18] that these traders being frightened, had returned home, and having stated the matter to their chief (the Dutch Governor), a vessel soon after went high up the river to an appointed place, where meeting with the Maqua (Five Nations), a conference was held, at which the Dutch promised them, that they would use their best endeavours to persuade their enemies to give up the hatchet to be buried, which, some time afterwards, actually took place.”

These are (as they say) the circumstances which led to the league which was afterwards established between the white people and the Five Nations, which was the cause of much dissatisfaction, injustice, and bloodshed, and which would not have taken place, if the rights and privileges of the different nations and tribes had been respected, and each left to act for itself, especially in selling their lands to the Europeans.

Having seen how the Five, afterwards Six Nations, rose to power, we have next to state by what means they lost the ascendancy which they had thus acquired.

The withdrawing of the principal part of the Delawares, and the Shawanos, from the Atlantic coast, between the years 1740 and 1760, afforded them an opportunity of consulting with the western tribes, on the manner of taking revenge on the Iroquois for the many provocations, wrongs and insults they had received from them; when ten nations immediately entered into an alliance for that purpose, the French having promised to assist them.[19] In the year 1756, they agreed to move on in detached bodies, as though they meant to attack the English, with whom they and the French were then at war, and then turn suddenly on the Six Nations and make a bold stroke. Though, for various reasons, their designs could not at that time be carried into effect, yet they did not lose sight of the object, waiting only for a proper opportunity.

It would, however, have been next to impossible, under existing circumstances, and while the Six Nations were supported by such a powerful ally as the English, for the Delawares and their allies, to subdue, or even effectually to chastise them. These Nations, however, at the commencement of a war between the English nation and the Colonies, were become so far independent, that such of them as lived remote from the British stations or garrisons, or were not immediately under their eye, were at full liberty to side with whom they pleased; and though the Six Nations attempted to dictate to the Western Delawares, what side they should take, their spirited chief, Captain White Eyes, did not hesitate to reply, in the name of his nation: “that he should do as he pleased; that he wore no petticoats, as they falsely pretended; he was no woman, but a man, and they should find him to act as such.” That this brave chief was in earnest, was soon after verified, by a party of Delawares joining the American army.

In 1781, when almost all the Indian nations were in the British interest, except a part of the Delawares, among whom were the Christian Indians between 2 and 300 souls in number,[20] the British Indian agent at Detroit applied to the great council of the Six Nations at Niagara, to remove those Christian Indians out of the country: the Iroquois upon this sent a war message to the Chippeways and Ottawas,[21] to this effect: “We herewith make you a present of the Christian Indians, to make soup of;[22]” which in the war language of the Indians, is saying: “We deliver these people to you to be murdered!” These brave Indians sent the message immediately back again with the reply: “We have no cause for doing this!”

The same message being next sent to the Wyandots, they likewise disobeyed their orders, and did not make the least attempt to murder those innocent people. The Iroquois, therefore, were completely at a loss how to think and act, seeing that their orders were every where disregarded.

At the conclusion of the revolutionary war, they had the mortification to see, that the trade which they had hitherto carried on, and to them was so agreeable and profitable, that of selling to the English the land of other nations, to which they had no possible claim, was at once and forever put an end to by the liberal line of conduct which the American Government adopted with the Indian Nations, leaving each at liberty to sell its own lands, reserving, only to themselves the right of purchase, to the exclusion of foreigners of every description.

In addition to this, the bond of connexion which subsisted between these Six Nations, if it was not entirely broken, yet was much obstructed, by a separation which took place at the close of that war, when a part, and the most active body of them, retired into Canada. No nation then any more regarded their commands, nor even their advice, when it did not accord with their will and inclination; all which became evident during the whole time the Western Nations were at war with the United States, and until the peace made with them in 1795.[23]

At last, being sensible of their humbled situation, and probably dreading the consequence of their former insolent conduct to the other Indian Nations, and principally the Delawares, whom they had so long and so much insulted, were they not to make some amends for all this contumely? They came forward, at the critical moment, just previous to the Treaty concluded by General Wayne, and formally declared the Delaware nation to be no longer Women, but Men.

I hope to be believed in the solemn assertion which I now make: That in all that I have written on the subject of the history and politics of the Indian Nations, I have neither been influenced by partiality for the one, or undue prejudice against the other, but having had the best opportunities of obtaining from authentic sources, such information in matters of fact, as has enabled me to make up my mind on the subject, I have taken the liberty of expressing my opinion as I have honestly formed it, leaving the reader, however, at liberty to judge and decide for himself as he may deem most proper.

I wish once more to observe, that in this history it is principally meant to shew, rather what the Indians of this country were previous to the white people’s arrival, than what they now are; for now, the two great nations, the Iroquois and the Delawares, are no longer the same people that they formerly were. The former, who, as their rivals would assert, were more like beasts than human beings, and made intrigue their only study, have, by their intercourse with the whites, become an industrious and somewhat civilised people; at least many of them are so, which is probably owing to their having been permitted to live so long, (indeed, for more than a century) in the same district of country, and while the British possessed it, under the protection of the superintendent of Indian affairs; while the latter have always been oppressed and persecuted, disturbed and driven from place to place, scarcely enjoying themselves at any place for a dozen years at a time; having constantly the lowest class of whites for their neighbours, and having no opportunity of displaying their true character and the talents that nature had bestowed upon them.

My long residence among those nations in the constant habit of unrestrained familiarity, has enabled me to know them well, and made me intimately acquainted with the manners, customs, character and disposition of those men of nature, when uncorrupted by European vices. Of these, I think I could draw a highly interesting picture, if I only possessed adequate powers of description: but the talent of writing is not to be acquired in the wilderness, among savages. I have felt it, however, to be a duty incumbent upon me to make the attempt, and I have done it in the following pages, with a rude but faithful pencil. I have spent a great part of my life among those people, and have been treated by them with uniform kindness and hospitality. I have witnessed their virtues and experienced their goodness. I owe them a debt of gratitude, which I cannot acquit better than by presenting to the world this plain unadorned picture, which I have drawn in the spirit of candour and truth. Alas! in a few years, perhaps, they will have entirely disappeared from the face of the earth, and all that will be remembered of them will be that they existed and were numbered among the barbarous tribes that once inhabited this vast continent. At least, let it not be said, that among the whole race of white Christian men, not one single individual could be found, who, rising above the cloud of prejudice with which the pride of civilisation has surrounded the original inhabitants of this land, would undertake the task of doing justice to their many excellent qualities, and raise a small frail monument to their memory.

I shall conclude with a few necessary remarks for the information of the reader.

Lenni Lenape being the national and proper name of the people we call “Delawares,” I have retained this name, or for brevity’s sake, called them simply Lenape, as they do themselves in most instances. Their name signifies “original people,” a race of human beings who are the same that they were in the beginning, unchanged and unmixed.[24]

These people (the Lenni Lenape) are known and called by all the western, northern, and some of the southern nations, by the name of Wapanachki, which the Europeans have corrupted into Apenaki, Openagi, Abenaquis,[25] and Abenakis.[26] All these names, however differently written, and improperly understood by authors, point to one and the same people, the Lenape, who are by this compound word, called “people at the rising of the Sun,” or as we would say, Eastlanders; and are acknowledged by near forty Indian tribes, whom we call nations, as being their grandfathers. All these nations, derived from the same stock, recognise each other as Wapanachki, which among them is a generic name.

The name “Delawares,” which we give to these people, is unknown in their language, and I well remember the time when they thought the whites had given it to them in derision; but they were reconciled to it, on being told that it was the name of a great white chief, Lord de la War, which had been given to them and their river. As they are fond of being named after distinguished men, they were rather pleased, considering it as a compliment.

The Mahicanni have been called by so many different names,[27] that I was at a loss which to adopt, so that the reader might know what people were meant. Loskiel calls them “Mohicans,” which is nearest to their real name Mahicanni, which, of course, I have adopted.

The name “Nanticokes” I have left as generally used, though properly it should be Néntico, or after the English pronunciation Nantico.

The “Canai,” I call by their proper name. I allude here to those people we call Canais, Conois, Conoys, Canaways, Kanhawas, Canawese.

With regard to the Five, or Six Nations, I have called them by different names, such as are most common, and well understood. The Lenape (Delawares) are never heard to say “Six Nations,” and it is a rare thing to hear these people named by them otherwise than Mengwe; the Mahicanni call them Maqua, and even most white people call them Mingoes. When therefore I have said the Five or Six Nations, I have only used our own mode of speaking, not that of the Indians, who never look upon them as having been so many nations; but divisions, and tribes, who, as united, have become a nation. Thus, when the Lenape (Delawares) happen to name them as one body, the word they make use of implies “the five divisions together, or united,” as will be seen in another place of this work. I call them also Iroquois, after the French and some English writers.

The Wyandots, or Wyondots, are the same whom the French call Hurons, and sometimes Guyandots. Father Sagard, a French Missionary, who lived among them in the 17th century, and has written an account of his mission, and a kind of dictionary of their language, says their proper name is Ahouandâte, from whence it is evident that the English appellation Wyandots has been derived.

There being so many words in the language of the Lenape and their kindred tribes, the sound of which cannot well be represented according to the English pronunciation, I have in general adopted for them the German mode of spelling. The ch, particularly before a consonant, is a strong guttural, and unless an Englishman has the use of the Greek χ, he will not be able to pronounce it, as in the words Chasquem (Indian corn), Cheltol (many), Ches (a skin), Chauchschisis (an old woman), and a great many more. Sometimes, indeed, in the middle of a word substitutes may be found which may do, as in the word Nimachtak (brethren), which might be written Nemaughtok, but this will seldom answer. This is probably the reason that most of the English authors have written Indian words so incorrectly, far more so than French authors.

The Delawares have neither of the letters R, F, nor V, in their language, though they easily learn to pronounce them. They have a consonant peculiar to them and other Indians, which is a sibilant, and which we represent by W. It is produced by a soft whistling, and is not unpleasant to the ear, although it comes before a consonant. It is not much unlike the English sound wh in what, but not so round or full, and rather more whistled. W before a vowel is pronounced as in English.

PART I.

HISTORY, MANNERS, AND CUSTOMS
OF
THE INDIAN NATIONS,
WHO ONCE INHABITED PENNSYLVANIA AND
THE NEIGHBOURING STATES.

(Note.—In annotating this work, the editor consulted, among other authorities, The Life of John Heckewelder, by the Rev. Edward Rondthaler, Heckewelder’s Narrative of the Mission of the United Brethren among the Delaware and Mohegan Indians, History of the Mission of the United Brethren among the Indians in North America, The Life and Times of David Zeisberger, Memorials of the Moravian Church, The Transactions of the Moravian Historical Society, The Moravians in New York and Connecticut, and Butterfield’s Crawford’s Campaign against Sandusky.

He omitted to state, in the course of the introductory biographical sketch of the missionary, that his Account of the History, Manners, and Customs of Indian Nations has been translated into both French and German. The French translation was published at Paris, in 1822; it is entitled, “Histoire, Mœurs et Coutumes des Nations Indiennes qui habitaient autrefois la Pennsylvanie et les Etats voisins; par le Révérend Jean Heckewelder, Missionnaire Morave, traduit de l’Anglais, par le Chevalier Du Ponceau.” The German translation, published at Göttingen in 1821, is entitled, “Johann Heckewelder’s evangelischen Predigers zu Bethlehem, Nachricht von der Geschichte, den Sitten und Gebräuchen der Indianischen Völkerschaften, welche ehemals Pennsylvanien und die benachbarten Staaten bewohnten. Aus dem Englischen übersetzt und mit den Angaben anderer Schriftsteller über eben dieselben Gegenstände (Carver, Loskiel, Ling, Volney), vermehrt von Fr. Hesse, evangelischen Prediger zu Nienburg. Nebst einem die Glaubwürdigkeit und den anthropologischen Werth der Nachrichten Heckewelder’s betreffenden Zusatze von G. E. Schulze.”)

History, Manners, and Customs
OF THE
INDIAN NATIONS.
CHAPTER I.
HISTORICAL TRADITIONS OF THE INDIANS.

The Lenni Lenape (according to the traditions handed down to them by their ancestors) resided many hundred years ago, in a very distant country in the western part of the American continent. For some reason, which I do not find accounted for, they determined on migrating to the eastward, and accordingly set out together in a body. After a very long journey, and many nights’ encampments[28] by the way, they at length arrived on the Namæsi Sipu,[29] where they fell in with the Mengwe,[30] who had likewise emigrated from a distant country, and had struck upon this river somewhat higher up. Their object was the same with that of the Delawares; they were proceeding on to the eastward, until they should find a country that pleased them. The spies which the Lenape had sent forward for the purpose of reconnoitring, had long before their arrival discovered that the country east of the Mississippi was inhabited by a very powerful nation, who had many large towns built on the great rivers flowing through their land. Those people (as I was told) called themselves Talligeu or Talligewi. Colonel John Gibson,[31] however, a gentleman who has a thorough knowledge of the Indians, and speaks several of their languages, is of opinion that they were not called Talligewi, but Alligewi, and it would seem that he is right, from the traces of their name which still remain in the country, the Allegheny river and mountains having indubitably been named after them. The Delawares still call the former Alligéwi Sipu, the River of the Alligewi. We have adopted, I know not for what reason, its Iroquois name, Ohio, which the French had literally translated into La Belle Riviere, The Beautiful River.[32] A branch of it, however, still retains the ancient name Allegheny.

Many wonderful things are told of this famous people. They are said to have been remarkably tall and stout, and there is a tradition that there were giants among them, people of a much larger size than the tallest of the Lenape. It is related that they had built to themselves regular fortifications or entrenchments, from whence they would sally out, but were generally repulsed. I have seen many of the fortifications said to have been built by them, two of which, in particular, were remarkable. One of them was near the mouth of the river Huron, which empties itself into the Lake St. Clair, on the north side of that lake, at the distance of about 20 miles N. E. of Detroit. This spot of ground was, in the year 1786, owned and occupied by a Mr. Tucker. The other works, properly entrenchments, being walls or banks of earth regularly thrown up, with a deep ditch on the outside, were on the Huron river, east of the Sandusky, about six or eight miles from Lake Erie. Outside of the gateways of each of these two entrenchments, which lay within a mile of each other, were a number of large flat mounds, in which, the Indian pilot said, were buried hundreds of the slain Talligewi, whom I shall hereafter with Colonel Gibson call Alligewi. Of these entrenchments, Mr. Abraham Steiner, who was with me at the time when I saw them, gave a very accurate description, which was published at Philadelphia, in 1789 or 1790, in some periodical work the name of which I cannot at present remember.[33]

When the Lenape arrived on the banks of the Mississippi, they sent a message to the Alligewi to request permission to settle themselves in their neighbourhood. This was refused them, but they obtained leave to pass through the country and seek a settlement farther to the eastward. They accordingly began to cross the Namæsi Sipu, when the Alligewi, seeing that their numbers were so very great, and in fact they consisted of many thousands, made a furious attack on those who had crossed, threatening them all with destruction, if they dared to persist in coming over to their side of the river. Fired at the treachery of these people, and the great loss of men they had sustained, and besides, not being prepared for a conflict, the Lenape consulted on what was to be done; whether to retreat in the best manner they could, or try their strength, and let the enemy see that they were not cowards, but men, and too high-minded to suffer themselves to be driven off before they had made a trial of their strength, and were convinced that the enemy was too powerful for them. The Mengwe, who had hitherto been satisfied with being spectators from a distance, offered to join them, on condition that, after conquering the country, they should be entitled to share it with them; their proposal was accepted, and the resolution was taken by the two nations, to conquer or die.

Having thus united their forces, the Lenape and Mengwe declared war against the Alligewi, and great battles were fought, in which many warriors fell on both sides. The enemy fortified their large towns and erected fortifications, especially on large rivers, and near lakes, where they were successively attacked and sometimes stormed by the allies. An engagement took place in which hundreds fell, who were afterwards buried in holes or laid together in heaps and covered over with earth. No quarter was given, so that the Alligewi, at last, finding that their destruction was inevitable if they persisted in their obstinacy, abandoned the country to the conquerors, and fled down the Mississippi river, from whence they never returned. The war which was carried on with this nation, lasted many years, during which the Lenape lost a great number of their warriors, while the Mengwe would always hang back in the rear, leaving them to face the enemy. In the end, the conquerors divided the country between themselves; the Mengwe made choice of the lands in the vicinity of the great lakes, and on their tributary streams, and the Lenape took possession of the country to the south. For a long period of time, some say many hundred years, the two nations resided peaceably in this country, and increased very fast; some of their most enterprising huntsmen and warriors crossed the great swamps,[34] and falling on streams running to the eastward, followed them down to the great Bay River,[35] thence into the Bay itself, which we call Chesapeak. As they pursued their travels, partly by land and partly by water, sometimes near and at other times on the great Saltwater Lake, as they call the Sea, they discovered the great River, which we call the Delaware; and thence exploring still eastward, the Scheyichbi country, now named New Jersey, they arrived at another great stream, that which we call the Hudson or North River. Satisfied with what they had seen, they, (or some of them) after a long absence, returned to their nation and reported the discoveries they had made; they described the country they had discovered, as abounding in game and various kinds of fruits; and the rivers and bays, with fish, tortoises, &c., together with abundance of water-fowl, and no enemy to be dreaded. They considered the event as a fortunate one for them, and concluding this to be the country destined for them by the Great Spirit, they began to emigrate thither, as yet but in small bodies, so as not to be straitened for want of provisions by the way, some even laying by for a whole year; at last they settled on the four great rivers (which we call Delaware, Hudson, Susquehannah, and Potomack) making the Delaware, to which they gave the name of “Lenapewihittuck,”[36] (the river or stream of the Lenape) the centre of their possessions.

They say, however, that the whole of their nation did not reach this country; that many remained behind in order to aid and assist that great body of their people, which had not crossed the Namæsi Sipu, but had retreated into the interior of the country on the other side, on being informed of the reception which those who had crossed had met with, and probably thinking that they had all been killed by the enemy.

Their nation finally became divided into three separate bodies; the larger body, which they suppose to have been one half of the whole, was settled on the Atlantic, and the other half was again divided into two parts, one of which, the strongest as they suppose, remained beyond the Mississippi, and the remainder where they left them, on this side of that river.

Those of the Delawares who fixed their abode on the shores of the Atlantic divided themselves into three tribes. Two of them, distinguished by the names of the Turtle and the Turkey, the former calling themselves Unâmis and the other Unalâchtgo, chose those grounds to settle on, which lay nearest to the sea, between the coast and the high mountains. As they multiplied, their settlements extended from the Mohicannittuck (river of the Mohicans, which we call the North or Hudson river) to beyond the Potomack. Many families with their connexions choosing to live by themselves, were scattered not only on the larger, but also on the small streams throughout the country, having towns and villages, where they lived together in separate bodies, in each of which a chief resided; those chiefs, however, were subordinate (by their own free will, the only kind of subordination which the Indians know) to the head chiefs or great council of the nation, whom they officially informed of all events or occurrences affecting the general interest which came to their knowledge. The third tribe, the Wolf, commonly called the Minsi, which we have corrupted into Monseys, had chosen to live back of the two other tribes, and formed a kind of bulwark for their protection, watching the motions of the Mengwe, and being at hand to afford their aid in case of a rupture with them. The Minsi were considered the most warlike and active branch of the Lenape. They extended their settlements, from the Minisink, a place named after them, where they had their council seat and fire, quite up to the Hudson on the east; and to the west or south west far beyond the Susquehannah: their northern boundaries were supposed originally to be the heads of the great rivers Susquehannah and Delaware, and their southern boundaries that ridge of hills known in New Jersey by the name of Muskanecun, and in Pennsylvania, by those of Lehigh, Coghnewago, &c. Within this boundary were their principal settlements; and even as late as the year 1742, they had a town, with a large peach orchard, on the tract of land where Nazareth, in Pennsylvania, has since been built;[37] another on Lehigh (the west branch of the Delaware), and others beyond the blue ridge, besides small family settlements here and there scattered.

From the above three tribes, the Unâmis, Unalâchtgo, and the Minsi, comprising together the body of those people we call Delawares, had in the course of time, sprung many others, who, having for their own conveniency, chosen distant spots to settle on, and increasing in numbers, gave themselves names or received them from others. Those names, generally given after some simple natural objects, or after something striking or extraordinary, they continued to bear even after they ceased to be applicable, when they removed to other places, where the object after which they were named was not to be found; thus they formed separate and distinct tribes, yet did not deny their origin, but retained their affection for the parent tribe, of which they were even proud to be called the grandchildren.

This was the case with the Mahicanni or Mohicans, in the east, a people who by intermarriages had become a detached body, mixing two languages together, and forming out of the two a dialect of their own: choosing to live by themselves, they had crossed the Hudson River, naming it Mahicannituck River after their assumed name, and spread themselves over all that country which now composes the eastern states. New tribes again sprung from them who assumed distinct names; still however not breaking off from the parent stock, but acknowledging the Lenni Lenape to be their grandfather: the Delawares, at last, thought proper to enlarge their council house for their Mahicanni grandchildren, that they might come to their fire, that is to say, be benefited by their advice, and also in order to keep alive their family connexions and remain in league with each other.

Much the same thing happened with a body of the Lenape, called Nanticokes, who had, together with their offspring, proceeded far to the south, in Maryland and Virginia; the council house was by their grandfather (the Delawares), extended to the Potomack, in the same manner and for the same motives as had been done with the Mahicanni.

Meanwhile the Mengwe, who had first settled on the great Lakes between them, had always kept a number of canoes in readiness to save themselves, in case the Alligewi should return, and their number also increasing, they had in time proceeded farther, and settled below the Lakes along the River St. Lawrence, so that they were now become, on the north side, neighbours of the Lenape tribes.

These Mengwe now began to look upon their southern neighbours with a jealous eye, became afraid of their growing power, and of being dispossessed by them of the lands they occupied. To meet this evil in time, they first sought to raise quarrels and disturbances, which in the end might lead to wars between distant tribes and the Lenape, for which purpose, they clandestinely murdered people on one or the other side, seeking to induce the injured party to believe, that some particular nation or tribe had been the aggressor; and having actually succeeded to their wishes, they now stole into the country of the Lenape and their associates, frequently surprising them at their hunting camps, occasionally committing murders, and making off with the plunder. Foreseeing, however, that they could not go on in this way without being detected, they had recourse to other artful means, by which they actually succeeded in setting tribe against tribe, and nation against nation. As each nation or tribe has a particular mark on their war clubs, different from that of the others; and as on seeing one of these near the dead body of a murdered person, it is immediately known what nation or tribe has been the aggressor; so the Mengwe having left a war club, such as the Lenape made use of, in the Cherokee country, where they had purposely committed a murder, of course the Cherokees naturally concluding that it had been committed by the Lenape, fell suddenly upon them, which produced a most bloody war between the two nations. The treachery of the Mengwe, however, having been at length discovered, the Lenape determined on taking an exemplary revenge, and, indeed, nothing short of a total extirpation[38] of that deceitful race was resolved on; they were, besides, known to eat human flesh,[39] to kill men for the purpose of devouring them; and therefore were not considered by the Lenape as a pure race, or as rational beings; but as a mixture of the human and brutal kinds.

War being now openly declared against the Mengwe, it was carried on with vigour; until, at last, finding that they were no match for so powerful an enemy as the Lenape, who had such a train of connexions, ready to join them if necessity required, they fell upon the plan of entering into a confederacy with each other, by which they would be bound to make a common cause, and meet the common enemy with their united force, and not, as the present prospect was, be destroyed by tribes, which threatened in the end the destruction of the whole. Until this time, each tribe of the Mengwe had acted independent of the others, and they were not inclined to come under any supreme authority, which might counteract their base designs; for now, a single tribe, or even individuals of a tribe, by the commission of wanton hostilities, would draw the more peaceable among them into wars and bloodshed, as particularly had been the case with the Senecas, who were the most restless of the whole; and though the Lenape had directed their force principally against the aggressors, yet the body of the nation became thereby weaker; so that they saw the necessity of coming under some better regulations and government.[40]

This confederation took place some time between the 15th and 16th century;[41] the most bloody wars were afterwards carried on for a great length of time, between the confederated Iroquois, and the Delawares and their connexions, in which the Lenape say that they generally came off victorious. While these wars were carrying on with vigour, the French landed in Canada, and it was not long before they and the now combined Five Nations, or tribes, were at war with each other, the latter not being willing to permit that the French should establish themselves in that country. At last the Iroquois, finding themselves between two fires, and without any prospect of conquering the Lenape by arms, and seeing the necessity of withdrawing with their families, from the shores of the St. Lawrence, to the interior of the country, where the French could not easily reach them, fell upon a stratagem, which they flattered themselves would, if successful, secure to them not only a peace with the Lenape, but also with all the other tribes connected with them; so that they would then have but one enemy (the French) to contend with.

This plan was very deeply laid, and was calculated to deprive the Lenape and their allies, not only of their power but of their military fame, which had exalted them above all the other Indian nations. They were to be persuaded to abstain from the use of arms, and assume the station of mediators and umpires among their warlike neighbours. In the language of the Indians, they were to be made women.[42] It must be understood that among these nations wars are never brought to an end but by the interference of the weaker sex. The men, however tired of fighting, are afraid of being considered as cowards if they should intimate a desire for peace. It is not becoming, say they, for a warrior, with the bloody weapon in his hand, to hold pacific language to his enemy. He must shew to the end a determined courage, and appear as ready and willing to fight as at the beginning of the contest. Neither, say they, is it proper, to threaten and to sue in the same breath, to hold the peace belt in one hand, and the tomahawk in the other; men’s words, as well as their actions, should be of a piece, all good or all bad; for it is a fixed maxim of theirs, which they apply on all occasions, that good can never dwell with evil. They also think that a treaty produced by threats or by force, cannot be binding. With these dispositions, war would never have ceased among Indians, until the extermination of one or the other party, if the tender and compassionate sex had not come forward, and by their moving speeches persuaded the enraged combatants to bury their hatchets, and make peace with each other. On these occasions they were very eloquent, they would lament with great feeling the losses suffered on both sides, when there was not a warrior, perhaps, who had not lost a son, a brother, or a friend. They would describe the sorrows of widowed wives, and, above all, of bereaved mothers. The pains of child-birth, the anxieties attending the progress of their sons from infancy to manhood, they had willingly and even cheerfully suffered; but after all these trials, how cruel was it for them to see those promising youths whom they had reared with so much care, fall victims to the rage of war, and a prey to a relentless enemy; to see them slaughtered on the field of battle, or put to death, as prisoners, by a protracted torture, in the midst of the most exquisite torments. The thought of such scenes made them curse their own existence, and shudder at the idea of bearing children. Then they would conjure the warriors by every thing that was dear to them, to take pity on the sufferings of their wives and helpless infants, to turn their faces once more towards their homes, families, and friends, to forgive the wrongs suffered from each other, to lay aside their deadly weapons, and smoke together the pipe of amity and peace. They had given on both sides sufficient proofs of their courage; the contending nations were alike high-minded and brave, and they must now embrace as friends those whom they had learned to respect as enemies. Speeches like these seldom failed of their intended effect, and the women by this honorable function of peace-makers, were placed in a situation by no means undignified. It would not be a disgrace, therefore; on the contrary, it would be an honour to a powerful nation, who could not be suspected of wanting either strength or courage, to assume that station by which they would be the means, and the only means, of preserving the general peace and saving the Indian race from utter extirpation.

Such were the arguments which the artful Mengwe urged to the Lenape to make them fall into the snare which they had prepared for them. They had reflected, they said, deeply reflected on their critical situation; there remained no resource for them, but that some magnanimous nation should assume the part and situation of the woman. It could not be given to a weak or contemptible tribe, such would not be listened to; but the Lenape and their allies would at once possess influence and command respect. As men they had been dreaded; as women they would be respected and honored, none would be so daring or so base as to attack or insult them; as women they would have a right to interfere in all the quarrels of other nations, and to stop or prevent the effusion of Indian blood. They entreated them, therefore, to become the woman in name and, in fact, to lay down their arms and all the insignia of warriors, to devote themselves to agriculture and other pacific employments, and thus become the means of preserving peace and harmony among the nations.

The Lenape, unfortunately for themselves, listened to the voice of their enemies. They knew it was too true, that the Indian nations, excited by their own unbridled passions, and not a little by their European neighbours, were in the way of total extirpation by each other’s hands. They believed that the Mengwe were sincere, and that their proposal had no object in view but the preservation of the Indian race. In a luckless hour they gave their consent, and agreed to become women. This consent was received with great joy. A feast was prepared for the purpose of confirming and proclaiming the new order of things. With appropriate ceremonies, of which Loskiel has given a particular description,[43] the Delawares were installed in their new functions, eloquent speeches were delivered, accompanied, as usual, with belts of wampum. The great peace belt and the chain of friendship (in the figurative language of the Indians) was laid across the shoulders of the new mediator, one end of which, it was said, was to be taken hold of by all the Indian nations, and the other by the Europeans.[44] The Lenape say that the Dutch were present at that ceremony, and had no inconsiderable share in the intrigue.[45]

The old and intelligent Mahicanni, whose forefathers inhabited the country on the east side of the North river, gave many years since the following account of the above transaction. They said that their grandfather (the Lenni Lenape), and the nations or tribes connected with them, were so united, that whatsoever nation attacked the one, it was the same as attacking the whole; all in such cases would unite and make a common cause. That the long house (council house) of all those who were of the same blood, and united under this kind of tacit alliance, reached from the head of the tide, at some distance above where Gaaschtinick (Albany) now stands, to the head of the tide water on the Potomack. That at each end of this house there was a door for the tribes to enter at. That the Mengwe were in no way connected with those who had access to this house; but were looked upon as strangers. That the Lenape, with the Mohicans and all the other tribes in their connexion, were on the point of extirpating the Five Nations, when they applied to the Dutchemaan, who were now making a settlement at or near Gaaschtinick, to assist them in bringing about a peace with the Lenape. That accordingly these new comers invited the Lenape and Mohicans to a grand council, at a place situated at some distance from where Albany now stands, which the white people have since called by the name of Nordman’s Kill. That when at length, by their united supplications and fair speeches, they had got the hatchet out of the hands of the Lenape, they buried that weapon at Gaaschtinick, and said that they would build a church over the spot, so that the weapon could never any more be got at, otherwise than by lifting up the whole church, and whatever nation should dare to do this, on them the Dutchemaan would take revenge. That now, having succeeded in getting the weapon out of the hands of the Lenape, the ceremony of placing them in the situation of “the woman,” for the purpose of being mediators, took place, when the Mengwe declared them henceforth to be their cousins, and the Mahicanni, they said, they would call their nephews.

The Mahicanni further say, that it was fear which induced the Dutchemaan to aid the Five Nations in bringing about this peace, because at the place where they were at that time making their settlement, great bodies of warriors would pass and repass, so that they could not avoid being interrupted in their undertakings, and probably molested, if not destroyed, by one or the other of the war parties, as their wars, at that time, were carried on with great rage, and no quarter was given. That in producing this peace, the white people had effected for the Mengwe, what no other nation could have done, and had laid the foundation of the future greatness of their Iroquois friends, as the same policy was pursued by the English, after they came into possession of this country.—So far the tradition of the Mahicanni.

The Rev. Mr. Pyrlæus, in his notes, after fixing as near as he could the time when the Five Nations confederated with each other, proceeds in these words: “According to my informant, Sganarady, a creditable aged Indian, his grandfather had been one of the deputies sent for the purpose of entering into a covenant with the white Europeans; they met at a place since called Nordman’s Kill, about four miles below where afterwards Albany was built, where this covenant of friendship was first established, and the Mohawks were the active body in effecting this work.”

From these three separate accounts of the Lenape, of the Mahicanni, and of the Mohawks, as related by Mr. Pyrlæus, it appears to be conclusively proved, that the Europeans were already in this country, when the Lenape were persuaded to assume the station of the woman, and that the Dutch were assisting in the plot, and were at least the instigators, if not the authors of it. It was the Dutch who summoned the great council near Albany; the tomahawk was buried deep in the ground, and the vengeance of the Dutch was threatened if it should ever be taken up again; the peace belt was laid across the shoulders of the unfortunate Delawares, supported at one end by the Five Nations, and at the other by the Europeans; all these circumstances point so clearly to European intrigue, that it is impossible to resist the conclusion that the whites adopted this means to neutralize the power of the Delawares and their friends, whom they dreaded, and strengthen the hands of the Iroquois, who were in their alliance.

The Iroquois have denied that these machinations ever took place, and say that they conquered the Delawares in fair battle, and compelled them by force to become women, or in other words that they obliged them to submit to the greatest humiliation to which a warlike spirited people can ever be reduced; not a momentary humiliation, as when the Romans were compelled by the Samnites to pass under the Caudine forks, but a permanent disgrace, which was to last as long as their national existence. If this were true, the Lenape and their allies, who, like all other Indian nations, never considered a treaty binding when entered into under any kind of compulsion, would not have submitted to this any longer than until they could again have rallied their forces and fallen upon their enemy; they would have done long before the year 1755, what they did at last at that time, joined the French in their wars against the Iroquois and English, and would not have patiently waited more than a century before they took their revenge for so flagrant an outrage. Their numbers, acknowledged to have been far superior to that of their Indian enemies, and the vast extent of territory which they possessed, furnished them with ample means to have acted hostilely, if they had thought proper. On the contrary, they lived at peace with the Iroquois, and their European allies, until that decisive war, by which the French lost at once all their extensive possessions on the continent of America.

In addition to these positive proofs, negative evidence of the strongest kind may be adduced. The Iroquois say, indeed, that they conquered the Delawares and their allies, and compelled them to become women. But there is no tradition among them of the particulars of this important event. Neither Mr. Pyrlæus, nor Mr. Zeisberger,[46] who both lived long among the Five Nations, and spoke and understood their language well, could obtain from them any details relative to this supposed conquest; they ought, certainly, to have been able to say how it was effected; whether by one decisive fight or by successive engagements, or at least, when the last battle took place; who were the nations or tribes engaged in it; who the chiefs or commanders; what numbers fell on each side; and a variety of other facts, by which the truth of their assertion might have been proved: the total absence of such details appears to me to militate against them in the strongest manner, and to corroborate the statement of their adversaries.

The Delawares are of opinion, that this scheme of the Five Nations, however deeply laid, and meant essentially to injure them, would not, however, have operated against them, but on the contrary, have greatly subserved their national interest, if the Europeans had not afterwards come into the country in such great numbers, and multiplied so rapidly as they did. For their neutral position would greatly have favoured their increase, while the numbers of the other Indian nations would have been reduced by the wars in which they were continually engaged. But unfortunately for them, it happened that the Europeans successively invaded the country which they occupied, and now forms what are called the middle states, and as they advanced from the Atlantic into the interior, drove before them the Lenape and their allies, and obtained possession of their lands; while the Iroquois, who happened to be placed in the neighbourhood of Canada, between the French and English, who were frequently at war with each other, had an enemy, it is true, in the French nation, but had strong protectors in the English, who considered them as a check upon their enemies, and, being the most numerous people, were best able to afford them protection; thus they were suffered to increase and become powerful, while the Lenape, having no friend near them, the French being then at too great a distance, were entirely at the mercy of their English neighbours, who, advancing fast on their lands, gradually dispersed them, and other causes concurring, produced at last their almost entire destruction. Among those causes the treacherous conduct of the Five Nations may be considered as the principal one.

Before that strange metamorphosis took place, of a great and powerful nation being transformed into a band of defenceless women, the Iroquois had never been permitted to visit the Lenape, even when they were at peace with each other. Whenever a Mengwe appeared in their country, he was hunted down as a beast of prey, and it was lawful for every one to destroy him. But now, the woman could not, consistently with her new station and her engagements, make use of destructive weapons, and she was bound to abstain from all violence against the human species. Her late enemies, therefore, found no difficulty in travelling, under various pretences, through her country, and those of her allies, and leaving here and there a few of their people to remain among them as long as they pleased, for the purpose, as they said, of keeping up a good understanding, and assisting them in the preservation of the general peace. But while they were amusing the Lenape with flattering language, they were concerting measures to disturb their quiet by involving them in difficulties with the neighbouring nations. I shall relate one among many instances of a similar conduct. They once sent their men into the Cherokee country, who were instructed secretly to kill one of that nation, and to leave a war club near the person murdered, which had been purposely made after the manner and in the shape of those of the Delawares. Now leaving a war club in an Indian country, is considered by those nations as a formal challenge or declaration of war. The Cherokees, deceived by appearances, and believing that their grandfather the Lenape had committed the murder, collected a large party to go into their country and take their revenge. Meanwhile, the Iroquois sent a messenger to the Lenape, to inform them of the approach of an enemy, who, they had learned from their hunters, was coming towards their settlement, and to advise them to send a number of their men immediately to a certain place, where they would be met by a large body of the Five Nations, who would take the lead, march in front, and fight their battles, so that they would have little else to do than to look on and see how well their friends fought for them. The Lenape, being in no wise prepared to meet a powerful foe, assembled in haste a few of their men, and repaired to the place of rendezvous, where they were disappointed by not meeting any of their pretended protectors. The enemy, however, was close upon them; the Lenape fought with great courage, but were overpowered by an immense superiority of numbers, and defeated with considerable loss. Now the Iroquois made their appearance, and instead of attacking or pursuing the Cherokees, loaded the Delawares with reproaches, for their temerity, as they called it, in having dared, being women, to take the lead in attacking men. They told them that the Five Nations being their superiors, they ought to have waited for them before they attacked the Cherokees, that then their protectors would have fought and defeated them, but that as they had thought proper to act by themselves, they had received the punishment justly due to their presumption.

It was thus that the Five Nations rewarded the confidence that the Delawares had placed in them. Their treachery was not, however, suspected for a long time; but it was at last discovered; it was even found out that in this last engagement, a number of the Iroquois had joined in fight against them with their enemies. The Lenape then determined to unite their forces, and by one great effort to destroy entirely that perfidious nation. This, they say, they might easily have done, as they were then yet as numerous as the grasshoppers at particular seasons, and as destructive to their enemies as these insects are to the fruits of the earth; while they described the Mengwe as a number of croaking frogs in a pond, which make a great noise when all is quiet, but at the first approach of danger, nay, at the very rustling of a leaf, immediately plunge into the water and are silent.

But their attention was now diverted by other scenes. The whites were again landing in great numbers on their coast, in the east and south, and this spectacle once more engaged all the capacity of their minds. They were lost in admiration at what they saw, and were consulting and deliberating together on what they should do. The Five Nations, who lived out of the reach of all danger, nevertheless also came; but bent on their own interest, while they were instigating the other nations to fall upon the new comers, or drive them off from their shores, by which they caused useless hostilities, in which they did not appear to participate, they were insinuating themselves into the favour of the powerful strangers, professing great friendship for them, persuading them that they were superior to the other Indian nations, that they had controul over them all, and would chastise those who should disturb their peace.

William Penn came, with his train of pacific followers. Never will the Delawares forget their elder brother Miquon, as they affectionately and respectfully call him. From his first arrival in their country, a friendship was formed between them which was to last as long as the sun should shine, and the rivers flow with water. That friendship would undoubtedly have continued to the end of time, had their good brother always remained among them, but in his absence, mischievous people, say they, got into power, who, not content with the land which had been given to them, contrived to get all that they wanted; and when the Lenape looked round for the friends of their brother Miquon, to hear their just complaints, and redress their wrongs, they could not discover them, and had the misfortune to see their greatest enemies, the Mengwe, brought on for the purpose of shutting their mouths, and compelling them to submit to the injustice done them.

They cannot conceive how the English could turn from the people by whom they had been so kindly received and welcomed with open arms; from those who had permitted them to sit down upon their lands in peace, and without fear of being molested by them; who had taken delight in supplying all their wants,[47] and who were happy in smoking the pipe of friendship with them at one and the same fire; how they could not only see them degraded and injured by a base and perfidious nation, but join with that nation in sinking them still lower. For to the countenance of the English, they say, is entirely owing the great preponderance which the Iroquois at last attained: they complain that the English did support that enemy against them, that they even sanctioned their insolence, by telling them to make use of their authority as men, and bring these women (the Lenape) to their senses. That they were even insulted and treated in a degrading manner, in treaties to which the English were parties, and particularly in that which took place at Easton,[48] in Pennsylvania, in July, 1742,[49] when the Six Nations were publicly called on to compel the Delawares to give up the land taken from them by the long day’s walk. But for these repeated outrages, they would not have taken part with the French in the memorable war of 1755.[50] Nor, perhaps, would they have done so, had not they been seduced into the measure by the perfidious Iroquois. At the commencement of that war, they brought the war belt, with a piece of tobacco, to the Delawares, and told them: “Remember that the English have unjustly deprived you of much of your land, which they took from you by force. Your cause is just; therefore smoke of this tobacco, and arise; join with us our fathers, the French, and take your revenge. You are women, it is true, but we will shorten your petticoats, and though you may appear by your dress to be women, yet by your conduct and language you will convince your enemies that you are determined not tamely to suffer the wrongs and injuries inflicted upon you.”

Yielding to these solicitations, the Delawares and their connexions took up arms against the English in favor of the French, and committed many hostilities, in which the Iroquois appeared to take no part. Sir William Johnson requested them to use their ascendancy and to persuade the hostile Indians to lay down the hatchet, instead of which, instead of conforming to the ancient custom of Indian nations, which was simply to take the war-hatchet back from those to whom they had given it, they fell on a sudden on the unsuspecting Lenape, killed their cattle, and destroyed their town on the Susquehannah, and having taken a number of them prisoners, carried them to Sir William Johnson, who confined and put them in irons. This cruel act of treachery, the Delawares say, they will never forget nor forgive.

Thus the Lenape, whose principal settlements were then on the frontier of Pennsylvania, took part with the French, and acted hostilely against the English during the whole of the war of 1755. The animosity which mutual hostilities produced between them and the settlers concurred, no doubt, with other causes, in producing the murder of the Conestogo Indians, which took place at the close of that war, in December, 1763, and is feelingly related by Loskiel, part I., ch. 14 and 15.[51]

The revolutionary war put an end to the exorbitant power of the Iroquois. They were, indeed, still supported by the British government, but the Americans were now the strongest party, and of course against them. They endeavored to persuade the other Indian nations to join them, but their expectations were deceived. At a meeting which took place at Pittsburg in 1775, for the express purpose of deliberating on the part which it became Indians to take in the disturbances which had arisen between the King of Great Britain and his subjects, Capt. White Eyes, a sensible and very spirited warrior of the Lenape,[52] boldly declared to a select body of the Senecas, that his Indians would never join any nation or power, for the purpose of destroying a people who were born on the same soil with them. That the Americans were his friends and brothers, and that no nation should dictate to him what part he should take in the existing war. Anticipating the measure which the American Congress took in the succeeding year, he declared himself,[53] in behalf of his nation, free and independent of the Iroquois; they had pretended that they had conquered him, they had made a woman of him and dressed him in woman’s apparel, but now he was again a man, he stood before them as a man, and with the weapons of a man he would assert his claim to all yonder country, pointing to the land on the west side of the Allegheny river; for to him it belonged, and not to the Six Nations, who falsely asserted that they had acquired it by conquest. In the year 1778 or 1779, the Lenape bravely asserted their national independence by joining Col. Brodhead’s troops in an expedition against the Senecas.[54] If they did not do as much in that war as might have been expected of them, and took only a partial revenge, it was owing to the death of their brave chief, White Eyes, who died of the small pox at Pittsburg, I think, in the year 1780. He was a Christian in his heart, but did not live to make a public profession of our religion, though it is well known that he persuaded many Indians to embrace it.[55]

Although the Lenape acted independently in the war of 1755, and made a formal declaration of their independence at the beginning of the revolutionary war, yet the Six Nations persevered in their pretensions, and still affected to consider them as women. Finding, however, that this obsolete claim was no longer acknowledged, and that it was useless to insist upon it any longer, they came forward of their own accord, about the time of Wayne’s treaty, and formally declared that the Lenape and their allies were no longer women, but MEN.

The Delawares and Mohicans agree in saying, that from the time of the fatal treaty in which they were persuaded to assimilate themselves to women, and, indeed, ever since the Europeans first came into the country, the conduct of the Iroquois was treacherous and perfidious in the extreme. That it was their constant practice to sally out secretly and commit depredations on the neighbouring nations, with intent to involve them in wars with each other. That they would also commit murders on the frontier settlers, from Virginia to New England, and charge the tribes who were settled in the neighbourhood with the commission of those crimes. That they would then turn negotiators, and effect a peace, always at the expense of the nation whom they had injured. They would sell the lands of other nations to the English and receive the money, pretending to a paramount right to the whole territory, and this, say the Lenape, was their manner of CONQUERING NATIONS!

CHAPTER II.
INDIAN ACCOUNT OF THE FIRST ARRIVAL OF THE DUTCH AT NEW YORK ISLAND.

The Lenni Lenape claim the honour of having received and welcomed the Europeans on their first arrival in the country, situated between New England and Virginia. It is probable, however, that the Mahicanni or Mohicans, who then inhabited the banks of the Hudson, concurred in the hospitable act. The relation I am going to make was taken down many years since from the mouth of an intelligent Delaware Indian, and may be considered as a correct account of the tradition existing among them of this momentous event. I give it as much as possible in their own language.

A great many years ago, when men with a white skin had never yet been seen in this land, some Indians who were out a fishing, at a place where the sea widens, espied at a great distance something remarkably large floating on the water, and such as they had never seen before. These Indians immediately returning to the shore, apprised their countrymen of what they had observed, and pressed them to go out with them and discover what it might be. They hurried out together, and saw with astonishment the phenomenon which now appeared to their sight, but could not agree upon what it was; some believed it to be an uncommonly large fish or animal, while others were of opinion it must be a very big house floating on the sea. At length the spectators concluded that this wonderful object was moving towards the land, and that it must be an animal or something else that had life in it; it would therefore be proper to inform all the Indians on the inhabited islands of what they had seen, and put them on their guard. Accordingly they sent off a number of runners and watermen to carry the news to their scattered chiefs, that they might send off in every direction for the warriors, with a message that they should come on immediately. These arriving in numbers, and having themselves viewed the strange appearance, and observing that it was actually moving towards the entrance of the river or bay; concluded it to be a remarkably large house in which the Mannitto (the Great or Supreme Being) himself was present, and that he probably was coming to visit them.[56] By this time the chiefs were assembled at York island, and deliberating in what manner in which[57] they should receive their Mannitto on his arrival. Every measure was taken to be well provided with plenty of meat for a sacrifice. The women were desired to prepare the best victuals. All the idols or images were examined and put in order, and a grand dance was supposed not only to be an agreeable entertainment for the Great Being, but it was believed that it might, with the addition of a sacrifice, contribute to appease him if he was angry with them. The conjurers were also set to work, to determine what this phenomenon portended, and what the possible result of it might be. To these and to the chiefs and wise men of the nations, men, women, and children were looking up for advice and protection. Distracted between hope and fear, they were at a loss what to do; a dance, however, commenced in great confusion. While in this situation, fresh runners arrive declaring it to be a large house of various colours, and crowded with living creatures. It appears now to be certain, that it is the great Mannitto, bringing them some kind of game, such as he had not given them before, but other runners soon after arriving declare that it is positively a house full of human beings, of quite a different colour from that of the Indians, and dressed differently from them; that in particular one of them was dressed entirely in red, who must be the Mannitto himself. They are hailed from the vessel in a language they do not understand, yet they shout or yell in return by way of answer, according to the custom of their country; many are for running off to the woods, but are pressed by others to stay, in order not to give offence to their visitor, who might find them out and destroy them. The house, some say, large canoe, at last stops, and a canoe of a smaller size comes on shore with the red man, and some others in it; some stay with his canoe to guard it. The chiefs and wise men, assembled in council, form themselves into a large circle, towards which the man in red clothes approaches with two others. He salutes them with a friendly countenance, and they return the salute after their manner. They are lost in admiration; the dress, the manners, the whole appearance of the unknown strangers is to them a subject of wonder; but they are particularly struck with him who wore the red coat all glittering with gold lace, which they could in no manner account for. He, surely, must be the great Mannitto, but why should he have a white skin? Meanwhile, a large Hackhack[58] is brought by one of his servants, from which an unknown substance is poured out into a small cup or glass, and handed to the supposed Mannitto. He drinks—has the glass filled again, and hands it to the chief standing next to him. The chief receives it, but only smells the contents and passes it on to the next chief, who does the same. The glass or cup thus passes through the circle, without the liquor being tasted by any one, and is upon the point of being returned to the red clothed Mannitto, when one of the Indians, a brave man and a great warrior, suddenly jumps up and harangues the assembly on the impropriety of returning the cup with its contents. It was handed to them, says he, by the Mannitto, that they should drink out of it, as he himself had done. To follow his example would be pleasing to him; but to return what he had given them might provoke his wrath, and bring destruction on them. And since the orator believed it for the good of the nation that the contents offered them should be drunk, and as no one else would do it, he would drink it himself, let the consequence be what it might; it was better for one man to die, than that a whole nation should be destroyed. He then took the glass, and bidding the assembly a solemn farewell, at once drank up its whole contents. Every eye was fixed on the resolute chief, to see what effect the unknown liquor would produce. He soon began to stagger, and at last fell prostrate on the ground. His companions now bemoan his fate, he falls into a sound sleep, and they think he has expired. He wakes again, jumps up and declares, that he has enjoyed the most delicious sensations, and that he never before felt himself so happy as after he had drunk the cup. He asks for more, his wish is granted; the whole assembly then imitate him, and all become intoxicated.

After this general intoxication had ceased, for they say that while it lasted the whites had confined themselves to their vessel, the man with the red clothes returned again, and distributed presents among them, consisting of beads, axes, hoes, and stockings such as the white people wear. They soon became familiar with each other, and began to converse by signs. The Dutch made them understand that they would not stay here, that they would return home again, but would pay them another visit the next year, when they would bring them more presents, and stay with them awhile; but as they could not live without eating, they should want a little land of them to sow seeds, in order to raise herbs and vegetables to put into their broth. They went away as they had said, and returned in the following season, when both parties were much rejoiced to see each other; but the whites laughed at the Indians, seeing that they knew not the use of the axes and hoes they had given them the year before; for they had these hanging to their breasts as ornaments, and the stockings were made use of as tobacco pouches. The whites now put handles to the former for them, and cut trees down before their eyes, hoed up the ground, and put the stockings on their legs. Here, they say, a general laughter ensued among the Indians, that they had remained ignorant of the use of such valuable implements, and had borne the weight of such heavy metal hanging to their necks, for such a length of time. They took every white man they saw for an inferior Mannitto attendant upon the supreme Deity who shone superior in the red and laced clothes. As the whites became daily more familiar with the Indians, they at last proposed to stay with them, and asked only for so much ground for a garden spot as, they said, the hide of a bullock would cover or encompass, which hide was spread before them. The Indians readily granted this apparently reasonable request; but the whites then took a knife, and beginning at one end of the hide, cut it up to a long rope, not thicker than a child’s finger, so that by the time the whole was cut up, it made a great heap; they then took the rope at one end, and drew it gently along, carefully avoiding its breaking. It was drawn out into a circular form, and being closed at its ends, encompassed a large piece of ground. The Indians were surprised at the superior wit of the whites,[59] but did not wish to contend with them about a little land, as they had still enough themselves. The white and red men lived contentedly together for a long time, though the former from time to time asked for more land, which was readily obtained, and thus they gradually proceeded higher up the Mahicannittuck, until the Indians began to believe that they would soon want all their country, which in the end proved true.

CHAPTER III.
INDIAN RELATIONS OF THE CONDUCT OF THE EUROPEANS TOWARDS THEM.

Long and dismal are the complaints which the Indians make of European ingratitude and injustice. They love to repeat them, and always do it with the eloquence of nature, aided by an energetic and comprehensive language, which our polished idioms cannot imitate. Often I have listened to these descriptions of their hard sufferings, until I felt ashamed of being a white man.

They are, in general, very minute in these recitals, and proceed with a great degree of order and regularity. They begin with the Virginians, whom they call the long knives, and who were the first European settlers in this part of the American continent. “It was we,” say the Lenape, Mohicans, and their kindred tribes, “who so kindly received them on their first arrival into our country. We took them by the hand, and bid them welcome to sit down by our side, and live with us as brothers; but how did they requite our kindness? They at first asked only for a little land on which to raise bread for themselves and their families, and pasture for their cattle, which we freely gave them. They soon wanted more, which we also gave them. They saw the game in the woods, which the Great Spirit had given us for our subsistence, and they wanted that too. They penetrated into the woods in quest of game; they discovered spots of land which pleased them; that land they also wanted, and because we were loth to part with it, as we saw they had already more than they had need of, they took it from us by force, and drove us to a great distance from our ancient homes.”

“By and by the Dutchemaan[60] arrived at Manahachtánienk,”[61] (here they relate with all its details what has been said in the preceding chapter.) “The great man wanted only a little, little land, on which to raise greens for his soup, just as much as a bullock’s hide would cover. Here we first might have observed their deceitful spirit. The bullock’s hide was cut up into little strips, and did not cover, indeed, but encircled a very large piece of land, which we foolishly granted to them. They were to raise greens on it, instead of which they planted great guns; afterwards they built strong houses, made themselves masters of the Island, then went up the river to our enemies, the Mengwe, made a league with them, persuaded us by their wicked arts to lay down our arms, and at last drove us entirely out of the country.” Here, of course, is related at full length, the story which we have told in the first chapter. Then the Delawares[62] proceed.

“When the Yengeese[63] arrived at Machtitschwanne,[64] they looked about everywhere for good spots of land, and when they found one, they immediately and without ceremony possessed themselves of it; we were astonished, but still we let them go on, not thinking it worth while to contend for a little land. But when at last they came to our favourite spots, those which lay most convenient to our fisheries, then bloody wars ensued: we would have been contented that the white people and we should have lived quietly beside each other; but these white men encroached so fast upon us, that we saw at once we should lose all, if we did not resist them. The wars that we carried on against each other were long and cruel. We were enraged when we saw the white people put our friends and relatives, whom they had taken prisoners, on board of their ships, and carry them off to sea, whether to drown or sell them as slaves, in the country from which they came, we knew not, but certain it is that none of them have ever returned or even been heard of. At last they got possession of the whole of the country which the Great Spirit had given us. One of our tribes was forced to wander far beyond Quebec; others dispersed in small bodies, and sought places of refuge where they could; some came to Pennsylvania; others went far to the westward and mingled with other tribes.

“To many of those, Pennsylvania was a last, delightful asylum. But here, again, the Europeans disturbed them, and forced them to emigrate, although they had been most kindly and hospitably received. On which ever side of the Lenapewihittuck[65] the white people landed, they were welcomed as brothers by our ancestors, who gave them lands to live on, and even hunted for them, and furnished them with meat out of the woods. Such was our conduct to the white men[66] who inhabited this country, until our elder brother, the great and good Miquon,[67] came and brought us words of peace and good will. We believed his words, and his memory is still held in veneration among us. But it was not long before our joy was turned into sorrow: our brother Miquon died, and those of his good counsellors who were of his mind, and knew what had passed between him and our ancestors, were no longer listened to; the strangers[68] who had taken their places, no longer spoke to us of sitting down by the side of each other as brothers of one family; they forgot that friendship which their great man had established with us, and was to last to the end of time; they now only strove to get all our land from us by fraud or by force, and when we attempted to remind them of what our good brother had said, they became angry, and sent word to our enemies, the Mengwe, to meet them at a great council which they were to hold with us at Læhauwake,[69] where they should take us by the hair of our heads and shake us well. The Mengwe came; the council was held, and in the presence of the white men, who did not contradict them, they told us that we were women, and that they had made us such; that we had no right to any land, because it was all theirs; that we must be gone; and that as a great favour they permitted us to go and settle further into the country, at the place which they themselves pointed out at Wyoming.”[70]

Thus these good Indians, with a kind of melancholy pleasure, recite the long history of their sufferings. After having gone through these painful details, they seldom fail to indulge in bitter, but too just reflections, upon the men of Europe. “We and our kindred tribes,” say they, “lived in peace and harmony with each other before the white people came into this country; our council house[71] extended far to the north and far to the south. In the middle of it we would meet from all parts to smoke the pipe of peace together. When the white men arrived in the south, we received them as friends; we did the same when they arrived in the east. It was we, it was our forefathers, who made them welcome, and let them sit down by our side. The land they settled on was ours. We knew not but the Great Spirit had sent them to us for some good purpose, and therefore we thought they must be a good people. We were mistaken; for no sooner had they obtained a footing on our lands, than they began to pull our council house down,[72] first at one end and then at the other, and at last meeting each other at the centre, where the council fire was yet burning bright, they put it out,[73] and extinguished it with our own blood![74] with the blood of those[75] who with us had received them! who had welcomed them in our land! Their blood ran in streams into our fire, and extinguished it so entirely, that not one spark was left us whereby to kindle a new fire;[76] we were compelled to withdraw ourselves beyond the great swamp,[77] and to fly to our good uncle, the Delamattenos,[78] who kindly gave us a tract of land to live on. How long we shall be permitted to remain in this asylum, the Great Spirit only knows. The whites will not rest contented until they shall have destroyed the last of us, and made us disappear entirely from the face of the earth.”

I have given here only a brief specimen of the charges which they exhibit against the white people. There are men among them, who have by heart the whole history of what took place between the whites and the Indians, since the former first came into their country; and relate the whole with ease and with an eloquence not to be imitated. On the tablets of their memories they preserve this record for posterity. I, at one time, in April, 1787,[79] was astonished when I heard one of their orators, a great chief of the Delaware nation,[80] go over this ground, recapitulating the most extraordinary events which had before happened, and concluding in these words: “I admit that there are good white men, but they bear no proportion to the bad; the bad must be the strongest, for they rule. They do what they please. They enslave those who are not of their colour, although created by the same Great Spirit who created us.[81] They would make slaves of us if they could, but as they cannot do it, they kill us! There is no faith to be placed in their words. They are not like the Indians, who are only enemies, while at war, and are friends in peace. They will say to an Indian, ‘my friend! my brother!’ They will take him by the hand, and at the same moment destroy him. And so you (addressing himself to the Christian Indians) will also be treated by them before long. Remember! that this day I have warned you to beware of such friends as these. I know the long knives; they are not to be trusted.”

Eleven months after this speech was delivered by this prophetic chief, ninety-six of the same Christian Indians, about sixty of them women and children, were murdered at the place where these very words had been spoken, by the same men he had alluded to, and in the same manner that he had described. See Loskiel’s History, part III., ch. 10.[82]

CHAPTER IV.
SUBSEQUENT FATE OF THE LENAPE AND THEIR KINDRED TRIBES.

After the murder of the Conestogo Indians, the Lenni Lenape thought proper, for their safety, to withdraw altogether from the interior of the white settlements, into the wilds of the Susquehannah country; and Government, conscious that they could no longer protect any Indians, or body of Indians, whether Christians or not, in the settled parts of the province, advised the Christian Indians, whom, during the last troubles, they had with difficulty prevented from sharing the fate of the Conestogos, to retire into the back country. They did so, and settled at Wyalusing,[83] which then became the nearest settlement of Indians to the white inhabitants, being upwards of 150 miles north of Philadelphia, and about 100 miles from the frontier settlers beyond the blue mountains; all the other Indians of that nation, together with the Nanticokes, lived then higher up the Susquehannah. For about five years, the Indians on this river enjoyed peace, and the Christian Indians lived quietly here and at another settlement they had made thirty miles higher, built good houses for themselves, together with a spacious church, planted fruit trees, and put large bodies of land under cultivation. But, while they were flattering themselves with the most favourable prospect, they were informed that the Six Nations had sold the whole country, including the land they lived on, to the English. They soon saw the object of this clandestine proceeding, of which they had not received the least notice, and foreseeing what kind of neighbours they should have, if they should stay where they were, they determined to move off in a body to the Ohio, where they had received an invitation to settle from the grand council of their nation. Accordingly, two hundred and forty-one souls set off directly for the Muskingum river, where a large tract of land was given them, out of that which the Wyandots had formerly granted and confirmed to their people; the other Indians of the same nation residing on the Susquehannah soon followed, some settling at one place, some at another; the Mouseys,[84] however, joined their own tribe, who long since had emigrated and were settled on the head waters of the Allegheny river; and so the whole country east of the Allegheny mountains was cleared of its original inhabitants.

The Delawares thus became at once released from their troublesome neighbours the Iroquois, who had calculated on their settling near them, at a place they had already fixed upon; but they were mistaken, for with all their fair speeches they could not persuade the Lenape, who gave them plainly to understand that they were no longer inclined to listen to a people who had so long and so often deceived them.

This happened in the year 1768,[85] about six years before the beginning of the revolutionary war. During which short period of tranquillity, the numbers of the Christian Indians on the Ohio rapidly increased, and never was there such a fair prospect of their being fixed in a state of prosperous civilisation. But the revolution put an end to these hopes, and this opportunity was lost, perhaps, never to return again. It was not the fault of the American government, who were truly desirous of seeing the Indians adopt a neutral line of conduct, and repeatedly advised them not to interfere in the quarrel between the colonies and the mother country; happy would it have been if the British government had acted in the same manner; but they pursued a different plan. These poor deluded people were dragged into a war in which they had no concern, by which not only their population was gradually reduced, but they lost the desire of becoming a civilised people; for the Americans, at last, become exasperated against them, and considering all Indians as their enemies, they sent parties out from time to time to destroy them. The murder of the Christian Indians on the Muskingum in 1782, completed their alienation. Those who yet remained were driven to despair, and finally dispersed.

It is not in my power to ascertain the whole number of the Lenni Lenape, or Delaware Indians, still existing at the present time. As far as I am informed, they are very much scattered, a number of them, chiefly of the Monsey tribe, living in Upper Canada, others are in the state of Ohio, and some on the waters of the Wabash in the Indiana territory. A considerable number of them has crossed the Mississippi. Their first emigrations to that country had already begun between the years 1780 and 1790. What the numbers of this nation were when the Europeans first came into this country is difficult to tell; all I can say is, that so early as 1760, their oldest men would say that they were not then as many hundreds as they had been thousands. They have considerably decreased since that period. I saw them myself between the years 1754 and 1760, by hundreds at a time, and Loskiel in his history gives an account of upwards of 800 having been fed at Bethlehem in one year. In the year 1762, while I lived at Tuscorawas on the Muskingum, they were settled on that river and its branches, and also on the Cayahoga river, which empties into Lake Erie, in the neighbourhood of which they had since a small Christian settlement called Pilgerruh (Pilgrim’s rest.)[86]^,[87]

The Shawanos or Sawanos.[88]

The history of these people is here given, principally from the relations of old Indians of the Mohican[90] tribe, who say that they formerly inhabited the Southern country, Savannah in Georgia, and the Floridas. They were a restless people, delighting in wars, in which they were constantly engaged with some of the neighbouring nations. At last their neighbours, tired of being continually harassed by them, formed a league for their destruction. The Shawanos finding themselves thus dangerously situated, asked to be permitted to leave the country, which was granted to them, and they fled immediately to the Ohio. Here their main body settled, and sent messengers to their elder brother[91] the Mohicans, requesting them to intercede for them with their grandfather the Lenni Lenape, that he might take them under his protection. This the Mohicans willingly did, and even sent a body of their own people to conduct their younger brother into the country of the Delawares. The Shawanos finding themselves safe under the protection of their grandfather, did not all choose to proceed farther to the eastward, but many of them remained on the Ohio, some of whom settled even as high up that river as the long island, above which the French afterwards built Fort Duquesne, now Pittsburg. Those who proceeded farther, were accompanied by their chief, named Gachgawatschiqua, and settled principally at and about the forks of Delaware, some few between that and the confluence of Delaware and Schuylkill, and some even on the spot where Philadelphia now stands; others were conducted by the Mohicans into their own country, where they intermarried with them and became one people. When those settled near the Delaware had multiplied, they returned to Wyoming on the Susquehannah, where they resided for a great number of years.

In the mean while, those who had remained on the Ohio increased in numbers, and in process of time began again to be troublesome to their neighbours. At last, they crossed the Allegheny mountains, and falling upon the camps of the Lenape on Juniata river, they committed several murders and went off with their plunder. It was soon discovered who were the aggressors; but the Lenape had now assumed the station of “the woman,” and could not engage in wars. They could only apply for protection to the Five Nations, which they did, expecting that they would immediately pursue the offenders and inflict an exemplary punishment upon them, but the Five Nations found means to evade their demand for the present. They told the Delawares that the season was too far advanced to commence a war; that it was better to put off their intended expedition until the ensuing spring; that in the mean time, both nations should put themselves in readiness, and keep their preparations secret, and that as soon as the season should open, they would march off separately and meet together at an appointed time and place on the Allegheny, then push on together for the Shawano towns below the confluence of that river and the Monongahela, where they could fall together unawares on the aggressors and punish them. The Iroquois promised, as usual, that they would place themselves in the front of the battle, so that the Delawares would have nothing to do but to look on and see how bravely their protectors would fight for them, and if they were not satisfied with that, they might take their revenge themselves.

Agreeably to this plan, the Lenape remained quiet till the spring, when, with a body of their most valiant men, they marched to the appointed spot; but how great was their surprise when their pretended champions did not make their appearance? They suspected treachery, and were not mistaken; for having immediately marched forward to the Shawano towns, bent on taking an exemplary revenge, they had the disappointment to see on their arrival their enemies pushing off as fast as they could down the Ohio river in their canoes. Some of them were flying by land, as probably they had not a sufficient number of canoes to convey their whole number; these they pursued and attacked, beat them severely, and took several prisoners. Here they had a striking instance of the treachery of the Mengwe, who had warned the Shawanos of their approach. Some time after this, the Shawanos who resided on the north branch of the Susquehannah, began to draw off by degrees, first to the west branch of that river and the Juniata, and then to the Ohio; so that at the commencement of the French war in 1755, they had all, except a few families, with whom was their chief Paxnos, retired to the Ohio, where they joined their countrymen in a war against the English.[92]

Peace was made in 1763 between Great Britain and France; but the restless spirit of the Shawanos did not permit them to remain quiet; they commenced war[93] against their southern neighbours, the Cherokees, who, while in pursuit of the aggressors, would sometimes through mistake fall upon the Lenape, who resided in the same country with the Shawanos, through whom they also became involved in a war with that nation, which lasted some time. The Mengwe being then also at war with the Cherokees, and frequently returning with their prisoners and scalps through their country, the warlike spirit was kept alive among all, until at length, in 1768, the Cherokees sought a renewal of the friendship formerly existing between them and their grandfather, the Lenape, which being effected, they, by their mediation, also brought about a peace between them and the Five Nations.

The Shawanos not being disposed to continue the war with the Cherokees by themselves, and having been reprimanded by their grandfather for being the instigators of all those troubles, willingly submitted to the dictates of the Lenape, and from that time remained at peace with all the nations until the year 1774, when they were involved in a war with the people of Virginia, occasioned by some murders which were committed on Logan’s family connexions and others by white people. In this instance it cannot, I think, be said that they were the aggressors, yet their thirst for revenge was so great, and the injured Mengwe at their side called out so loudly for revenge, that they with great spirit engaged into a war with the Virginians, which, however, was of but short duration, as they were opposed with an equal degree of courage, and after a severe battle between the two rivals, at or near the mouth of the Great Kanhawa, and the destruction of many of their towns by the Virginians, the Shawanos were brought to make peace once more;[94] which did not last long, as they joined the British against the American people, some time after the commencement of the Revolution, and remained our enemies after that time, never establishing a firm peace with us, until the memorable treaty which took place in 1795, after the decisive defeat of the nations by the late General Wayne.

The Shawanos lost many of their men during these contests; but they were in a manner replaced by individuals of other nations joining them. Thus, during the Revolutionary war, about one hundred turbulent Cherokees, who could not be brought by their own nation to be at peace with the American people, and were on that account driven out of their country, came over to the Shawanos, while others from the Five Nations joined them or became their neighbours.

The Shawanos are considered to be good warriors and hunters. They are courageous, high spirited and manly, and more careful in providing a supply of ammunition to keep in reserve for an emergency, than any other nation that I have heard of. Their language is more easily learned than that of the Lenape, and has a great affinity to the Mohican, Chippeway and other kindred languages. They generally place the accent on the last syllable.

The Nanticokes.

The Delawares say that this nation has sprung from the same stock with them, and the fact was acknowledged by White,[95] one of their chiefs, whom I have personally known. They call the Delawares their grandfathers. I shall relate the history of the Shawanos,[96] as I had it from the mouth of White himself.

Every Indian being at liberty to pursue what occupation he pleases, White’s ancestors, after the Lenape came into their country, preferred seeking a livelihood by fishing and trapping along the rivers and bays, to pursuing wild game in the forest; they therefore detached themselves, and sought the most convenient places for their purpose. In process of time, they became very numerous, partly by natural increase, and partly in consequence of being joined by a number of the Lenape, and spread themselves over a large tract of country. Thus they became divided into separate bodies, distinguished by different names; the Canai, they say, sprung from them, and settled at a distance on the shores of the Potomack and Susquehannah, where they lived when the white people first arrived in Virginia; but they removed farther on their account, and settled higher up the Susquehannah, not far from where John Harris afterwards established a ferry.[97] The main branch, or the Nanticokes proper, were then living in what is now called the Eastern shore of Maryland. At length, the white people crowded so much upon them, that they were also obliged to seek another abode, and as their grandfather was himself retreating back in consequence of the great influx of the whites, they took the advice of the Mengwe, and bent their course at once to the large flats at Wyoming, where they settled by themselves, in sight of the Shawanos town, while others settled higher up the river, even as high as Chemenk[98] (Shenango) and Shummunk, to which places they all emigrated at the beginning of the French war. White’s tribe resided there until the Revolutionary war, when they went off to a place nearer to the British, whose part they had taken, and whose standard they joined. White himself had joined the Christian Indians at Schschequon,[99] several years previous to the war, and remained with them.

Nothing, said White, had equalled the decline of his tribe since the white people had come into the country. They were destroyed in part by disorders which they brought with them, by the small pox, the venereal disease, and by the free use of spirituous liquors, to which great numbers fell victims.

The emigration of the Nanticokes from Maryland was well known to the Society of the United Brethren. At the time when these people were beginning their settlement in the forks of Delaware, the Rev. Christian[100] Pyrlæus noted down in his memorandum book, “that on the 21st day of May, 1748, a number of the Nanticokes from Maryland, passed by Shamokin in ten canoes, on their way to Wyoming.” Others, travelling by land, would frequently pass through Bethlehem, and from thence through the Water Gap to Nescopeck or Susquehannah, and while they resided at Wyoming, they, together with the Shawanese, became the emissaries of the Five Nations, and in conjunction with them afterwards, endeavoured to remove the Christian Indians from Gnadenhütten, in Northampton county, to Wyoming; their private object being to have a full opportunity to murder the white inhabitants, in the war which they already knew would soon break out between the French and English.

These Nanticokes had the singular custom of removing the bones of their deceased friends from the burial place to a place of deposit in the country they dwell in. In earlier times, they were known to go from Wyoming and Chemenk, to fetch the bones of their dead from the Eastern shore of Maryland, even when the bodies were in a putrid state, so that they had to take off the flesh and scrape the bones clean, before they could carry them along. I well remember having seen them between the years 1750 and 1760, loaded with such bones, which, being fresh, caused a disagreeable stench, as they passed through the town of Bethlehem.

They are also said to have been the inventors of a poisonous substance, by which they could destroy a whole settlement of people, and they are accused of being skilled in the arts of witchcraft; it is certain that they are very much dreaded on this account. I have known Indians who firmly believed that they had people among them who could, if they pleased, destroy a whole army, by merely blowing their breath towards them. Those of the Lenape[101] and other tribes, who pretend to witchcraft, say that they learned the science from the Nanticokes; they are not unwilling to be taxed with being wizards, as it makes them feared by their neighbours.

Their national name, according to the report of their chief, White, is Nentégo. The Delawares call them Unéchtgo, and the Iroquois Sganiateratieh-rohne. These three names have the same meaning, and signify tide water people, or the sea shore settlers. They have besides other names, by-names, as it were, given them with reference to their occupation. The Mohicans, for instance, call them Otayáchgo, and the Delawares Tawachguáno,[102] both which words in their respective languages, signify a “bridge,” a “dry passage over a stream;” which alludes to their being noted for felling great numbers of trees across streams, to set their traps on. They are also often called the Trappers.

In the year 1785, this tribe had so dwindled away, that their whole body, who came together to see their old chief, White, then residing with the Christian Indians on the Huron river,[103] north of Detroit, did not amount to 50 men. They were then going through Canada, to the Miami country, to settle beside the Shawanos, in consequence of an invitation they had received from them.

The Mahicanni, or Mohicans.

This once great and renowned nation has also almost entirely disappeared, as well as the numerous tribes who had descended from them; they have been destroyed by wars, and carried off by the small pox and other disorders, and great numbers have died in consequence of the introduction of spirituous liquors among them. The remainder have fled and removed in separate bodies to different parts, where they now are dispersed or mingled with other nations. So early as the year 1762, a number of them had emigrated to the Ohio, where I became acquainted with their chief who was called by the whites “Mohican John.” Others have fled to the shores of the St. Lawrence, where numbers of them incorporated themselves with the Iroquois, and where their descendants live at the present time, a mixed race, known by the name of the Cochnewago Indians. Upwards of one hundred of them, who lived in the colonies of Connecticut and New York, having through the labours of the United Brethren embraced Christianity, emigrated to Pennsylvania, some time between 1742 and 1760, where they afterwards became incorporated with the Delawares.[104] A considerable number migrated from Hudson’s river about the year 1734, and settled at Stockbridge, in Massachusetts; between the year 1785 and 1787, they removed to Oneida, in the country of the Six Nations, and gave to their settlement the name of New Stockbridge. Before their removal their numbers had gradually diminished. In 1791, they were reduced to 191 persons.[105] They were once very numerous in Connecticut, and in the year 1799, there still were 84 individuals of them, in the county of New London,[106] the remains of a once large and flourishing settlement. It is probable that by this time they are nearly if not entirely extinct.

It is believed that the Mahicanni are the same nation who are so celebrated in the History of New England, under the name of Pequods or Pequots.[107] The Rev. Jonathan Edwards, late President of Union College at Schenectady, in the State of New York, published in the year 1788 in a pamphlet form, some observations on their language, which were republished at New York in 1801. This small tract, as well as the translation of the Bible into the Natick, by the venerable Eliot, and his grammar of that language, put it beyond a doubt that the idiom of the Mohicans and those of the other New England Indians proceeded from the same source with that of the Lenni Lenape.

CHAPTER V.
THE IROQUOIS.

The most intelligent and credible Indians of the Lenape stock, including the Mohicans, have ever asserted, that in the whole country bounded on the north by the river St. Lawrence and the Great Lakes (including what is now Nova Scotia and New Brunswick), on the west by the Mississippi, on the east by the Great Salt-water Lake,[108] and on the south by the country of the Creeks, Cherokees, and other Florida Indians, there were but two nations, the Mengwe, and themselves. Theirs was by far the most numerous and the most extensively settled, for their tribes extended even beyond the Mississippi. On the other side of the St. Lawrence, the Algonquins, the Killistenos or Knisteneaux, and others, speaking dialects of their language, prove their origin from the same stock. The Mengwe, on the contrary, were comparatively few, and occupied a much less portion of territory, being almost confined to the vicinity of the great lakes. But few tribes are known to be connected with them by descent and language; the principal ones are the Wyandots, otherwise called Hurons, and the Naudowessies. Almost every other nation within the boundaries described, is of the Lenape family.

Each of these two great nations, say the Delawares, had an ancient national name, and a tradition of their respective origin, handed down to them by their ancestors, and diffused among all the kindred tribes. By whatsoever names those tribes might be called, and whatever their numbers were, still they considered themselves, and were considered by others, as the offspring of the same original stock. All the tribes who had sprung from the Lenape called the mother nation grandfather, and received, in return, the appellation of grandchildren. They were all united by the strongest ties of friendship and alliance; in their own expressive language, they made but one house, one fire, and one canoe, that is to say, that they constituted together, one people, one family. The same thing took place between the Mengwe and the tribes descended from them. They and the Lenape had no relationship with each other, though they came over the Mississippi together at the same time. They considered each other as nations entirely distinct.

The Mengwe or Iroquois were always considered by the Lenape as only one nation, consisting of several confederated tribes. The name of Five and afterwards Six Nations, was given to them by the English, whose allies they were, probably to raise their consequence, and magnify the idea of their strength; but the Indian nations never did flatter them with that high sounding appellation, and considered them merely as confederated tribes.

The late Rev. Mr. Pyrlæus, in a large volume of MS. notes which he wrote between the years 1740 and 1760 (upwards of 70 years ago), has taken down on this subject the account given by the Iroquois themselves, as he had it from the mouth of an intelligent Mohawk chief,[109] whose veracity might be depended upon. After giving some details respecting the origin of their confederation, the time about which it took place, the names of the delegates from each of the confederated tribes, &c., he proceeds thus: “They then gave themselves the name Aquanoshioni, which means one house, one family, and consisted of the Mohawks, Oneidas, Onondagoes, Cayugas, and Senecas. This alliance having been first proposed by a Mohawk chief, the Mohawks rank in the family as the eldest brother, the Oneidas, as the eldest son; the Senecas, who were the last who at that time had consented to the alliance, were called the youngest son; but the Tuscaroras, who joined the confederacy probably one hundred years afterwards, assumed that name, and the Senecas ranked in precedence before them, as being the next youngest son, or as we would say, the youngest son but one.”

The Rev. David Zeisberger also says: “That the Iroquois call themselves Aquanoschioni, which means united people, having united for the purpose of always reminding each other that their safety and power consist in a mutual and strict adherence to their alliance.”[110] He adds, that Onondago is the chief town of the Iroquois.

Thus, in the different translations of the name which these people gave themselves, we find nothing that conveys the ideas of nations, it implies no more than a family, an united people, a family compact. The different sections take ranks in this family, of which the Onondagoes are the head, while the others are brothers and sons; all which tends clearly to prove, that they were originally but tribes, detached bodies of the same people, who, when brought together in close union, formed a complete family and became entitled to the name of a Nation.

We also see that self-preservation was the cause of their uniting, and that they were compelled by necessity to this measure, on which their existence depended. And though we have a right to suppose that that tribe which always takes the lead in the government of an Indian nation (the Turtle tribe), existed among them, yet it is evident that its authority at that time was either wholly disregarded, or at least, was too weak to give complete efficacy to its measures.

If, then, we believe the information given us by both Pyrlæus and Zeisberger to be correct, we must be fully convinced that the Iroquois confederacy did not consist of Five or Six Nations, but of as many tribes or sections of the same people, forming together one nation. These two Missionaries are known to have been men of the strictest veracity; they were both, I may say, critically acquainted[111] with the Mengwe idiom, and they had their information from the most respectable and intelligent men among that nation, the former from the Mohawk, the latter from the Onondaga tribe. There is no reason, therefore, why the truth of their statements should be doubted.

The Lenape and their kindred tribes never have called the Iroquois “the Five or Six Nations.” In conversation, they call them the Mengwe, and never make use of any other but this generic name when speaking of them. In their councils, however, they occasionally distinguished them by the name Palenach endchiesktajeet.[113] These two words, literally translated mean “the five divisions, sections or parts together,” and does not in any manner imply the idea of nations. Had they meant to say “the Five Nations,” they would have expressed it by the words Palenach ekhokewit; those which they used, on the contrary, expressly imply sectional divisions, and leave no doubt about their meaning.

The Iroquois themselves, as we have already seen, had adopted a name, Aquanoschioni, merely indicative of their close union. After, however, they came to be informed of the meaning of the name which the English had given them, they were willing to let it pass as correct. The Indians are very fond of high sounding names; I have known myself chiefs who delighted to be called Kings, after they had learned from us that the rulers of the English and French nations were distinguished by that title.

Thus the proper name of those six united tribes is in their own language Aquanoschioni. By other nations they are called Mengwe, Maquas, Mingoes, and Iroquois. The Lenape call them by the first, the Mohicans and Dutch by the second, the English and Americans by the third, and the French by the fourth. I employ these different names indiscriminately in the course of this work.

As detached bodies or tribes, their names with the Lenape are the following:

1. Sankhícani, the Mohawks, from Sankhican, a gunlock, this people being the first who were furnished with muskets by the Europeans, the locks of which, with their effect in striking fire, was a subject of great astonishment to them; and thus they were named, as it were, the fire-striking people.

2. W’Tássone, the Oneidas. This name means the stone-pipe makers, and was given to them on account of their ingenuity in making tobacco pipes of stone.

3. Onondágoes, the Onondagoes. This name signifies in their own language on the top of the hill, their town being so situated.

4. Queúgue, Cayugas, thus called after a lake of the same name.

5. Mæchachtínni, the Senecas. This name means Mountaineers, and was given them because they inhabited the hilly parts of the country.

6. The Tuscaroras, the sixth and last tribe in the league, they call by the same name, yet I have never heard the Lenape speak of the six divisions or tribes; when they describe them in that manner, it is always by the number Five.

CHAPTER VI.
GENERAL CHARACTER OF THE INDIANS.

The Indian considers himself as a being created by an all-powerful, wise, and benevolent Mannitto;[114] all that he possesses, all that he enjoys, he looks upon as given to him or allotted for his use by the Great Spirit who gave him life: he therefore believes it to be his duty to adore and worship his Creator and benefactor; to acknowledge with gratitude his past favours, thank him for present blessings, and solicit the continuation of his good will.[115]

As beings who have control over all beasts and living creatures, they feel their importance; before they saw white people or men of a different colour from their own, they considered themselves as God’s favourites, and believed that if the Great Mannitto could reside on earth he would associate with them and be their great chief.

The Indian also believes, that he is highly favoured by his Maker, not only in having been created different in shape and in mental and bodily powers from other animals, but in being enabled to controul and master them all, even those of an enormous size and of the most ferocious kinds; and therefore, when he worships his Creator in his way, he does not omit in his supplications to pray that he may be endowed with courage to fight and conquer his enemies, among whom he includes all savage beasts; and when he has performed some heroic act, he will not forget to acknowledge it as a mark of divine favour, by making a sacrifice to the great and good Mannitto, or by publicly announcing that his success was entirely owing to the courage given him by the all-powerful Spirit. Thus, habitual devotion to the great First Cause, and a strong feeling of gratitude for the benefits which he confers, is one of the prominent traits which characterise the mind of the untutored Indian.

Not satisfied with paying this first of duties to the Lord of all, in the best manner they are able, the Indians also endeavour to fulfil the views which they suppose he had in creating the world. They think that he made the earth and all that it contains for the common good of mankind; when he stocked the country that he gave them with plenty of game, it was not for the benefit of a few, but of all. Every thing was given in common to the sons of men. Whatever liveth on the land, whatsoever groweth out of the earth, and all that is in the rivers and waters flowing through the same, was given jointly to all, and every one is entitled to his share. From this principle, hospitality flows as from its source. With them it is not a virtue but a strict duty. Hence they are never in search of excuses to avoid giving, but freely supply their neighbour’s wants from the stock prepared for their own use. They give and are hospitable to all, without exception, and will always share with each other and often with the stranger, even to their last morsel. They rather would lie down themselves on an empty stomach, than have it laid to their charge that they had neglected their duty, by not satisfying the wants of the stranger, the sick or the needy. The stranger has a claim to their hospitality, partly on account of his being at a distance from his family and friends, and partly because he has honoured them by his visit, and ought to leave them with a good impression upon his mind; the sick and the poor because they have a right to be helped out of the common stock: for if the meat they have been served with, was taken from the woods, it was common to all before the hunter took it; if corn or vegetables, it had grown out of the common ground, yet not by the power of man, but by that of the Great Spirit. Besides, on the principle, that all are descended from one parent, they look upon themselves as but one great family, who therefore ought at all times and on all occasions, to be serviceable and kind to each other, and by that means make themselves acceptable to the head of the universal family, the great and good Mannitto. Let me be permitted to illustrate this by an example.

Some travelling Indians having in the year 1777, put their horses over night to pasture in my little meadow, at Gnadenhütten on the Muskingum, I called on them in the morning to learn why they had done so. I endeavoured to make them sensible of the injury they had done me, especially as I intended to mow the meadow in a day or two. Having finished my complaint, one of them replied: “My friend, it seems you lay claim to the grass my horses have eaten, because you had enclosed it with a fence: now tell me, who caused the grass to grow? Can you make the grass grow? I think not, and no body can except the great Mannitto. He it is who causes it to grow both for my horses and for yours! See, friend! the grass which grows out of the earth is common to all; the game in the woods is common to all. Say, did you never eat venison and bear’s meat?—‘Yes, very often.’—Well, and did you ever hear me or any other Indian complain about that? No; then be not disturbed at my horses having eaten only once, of what you call your grass, though the grass my horses did eat, in like manner as the meat you did eat, was given to the Indians by the Great Spirit. Besides, if you will but consider, you will find that my horses did not eat all your grass. For friendship’s sake, however, I shall never put my horses in your meadow again.”

The Indians are not only just, they are also in many respects a generous people, and cannot see the sick and the aged suffer for want of clothing. To such they will give a blanket, a shirt, a pair of leggings, mocksens, &c. Otherwise, when they make presents, it is done with a view to receive an equivalent in return, and the receiver is given to understand what that ought to be. In making presents to strangers, they are content with some trifle in token of remembrance; but when they give any thing to a trader, they at least expect double the value in return, saying that he can afford to do it, since he had cheated them so often.

They treat each other with civility, and shew much affection on meeting after an absence. When they meet in the forenoon, they will compliment one another with saying, “a good morning to you!” and in the afternoon, “a good evening.” In the act of shaking hands with each other, they strictly attend to the distinguishing names of relations, which they utter at the time; as for instance, “a good morning, father, grandfather, uncle, aunt, cousin,” and so down to a small grandchild. They are also in the habit of saluting old people no ways related to them, by the names of grandfather and grandmother, not in a tone of condescending superiority or disguised contempt, but as a genuine mark of the respect which they feel for age. The common way of saluting where no relationship exists, is that of “friend;” when, however, the young people meet, they make use of words suitable to their years or stage in life; they will say “a good morning, comrade, favourite, beloved, &c.” Even the children salute each other affectionately. “I am glad to see you,” is the common way in which the Indians express themselves to one another after a short absence; but on meeting after a long absence, on the return of a messenger or a warrior from a critical or dangerous expedition, they have more to say; the former is saluted in the most cordial manner with some such expression: “I thank the Great Spirit, that he has preserved our lives to this time of our happily meeting again. I am, indeed, very glad to see you.” To which the other will reply: “you speak the truth; it is through the favour of the great and good Spirit that we are permitted to meet. I am equally glad to see you.” To the latter will be said: “I am glad that the Great Spirit has preserved your life and granted you a safe return to your family.”

They are not quarrelsome, and are always on their guard, so as not to offend each other. When one supposes himself hurt or aggrieved by a word which has inadvertently fallen from the mouth of another, he will say to him: “Friend, you have caused me to become jealous of you,” (meaning that he begins to doubt the sincerity of his friendship,) when the other explaining and saying that he had no bad intention, all is done away again.

They do not fight with each other; they say that fighting is only for dogs and beasts. They are, however, fond of play, and passing a joke, yet very careful that they do not offend.

They are ingenious in making satirical observations, which though they create laughter, do not, or but seldom give offence. For instance, seeing a bad hunter going out into the woods with his gun, they will ask him if he is going out for meat? or say to one another: “now we shall have meat, for such a one is gone a hunting,” (not believing any such thing.) If they see a coward joining a war party, they will ask him ironically at what time he intends to come back again? (knowing that he will return before he has met the enemy,) or they will say to one another: “will he return this way with his scalps?”

Genuine wit, which one would hardly expect to find in a savage people, is not unfrequent among them. I have heard them, for instance, compare the English and American nations to a pair of scissors, an instrument composed of two sharp edged knives exactly alike, working against each other for the same purpose, that of cutting. By the construction of this instrument, they said, it would appear as if in shutting, these two sharp knives would strike together and destroy each other’s edges; but no such thing: they only cut what comes between them. And thus the English and Americans do when they go to war against one another. It is not each other that they want to destroy, but us, poor Indians, that are between them. By this means they get our land, and, when that is obtained, the scissors are closed again, and laid by for further use.

They are remarkable for the particular respect which they pay to old age. In all their meetings, whether public or private, they pay the greatest attention to the observations and advice of the aged; no one will attempt to contradict them, nor to interfere in any manner or even to speak, unless he is specially called upon. “The aged,” they say, “have lived through the whole period of our lives, and long before we were born; they have not only all the knowledge we possess, but a great deal more. We, therefore, must submit our limited views to their experience.”

In travelling, one of the oldest will always take the lead, unless another is specially appointed for that purpose. If such a one stops to hunt, or in order to stay and encamp at the place for some time, all halt together, all are pleased with the spot and declare it to be judiciously chosen.

I shall expatiate further on this interesting part of the Indian character, in the sequel of this work.

They have a strong innate sense of justice, which will lead them sometimes to acts which some men will call heroic, others romantic, and not a few, perhaps, will designate by the epithet barbarous; a vague indefinite word, which if it means anything, might, perhaps, be best explained by something not like ourselves. However that may be, this feeling certainly exists among the Indians, and as I cannot describe it better than by its effects, I shall content myself with relating on this subject a characteristic anecdote which happened in the year 1793, at an Indian village called La Chine, situated nine miles above Montreal, and was told me in the same year by Mr. La Ramée, a French Canadian inhabitant of that place, whom I believe to be a person of strict veracity. I was then on my return from Detroit, in company with General Lincoln and several other gentlemen, who were present at the relation, and gave it their full belief. I thought it then so interesting, that I inserted it in my journal, from which I now extract it.

There were in the said village of La Chine two remarkable Indians, the one for his stature, being six feet four inches in height, and the other for his strength and activity. These two meeting together one day in the street, (a third being present,) the former in a high tone made use of some insulting language to the other, which he could not well put up with: he called him a coward, said he was his inferior in every respect, and so provoked his anger, that unable any longer to contain himself, the latter instantly replied: “You have grossly insulted me; but I will prevent you from doing the like again!” and at the same moment stabbed him through the body with his knife, so that he dropped down dead by his side. The alarm being immediately spread through the village, a crowd of Indians assembled, and the murderer having seated himself on the ground by the side of the dead body, coolly awaited his fate, which he could not expect to be any other than immediate death, particularly as the cry of the people was, “Kill him! Kill him!” But although he placed his body and head in a proper posture to receive the stroke of the tomahawk, no one attempted to lay hands on him; but after removing the dead body from where it lay, they left him alone. Not meeting here with his expected fate, he rose from this place for a more public part of the village, and there lay down on the ground in the hope of being the sooner despatched; but the spectators, after viewing him, all retired again. Sensible that his life was justly forfeited, and anxious to be relieved from a state of suspense, he took the resolution to go to the mother of the deceased, an aged widow, whom he addressed in these words: “Woman, I have killed thy son; he had insulted me, it is true; but still he was thine, and his life was valuable to thee. I, therefore, now surrender myself up to thy will. Direct as thou wilt have it, and relieve me speedily from misery.” To which the woman answered: “Thou hast, indeed, killed my son, who was dear to me, and the only supporter I had in my old age. One life is already lost, and to take thine on that account, cannot be of any service to me, nor better my situation. Thou hast, however, a son, whom, if thou wilt give me in the place of my son, whom thou hast slain, all shall be wiped away.” The murderer then replied: “Mother, my son is yet but a child, ten years old, and can be of no service to thee, but rather a trouble and charge; but here am I, truly capable of supporting and maintaining thee: if thou wilt receive me as thy son, nothing shall be wanting on my part to make thee comfortable while thou livest.” The woman approving of the proposal, forthwith adopted him as her son, and took the whole family to her house.

But we must now look to the other side of the picture. It cannot but be acknowledged that the Indians are in general revengeful and cruel to their enemies. That even after the battle is over, they wreak their deliberate revenge on their defenceless prisoners; that in their wars they are indifferent about the means which they pursue for the annoyance and destruction of their adversaries, and that surprise and stratagem are as often employed by them as open force. This is all true. Deprived of the light of the only true Christian Religion, unchecked by the precepts and unswayed by the example of the God of peace, they indulge too much, sometimes, the violence of their passions, and commit actions which force the tear from the eye of humanity. But, upon the whole, are we better than they are? I reserve this question for a separate chapter.

CHAPTER VII.
GOVERNMENT.

Although the Indians have no code of laws for their government, their chiefs find little or no difficulty in governing them. They are supported by able experienced counsellors; men who study the welfare of the nation, and are equally interested with themselves in its prosperity. On them the people rely entirely, believing that what they do, or determine upon, must be right and for the public good.

Proud of seeing such able men conduct the affairs of their nation, the Indians are little troubled about what they are doing, knowing that the result of their deliberations will be made public in due time, and sure that it will receive their approbation. This result is made known to them by the chief through the orator, for which purpose they are called together and assemble at the council-house; and if it be found necessary to require a contribution of wampum, for carrying the decision of the chiefs into effect, it is cheerfully complied with by the whole assembly.

The chiefs are very careful in preserving for their own information, and that of future generations, all important deliberations and treaties made at any time between them and other nations. Thus, between the years 1770 and 1780, they could relate very minutely what had passed between William Penn and their forefathers, at their first meeting and afterwards, and also the transactions which took place with the governors who succeeded him. For the purpose of refreshing their own memories, and of instructing one or more of their most capable and promising young men in these matters, they assemble once or twice a year. On these occasions they always meet at a chosen spot in the woods, at a small distance from the town, where a fire is kindled, and at the proper time provisions are brought out to them; there, on a large piece of bark or on a blanket, all the documents are laid out in such order, that they can at once distinguish each particular speech, the same as we know the principal contents of an instrument of writing by the endorsement on it. If any paper or parchment writings are connected with the belts, or strings of wampum, they apply to some trusty white man (if such can be had,) to read the contents to them. Their speaker then, who is always chosen from among those who are endowed with superior talents, and has already been trained up to the business, rises, and in an audible voice delivers, with the gravity that the subject requires, the contents, sentence after sentence, until he has finished the whole on one subject. On the manner in which the belts or strings of wampum are handled by the speaker, much depends; the turning[116] of the belt which takes place when he has finished one half of his speech, is a material point, though this is not common in all speeches with belts; but when it is the case, and is done properly, it may be as well known by it how far the speaker has advanced in his speech, as with us on taking a glance at the pages of a book or pamphlet while reading; and a good speaker will be able to point out the exact place on a belt which is to answer to each particular sentence, the same as we can point out a passage in a book. Belts and strings, when done with by the speaker, are again handed to the chief, who puts them up carefully in the speech-bag or pouch.

A message of importance is generally sent on to the place of its destination, by an inferior chief, by a counsellor, or by the speaker, especially when an immediate answer is expected. In other cases, where for instance only an answer to a speech is to be sent, two capable young men are selected for the purpose, the one to deliver the message or answer, and the other to pay attention while his companion is delivering it, that no part be forgotten or omitted. If the message be of a private nature, they are charged to draw or take it under ground, that is, not to make it known to any person whatsoever, except to him to whom it is directed. If they are told to enter into the earth with the message or speech, and rise again at the place where they are to deliver it, it is to desire them to be careful not to be seen by the way by any person, and for that purpose to avoid all paths, and travel through the woods.

No chief pays any attention to reports, though they may carry with them the marks of truth. Until he is officially and in due form apprised of the matter, he will, if questioned on the subject, reply that he had not heard it. It will, until then, be considered by him as the song of a bird which had flown by; but as soon as he is officially informed, through a string of wampum from some distant chief or leading man of the nation, whose situation entitles him to receive credit, he then will say: “I have heard it;” and acts accordingly.

The Indians generally, but their chiefs more particularly, have many figurative expressions in use, to understand which requires instruction. When a nation, by message or otherwise, speaks to another nation in this way, it is well understood; but when they speak to white people after this manner, who have not been accustomed to such language, explanations are necessary.

Their belts of wampum are of different dimensions, both as to the length and breadth. White and black wampum are the kinds they use; the former denoting that which is good, as peace, friendship, good will, &c., the latter the reverse; yet occasionally the black also is made use of on peace errands, when the white cannot be procured; but previous to its being produced for such purpose, it must be daubed all over with chalk, white clay, or any thing which changes the colour from black to white. The pipe of peace, being either made of a black or red stone, must also be whitened before it is produced and smoked out of on such occasions.

Roads from one friendly nation to another, are generally marked on the belt, by one or two rows of white wampum interwoven in the black, and running through the middle, and from end to end. It means that they are on good terms, and keep up a friendly intercourse with each other.

A black belt with the mark of a hatchet made on it with red paint, is a war belt, which, when sent to a nation together with a twist or roll of tobacco, is an invitation to join in a war. If the nation so invited smoke of this tobacco, and say it smokes well, they have given their consent, and are from that moment allies. If however they decline smoking, all further persuasion would be of no effect; yet it once[117] happened, that war messengers endeavoured to persuade and compel a nation to accept the belt, by laying it on the shoulders or thigh of the chief, who, however, after shaking it off without touching it with his hands, afterwards, with a stick, threw it after them, as if he threw a snake or toad out of his way.

Although at their councils they do not seat themselves after the manner of the white people, yet the attitude they place themselves in is not chargeable to them as a want of respect. Faithful to the trust committed to them, they are careless of ceremonies, from which the nation cannot derive any benefit. They seat themselves promiscuously around a council fire, some leaning one way, some another, so that a stranger on viewing them, might be led to conclude they were inattentive to what was said, or had become tired of attending. Not so! even sitting in this posture gives them the opportunity of being intent on what is said, and attentive to the subject under their consideration. They have no object to look at, which might draw off their attention. They are all ears, though they do not stare at the speaker! The fact is, that nothing can draw their attention from the subject they are deliberating on, unless the house they are sitting in should take fire or be attacked by an enemy.

To prove the correctness of the above assertion, I shall relate the following fact, which happened at Detroit in the winter of 1785 and 1786.

When two most audacious murderers of the Chippeway nation, who, for many months, had put the town and whole country in fear, by the threats and the daring murders they had committed in the settlement, were taken, and brought before the commandant (their chiefs having been previously sent for, and being now assembled in the council house), heard him pronounce the words: “that according to the laws of their Father (the English) they should[118] be punished with death,” the younger of the two, who was the son of the other, sprang from his seat, and having forced his way to[119] the door, endeavoured with a knife or dagger he had hidden under his blanket, to work his way through the strong guard placed outside of the door and[120] in the street to prevent their escape; in this attempt, however, he was stabbed and fell; all which occasioned much noise and commotion without, and not a little fear and uneasiness within, among the spectators and officers of government; yet, not one of the chiefs, who were many in number, either moved from his seat, nor looked around, or even at one another; but they all remained sitting in the same posture as before, smoking their pipes as if nothing had happened.

Though there are sometimes individuals in a nation, who disregard the counsel and good advice given by the chiefs, yet they do not meet with support so as to be able to oppose the measures of government. They are generally looked upon as depraved beings, who not daring to associate with the others, lurk about by themselves, generally bent on mischief of a minor kind, such as pilfering small articles of goods and provisions. As soon, however, as they go a step further, and become known thieves and murderers, they are considered a disgrace to the nation, and being in a manner disowned by it, they are no longer entitled to their protection.

In the year 1785, an Indian of this description, murdered a Mr. Evans at Pittsburg; when, after a confinement of several months, his trial was to be brought on, the chiefs of his (the Delaware nation,) were invited to come to be present at the proceedings and see how the trial would be conducted, and, also, if they chose, to speak in behalf of the accused. These chiefs, however, instead of coming, as wished for, sent to the civil officers of that place the following laconic answer: “Brethren! You inform us that N. N. who murdered one of your men at Pittsburg, is shortly to be tried by the laws of your country, at which trial you request that some of us may be present! Brethren! knowing N. N. to have been always a very bad man, we do not wish to see him! We, therefore, advise you to try him by your laws, and to hang him, so that he may never return to us again.”

I shall conclude this subject with another anecdote. When in the winter of 1788 and 1789, the Indian nations were assembling at Fort Harmer, at the mouth of the Muskingum, where a treaty was to be held, an Indian of the Seneca nation was one morning found dead on the bank of the river. The Cornplanter, chief of this nation, observing some uneasiness among the officers and people of the place, and fearing the murder at this time and place, might perhaps create much disturbance, waited in the morning on the Governor, whom he desired “not to be uneasy about what had happened the preceding night, for the man who had been killed was of no consequence.” This meant in other words, that he was disowned for his bad conduct by his countrymen, and that his death would not be a loss to his nation.

CHAPTER VIII.
EDUCATION.

It may justly be a subject of wonder, how a nation without a written code of laws or system of jurisprudence, without any form or constitution of government, and without even a single elective or hereditary magistrate, can subsist together in peace and harmony, and in the exercise of the moral virtues; how a people can be well and effectually governed without any external authority; by the mere force of the ascendancy which men of superior minds have over those of a more ordinary stamp; by a tacit, yet universal submission to the aristocracy of experience, talents and virtue! Such, nevertheless, is the spectacle which an Indian nation exhibits to the eye of a stranger. I have been a witness to it for a long series of years, and after much observation and reflection to discover the cause of this phenomenon, I think I have reason to be satisfied that it is in a great degree to be ascribed to the pains which the Indians take to instill at an early age honest and virtuous principles upon the minds of their children, and to the method which they pursue in educating them. This method I will not call a system; for systems are unknown to these sons of nature, who, by following alone her simple dictates, have at once discovered and follow without effort that plain obvious path which the philosophers of Europe have been so long in search of.

The first step that parents take towards the education of their children, is to prepare them for future happiness, by impressing upon their tender minds, that they are indebted for their existence to a great, good and benevolent Spirit, who not only has given them life, but has ordained them for certain great purposes. That he has given them a fertile extensive country well stocked with game of every kind for their subsistence, and that by one of his inferior spirits he has also sent down to them from above corn, pumpkins, squashes, beans and other vegetables for their nourishment; all which blessings their ancestors have enjoyed for a great number of ages. That this great Spirit looks down upon the Indians, to see whether they are grateful to him and make him a due return for the many benefits he has bestowed, and therefore that it is their duty to show their thankfulness by worshipping him, and doing that which is pleasing in his sight.

This is in substance the first lesson taught, and from time to time repeated to the Indian children, which naturally leads them to reflect and gradually to understand that a being which hath done such great things for them, and all to make them happy, must be good indeed, and that it is surely their duty to do something that will please him. They are then told that their ancestors, who received all this from the hands of the great Spirit, and lived in the enjoyment of it, must have been informed of what would be most pleasing to this good being, and of the manner in which his favour could be most surely obtained, and they are directed to look up for instruction to those who know all this, to learn from them, and revere them for their wisdom and the knowledge which they possess; this creates in the children a strong sentiment of respect for their elders, and a desire to follow their advice and example. Their young ambition is then excited by telling them that they were made the superiors of all other creatures, and are to have power over them; great pains are taken to make this feeling take an early root, and it becomes in fact their ruling passion through life; for no pains are spared to instill into them that by following the advice of the most admired and extolled hunter, trapper or warrior, they will at a future day acquire a degree of fame and reputation, equal to that which he possesses; that by submitting to the counsels of the aged, the chiefs, the men superior in wisdom, they may also rise to glory, and be called Wisemen, an honourable title, to which no Indian is indifferent. They are finally told that if they respect the aged and infirm, and are kind and obliging to them, they will be treated in the same manner when their turn comes to feel the infirmities of old age.

When this first and most important lesson is thought to be sufficiently impressed upon children’s minds, the parents next proceed to make them sensible of the distinction between good and evil; they tell them that there are good actions and bad actions, both equally open to them to do or commit; that good acts are pleasing to the good Spirit which gave them their existence, and that on the contrary, all that is bad proceeds from the bad spirit who has given them nothing, and who cannot give them any thing that is good, because he has it not, and therefore he envies them that which they have received from the good Spirit, who is far superior to the bad one.

This introductory lesson, if it may be so called, naturally makes them wish to know what is good and what is bad. This the parent teaches him in his own way, that is to say, in the way in which he was himself taught by his own parents. It is not the lesson of an hour nor of a day, it is rather a long course more of practical than of theoretical instruction, a lesson, which is not repeated at stated seasons or times, but which is shewn, pointed out, and demonstrated to the child, not only by those under whose immediate guardianship he is, but by the whole community, who consider themselves alike interested in the direction to be given to the rising generation.

When this instruction is given in the form of precepts, it must not be supposed that it is done in an authoritative or forbidding tone, but, on the contrary, in the gentlest and most persuasive manner: nor is the parent’s authority ever supported by harsh or compulsive means; no whips, no punishments, no threats are even used to enforce commands or compel obedience. The child’s pride is the feeling to which an appeal is made, which proves successful in almost every instance. A father needs only to say in the presence of his children: “I want such a thing done; I want one of my children to go upon such an errand; let me see who is the good child that will do it!” This word good operates, as it were, by magic, and the children immediately vie with each other to comply with the wishes of their parent. If a father sees an old decrepid man or woman pass by, led along by a child, he will draw the attention of his own children to the object by saying: “What a good child that must be, which pays such attention to the aged! That child, indeed, looks forward to the time when it will likewise be old!” or he will say, “May the great Spirit, who looks upon him, grant this good child a long life!”

In this manner of bringing up children, the parents, as I have already said, are seconded by the whole community. If a child is sent from his father’s dwelling to carry a dish of victuals to an aged person, all in the house will join in calling him a good child. They will ask whose child he is, and on being told, will exclaim: what! has the Tortoise, or the little Bear (as the father’s name may be) got such a good child? If a child is seen passing through the streets leading an old decrepid person, the villagers will in his hearing, and to encourage all the other children who may be present to take example from him, call on one another to look on and see what a good child that must be. And so, in most instances, this method is resorted to, for the purpose of instructing children in things that are good, proper, or honourable in themselves; while, on the other hand, when a child has committed a bad act, the parent will say to him: “O! how grieved I am that my child has done this bad act! I hope he will never do so again.” This is generally effectual, particularly if said in the presence of others. The whole of the Indian plan of education tends to elevate rather than to depress the mind, and by that means to make determined hunters and fearless warriors.

Thus, when a lad has killed his first game, such as a deer or a bear, parents who have boys growing up will not fail to say to some person in the presence of their own children: “That boy must have listened attentively to the aged hunters, for, though young, he has already given a proof that he will become a good hunter himself.” If, on the other hand, a young man should fail of giving such a proof, it will be said of him “that he did not pay attention to the discourses of the aged.”

In this indirect manner is instruction on all subjects given to the young people. They are to learn the arts of hunting, trapping, and making war, by listening to the aged when conversing together on those subjects, each, in his turn, relating how he acted, and opportunities are afforded to them for that purpose. By this mode of instructing youth, their respect for the aged is kept alive, and it is increased by the reflection that the same respect will be paid to them at a future day, when young persons will be attentive to what they shall relate.

This method of conveying instruction is, I believe, common to most Indian nations; it is so, at least, amongst all those that I have become acquainted with, and lays the foundation for that voluntary submission to their chiefs, for which they are so remarkable. Thus has been maintained for ages, without convulsions and without civil discords, this traditional government, of which the world, perhaps, does not offer another example; a government in which there are no positive laws, but only long established habits and customs, no code of jurisprudence, but the experience of former times, no magistrates, but advisers, to whom the people, nevertheless, pay a willing and implicit obedience, in which age confers rank, wisdom gives power, and moral goodness secures a title to universal respect. All this seems to be effected by the simple means of an excellent mode of education, by which a strong attachment to ancient customs, respect for age, and the love of virtue are indelibly impressed upon the minds of youth, so that these impressions acquire strength as time pursues its course, and as they pass through successive generations.