Chapter LXXVIII: Part III: Words, Phrases, and Short Dialogues, (1)

IN THE LANGUAGE OF THE

_LENNI LENAPE, OR DELAWARE INDIANS_.

BY THE REV. JOHN HECKEWELDER,

OF BETHLEHEM.

WORDS, PHRASES, ETC.,

OF THE

LENNI LENAPE, OR DELAWARE INDIANS.

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

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

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

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

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

INDEX.

Abbott, Rachel, 341.

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

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

Achsinning, 184.

Achtschingi clammui, 199.

Adair, James I., 126.

_Adelung’s Mithridates_, 124.

Ahouandâte or Wyandots, xliv.

Albany, xxx., xxxi., 61.

Albany River, the, 120.

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

Allegheny River, the, 84, 294.

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

Alligewi Sipu, the Allegheny River, 48.

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

Apalaches or Wapanachkis, the, 126.

Apalachian nation, the, 126.

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

Arundel and Robbins, Messrs., 173.

Assiniboils or Sioux, the, 119, 123.

Assinipoetuk, the, 119.

Aubrey, Lætitia, 336.

Bartholinus, Kasper, 118.

_Barton’s New Views_, 121, 122, 126.

Bear, the naked, 255.

Belts of Wampum, 109.

Benezet, John Stephen, xxx.

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

Beverwyck, xxxi.

Big Beaver River, 190, 196.

Blackfoot Indians, 121.

Boudinot, Elias, 331.

Brodhead, General Daniel, 70, 237.

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

Calhoon, Thomas, an Indian trader, 270.

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

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

Canajoharie, xxxi.

Canaways, the, xliv.

Canawese, the, xliv.

Canibas, the, 121.

Carolina, xxxii., xxxvii.

Carolina, North, 122.

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

Catawbas, the, 126.

Cayahaga, Delaware preacher at, 291.

Cayahaga River, 85.

Cayugas, the, 96, 99.

Chaktawas, the, 126.

Chapman, Abraham, and John, 67.

Chapman, a Jew trader, 257.

Chaquaquock, Indian name for the English, 142.

Charlevoix, Father, 123, 124, 331.

Chemenk, 91, 92.

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

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

Chesapeake Bay, 50.

Chickesaws, the, 125.

Chingleclamoose, 199.

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

Choctaws, the, 125.

Christian Indians, xl.

Christinaux, the, 123.

Clavigero, the Abbé, 331.

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

Coghnewago, 52.

Coghnewago Hills, 52.

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

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

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

Conecocheague, 341.

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

Connecticut, 94.

Conois, the, xliv.

Cornplanter, the, 112.

Cornstalk, the, 89, 184.

Coshocton, 237.

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

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

Creeks, the, 95, 121, 125.

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

David, a Moravian Indian, 166.

David’s Path, 168.

De Laet, 126.

Delamattenos, the, 80.

De la Ware, Lord, xliii.

Delaware hunter and the bear (anecdote), 255.

Delaware Water Gap, 264.

Denmark, 119.

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

_Detroit Gazette_ quoted, 243.

Doctol, Indian for Doctor, 231.

Duncan, David, 280.

Dunmore’s War, 89, 263, 278.

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

Du Ponceau to Wistar, letter of, 359.

Du Pratz, 126.

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

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

Du Vallon, 126.

Easton, xxxv., 79, 168, 303.

Edwards, Bryan, 331.

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

Egede, P., 118.

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

Elliot, Matthew, 152.

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

Esquimaux Indians, 118.

Etchemins, the country of the, 121.

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

Florida Indians, 95, 347.

Floridian languages, 125.

Forks of Delaware, the, 86.

Fort Allen, 166, 333.

Fort Duquesne, 86.

Fort Harmar, 112.

Fort McIntosh, 173, 219.

Fort Washington, 183.

Franklin at Fort Allen, 166.

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

French and Indian War, the, 67, 88.

French Missionaries, 119.

Gaaschtinick or Albany, 60.

Gachgawatschiqua, a Shawano chief, 86.

Gambold, the Rev. John, 126.

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

Gentellemaan (gentleman), 188.

Georgia, 86, 121.

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

Girty, Simon, 152, 279.

Gladwyn, Major, at Detroit, 108.

Glicanican or Indian tobacco, 212.

Glikhican, Isaac, a Moravian Indian, 341.

Gnadenhütten on the Mahoning, 91.

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

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

Greentown, incident occurring at, 144.

Greenville, treaty of, xli., 298.

Guyandots, the, xliv.

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

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

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

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

Heckewelder to Wistar, letters of, 356, 358.

Henry, Judge William, of Lancaster, 82.

Hermit’s Field, the, 200.

Hervas, 126.

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

Hoosink, 255.

Hudson’s Bay Company, the, 118, 120.

Huron River, now the Clinton, 93.

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

Iceland, 119.

Indiana Territory, 85.

Indian Grammars by the Spaniards, 127.

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

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

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

Jefferson, Thomas, 122.

Johnson, Sir William, 68, 120.

Juniata River, Shawanose on the, 86, 87.

Kanawha, the Great, 89, 184.

Karalit, language of the, 118.

Kickapoos, the, 121.

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

Killistenoes, the, 95, 322.

Knisteneaux, the, 95.

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

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

Kuequenaku, the Indian name of Philadelphia, 142.

Labrador, 118.

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

Laehauwake, Easton, 79.

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

Lake Erie, 49, 85.

Lake St. Clair, 49.

Languages, Indian, 118 _et seq._

Las Casas, 331.

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

Lehigh Hills, 52.

Lehigh River, the, 52.

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

Lehighton, site of Gnadenhütten on the Mahoning, xxxi.

Lenapewihittuck, the Delaware River, 51, 78.

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

Lincoln, Gen. Benjamin, 105.

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

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

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

Lower Sandusky, 159, 173.

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

Machtitschwanne, or Massachusetts, 77.

Mackenzie, Alexander, 121.

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

Mahikanders or Mohicans, xliii.

Maine, Province of, xxviii., 121.

Manahachtanienk, New York Island, 77, 262.

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

Marietta, 311, 312.

Maryland, 53, 91, 92, 122.

Matassins, the, 123.

McKee, Alexander, 152.

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

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

_Memorials of the Moravian Church_ referred to, 302.

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

Messissaugees, the, 121.

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

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

Micmacs, the, 121.

Minisink, the country of the Minsis, 52.

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

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

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

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

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

Mobilians, the, 126.

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

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

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

Monongahela River, the, 87.

Monsonies, the, 123.

Montreal, 105.

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

Morgan, Col. George, 300.

Mourigans or Mohicans, xliii.

Muhheekanes or Mohicans, xliii.

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

Muskanecun Hills, the, 52.

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

Muskohgees or Creeks, 125.

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

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

Natchez, the, 126.

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

Naudowessies, the, 95, 119, 268.

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

Nentico or Nanticoke, xliv.

Nescopeck, 91, 166, 333.

New England, xxxii., 71.

New London, 94.

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

Niagara, xl., 174.

Nocharauorsul, the ground hog, myth of, 251.

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

North River, the, xxxvii., 51.

Nova Scotia, 121, 123.

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

Onas, Iroquois for William Penn, 142.

Oneida, 93.

Oneidas, the, 96, 99.

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

Onondagoes, the, 96, 99.

Openagi, the, xliii.

Openangoes, the, 121.

Otayáchgo, Mohican name of the Nanticokes, 92.

Ottawas, the, xl., xii.

Owl Creek, 168.

Pachgantschihilas, a Delaware chief, 80.

Papunhank, a Monsey, 197.

Pascagoulas, the, 125.

Paxnos, a Shawano chief, 88.

Penn, William, 66, 107, 331.

Pequods, the, 94.

Perth Amboy, 148.

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

Pilgerruh, a Moravian Mission, 85.

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

Pine Swamp, the, 166, 200.

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

Pipe of Peace, 109.

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

Point Pleasant, 89, 184.

Pontiac, 108.

Potomac River, the, 51, 90.

Pottowatomies, the, xli., 121.

Proctor, General Thomas, 295.

Proud’s _History of Pennsylvania_ quoted, 67.

Psindamocan, a preparation of Indian corn, 195.

Putnam, General Rufus, 183, 311.

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

Quaekels, Quakers so called by the Indians, 143.

Quebec, 78.

Rauch, Christian Henry, a Moravian Missionary, 93.

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

Robbins and Arundel, Messrs., 173.

Rochefort, 126.

Rocky Mountains, 118.

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

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

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

Samuel, a Moravian Indian, 220.

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

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

Savannah, 86, 121.

Schatikooks or Mohicans, xliii.

Scheyichbi, Indian name of New Jersey, 51.

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

Schuylkill River, the, 86.

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

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

Senecas, 55, 69, 96, 99.

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

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

Shamokin, 91, 178.

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

Shechschequon, 91.

Shenango, 91.

Shikilimus at Shamokin, 88.

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

Shummunk, 91.

Silver Heels, a Shawano, 278.

Sioux or Assiniboils, the, 119.

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

Snake Indians, the, 121.

Soccokis, the, 121.

Souriquois, the, 121.

Sproat, Col. Ebenezer, 312.

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

Steiner, the Rev. Abraham, 49.

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

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

St. Pierre, the, 119.

Stockbridge, 93.

Susquehanna River, the, 50, 52, 90.

Sussee Indians, the, 121.

Sweat-ovens, 226.

Sweden, 119.

Tadeuskund or Honest John, 302.

Tallegewi, the, 48, 49.

Tamanend, 300.

Tamaqua, or King Beaver, 269.

Tammany Society, the, 301.

Tar-he, a Wyandot chief, 298.

Tassmanane, a preparation of Indian corn, 195.

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

Tawachguano, Delaware name of the Nanticokes, 92.

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

Tecumseh, 295.

Thomas, a Susquehanna Indian at Bethlehem, 267.

Thomson, Charles, xxxvi.

Thorhallesen, 118.

_Transactions of the Massachusetts Historical Society_ referred to,
94.

Trappers, the, Nanticokes so called, 92.

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

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

_Trumbull’s History of Connecticut_ referred to, 94.

Tschachgoos, the, 142.

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

Tuscaroras, the, 96, 99, 327.

Twightwees or Miamis, the, 121.

Umfreville, Mr., 121.

Unalachtgo, Turkey Delawares, 51, 53, 253.

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

Unechtgo, Delaware name of Nanticokes, 92.

Upper Sandusky, 173.

Vater, Johann Severin, 124, 125, 126.

Vincennes, Post, 183, 311.

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

Virginians or “Long Knives,” 76.

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

Wabash River, the, 85, 183.

Waketemeki, 230.

Wampum, 109.

Wangomend, a Monsey preacher, 293 _et seq._

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

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

Wawundochwalend, a chief of the Tuscaroras, 206.

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

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

Weissport, 166.

Wells, William, and the bear, 256.

Wetterholt, Captain Jacob, 334.

White, a Nanticoke chief, 90, 92.

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

Whitefield, the Rev. George, 52, 336.

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

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

Wistar to Heckewelder, letters of, 354, 359.

Wolf tribe of Delawares, 52, 253.

Womelsdorf, xxx.

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

Wyalusing, 83, 196.

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

Wyoming, 79, 91, 92, 166.

Yengees (_Yankees_), 77, 142, 143.

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

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

FOOTNOTES:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[15] [Should be _Thomson_.]

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

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

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

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

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

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

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

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

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

[25] Colden.

[26] La Hontan.

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

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

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

[30] The Iroquois, or Five Nations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[44] Ibid.

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

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

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

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

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

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

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

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

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

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

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