Chapter C: Dewey

(H.)

Letter from Rev. Gilbert Rockwood to Henry R. Schoolcraft.

_Tuscarora Mission, August 1_, 1845.

SIR:—In the following communication, you can make use of such statements as you may deem proper. If all the statements should not be necessary for your official objects, yet they may be interesting to you as an individual.

This mission was commenced about fifty years since, under the care of the “New-York Missionary Society.” It was transferred to the “United Foreign Mission Society,” in 1821, and to the “American Board of Com. for Foreign Missions,” in 1826.

The church was organized in 1805, with five persons. The whole number of native members who have united since its organization is 123. The present number of native members is 53; others 5, total 58.

Between July 1st, 1844, and July 1st, 1845, there were only three admissions, two by profession and one by letter.

About one-third of the population attend meeting on the Sabbath. Their meeting house was built by themselves, with a little assistance from abroad.

They have also a school house, the expense of which was nearly all defrayed by themselves. There is but one school among them, which is kept the year through, with the exception of the vacations. The teacher is appointed by the American Board. The number of scholars the past year, is not far from 50.

I have been among these Indians now nearly eight years. I can see that there has been an advance, both in their moral and physical condition.

It is within the memory of many now living among them, when drunkenness was almost universal; now, comparatively, few are intemperate. A majority of the chiefs, are decidedly temperance men, and exert a salutary influence. They have a temperance society, and hold frequent meetings. They utterly forbid the traffic in intoxicating drinks on their own soil.

The marriage relation is being better understood by them, and more appreciated. More of the young men and women, enter into the marriage relation, in the regular Christian way, than a few years ago. Four couple have been regularly married the past year. Number of deaths, 8; an unusual number since I have been among them.

There is besides the church, above referred to, a Baptist church, organized a few years since, the particulars of which, I am unable to give. For any information you may wish respecting it, I would refer you to James Cusick, their minister.

On the whole, there is much to encourage the philanthropist and the Christian in labors for the good and well being of the Indians here, although we meet with many obstacles and difficulties in the way.

They are becoming more and more industrious in their habits, as the appearance of their farms, and the amount of produce, and their personal appearance will testify.

With these brief statements, I subscribe myself,

Yours, truly,

GILBERT ROCKWOOD.

VOCABULARY OF THE TUSCARORA, FROM WILLIAM CHEW, WRITTEN OUT
AND TRANSMITTED BY THE REV. GILBERT ROCKWOOD.

NOTE.—In affixing Indian words, to the following
vocabulary, Mr. Chew, who speaks the English very well, has
promised to act as your translator and interpreter. The
principal thing to be guarded against, however, is inaccuracy
in the definitions, both in English and Indian.

If there is no infinitive to verbs, as I suppose, insert the
simplest existing form, as He loves, &c.

Is there any participle to Tuscarora verbs!

H. R. S.

To Mr. Rockwood.

TUSCARORA.

1 God Ya wuhn ne yuh.
2 Devil Oo na sa roo nuh.
3 Man Ehn kweh.
4 Woman Hah wuhn nuh.
5 Boy Kun chu kweh’r.
6 Girl Ya te ah cha yeuh.
7 Child Kats ah.
8 Father (my) E ah kre ehn.
9 Mother (my) E a nuh.
10 Husband (my) E na yah keah wuhn te kehn rea nuhn.
11 Wife (my) (The same word as for my husband.)
12 Son (his) Trah wuhn ruh, nuh nuhn, a ne hah.
13 Daughter (his) Tra wuhn ruh, nuhn, kah-nuhn nuhn.
14 Brother (my) E ah ke ah t’keuh.
15 Sister (my) Eah keah nuhn nooh’r.
16 An Indian Reuh kweh hehn weh.
17 Head Yah reh.
18 Hair (his) Trah wuhn ruh, rah weh rah wuhn.
19 Face (his) “ rah keuh seuh keh.
20 Forehead (his) “ “ keuh neuh keh.
21 Scalp “ “ “ nuh reh.
22 Ear his Trah wuhn ruh kunh nunh keh.
23 Eye “ “ “ kah reuh keh.
24 Nose “ “ “ cheuh seuh keh.
25 Nostril “ “ “ cheuh kah reuh.
26 Mouth “ “ “ skah reuh.
27 Tongue “ “ reuh toh neuh keh.
28 Tooth “ “ “ rah tooh tseh.
29 Beard “ “ “ sooh keh reh.
30 Neck “ “ “ hah tseh.
31 Arm “ “ “ neuh cheuh keuh.
32 Shoulder “ “ “ nunh neh.
33 Back “ “ “ reuh wunh keh.
34 Hand “ “ “ rah eh nunh keh.
35 Finger “ “ “ rooh kweh.
36 Nail “ “ “ skeuh kah reh.
37 Breast “ “ “ ah sunh keh.
38 Body “ “ “ keh s’heuh keh.
39 Leg “ “ “ reuh seuh keh.
40 “ “ “
41 Navel “ “ “ ne seuh reuh keh.
42 Thigh “ “ “ te cheuh keh.
43 Knee “ “ “ reuh kueh t’sunh keh.
44 Foot “ “ rah rah neuh keh.
45 Toe “ “ “ sooh kweh.
46 Heel “ “ “ teh heuh cheh.
47 Bone “ “ “ skeuh reh.
48 Heart “ “ “ ra re ah seh.
49 Liver “ “ “ rah t’wunh seh.
50 Windpipe “ “ “ hunh t’seh.
51 Stomach “ “ “ keh’r hah keuh.
52 Bladder “ “ “ te ah neh.
53 Blood “ “ “ t’kwah ra.
54 Vein “ “ “ } nunh yah
55 Sinew “ “ “ } t’seh.
56 Flesh my E kwa reh.
57 Skin “ E ka nunh keh.
58 Seat “ E ak tak.
59 Thighbone “ E k’te chunh keh skenh reh.
60 Town “ Kah tah nah yeuh.
61 Townsman “ Kah koo tah nah keuh’f hah.
62 House Yah keuh nunh.
63 Door Oo chah reh.
64 Lodge Wan k’tah nah yeuh noh’gh.
65 Smoke Oo chah reh.
66 Chief Ya koo wah nunh.
67 Warrior Roo skeuh rah keh reh.
68 Friend Enh nunh rooh.
69 Enemy Yeuh chunh t’seh.
70 Kettle Oo nunh weh.
71 Arrow Oo teh.
72 Bow Nah chreh.
73 Warclub Oo che kweh.
74 Spear Chu rets.
75 Axe No keuh.
76 Knife Oo sah keuh neh.
77 Paddle Kah weh t’chra.
78 Canoe Oo nah keh.
79 Boat Oo hunh weh.
80 Ship Oo hunh weh koo.
81 Shoe Oo che koo ra.
82 Leggin Oo re streh.
83 Coat }Oo keh r’hoo t’chreh.
84 Shirt }
85 Breachcloth Ya hah’r hooh stoh.
86 Belt or sash Oo che hah t’chra.
87 Head dress Hoh toh kweh.
88 Pipe Chah’rs hooh stoh.
89 Tobacco Chah’rs hooh.
90 Pipe stem Oo treh neh.
91 Sky Oo renh yah’rs.
92 Heaven Oo reuh yah keuhf.
93 Sun He teh.
94 Moon Ah t’seuh ye hah.
95 Star Oo ne senh reh.
96 Day A wunh neh.
97 Night A sunh neh.
98 Cloud Oo roh’ts.
99 Light Yu hooks.
100 Darkness Yah weh toah yeuh.
101 Morning Tsoo teh’r hunh.
102 Evening Yah tsa t’henh hah.
103 Spring Wah’r wooh stroh’gh.
104 Summer Oo kenh hoh keh.
105 Autumn Roh t’seh keh.
106 Winter Kooh seh r’heuh.
107 Year Ah ooh streh.
108 Wind Oo reh.
109 Lightning Woh n’woh kah reh nah reek.
110 Thunder He nunh.
111 Rain Wane too’eh.
112 Snow Oo neets reh.
113 Hail Wah t’kah ta he ts’ot.
114 Fire Oo che reh.
115 Water Ah wunh.
116 Ice Oo we seh.
117 Earth, land Ah wunh reh.
118 Sea Kahn yah ta reyu.
119 Lake Hahn yah ta reh.
120 River Ke nunh.
121 Stream Hah s’nunh yeuh tih.
122 Valley Ah wunh rah stroh kenh.
123 Hill Yu nunh t’heh.
124 Mountain Yu nunh yeuh tih.
125 Plain Wah keuh nah yeuh.
126 Forest Ooh r’hah nah keuhf.
127 Meadow Ya ha re oh toh.
128 Bog Yu teh’r enh t’sah ne reuh.
129 Island Yuh weh nooh.
130 Stone Oo reuh neh.
131 Rock Oo steuh reh.
132 Silver Kah kwis tah no reuh.
133 Copper Kwa nis nees.
134 Iron Oo wa nunh.
135 Lead Nah wah c’steh.
136 Maize Oo nunh heh.
137 Wheat Oo toos.
138 Oats O’ch.
139 Potatoe Oo nunh tseh.
140 Turnip Oo che kwah.
141 Tree Oo reuh eh.
142 Wood Oo yeuh kwe reh.
143 Pine Hoh teh.
144 Oak Rah rooh.
145 Ash Whoh’t.
146 Elm Kah rah t’kwoh.
147 Basswood Oo hoo stroh.
148 Shrub Kwe roh keuh.
149 Leaf Oo euh reh.
150 Bark Skeuh noh reh.
151 Grass Yu ha rub kweh.
152 Nettles Yah koo ha roh roh’r.
153 Thistle Oo ne keh weh.
154 Weed Chu wa kah ha rah ka.
155 Flower Oo che che streh.
156 Bread Oo tah nah reh.
157 Indian meal Oo nuh heh.
158 Flour Oo teh c’hrah.
159 Meat Wah reh.
160 Beaver Chu noh keuh.
161 Deer Ah kweh.
162 Bison or buffalo Chu ta kre yoh keuh.
163 Bear Oo che reuh.
164 Otter Che ah ka we nuh.
Grey fox red fox.
165 Fox Che chuh.—Skeuh nahx seuh.
166 Wolf Skwah re nunh.
167 Dog Chee’sr.
168 Squirrel Thah’st.
169 Hare Kwa ruh.
170 Lynx
171 Panther T’keuh na nih.
172 Muskrat Ah nuh kwinh.
173 Polecat
174 Hog Kwis kwis.
175 Horse Hah hahts.
176 Cow Oo na rah saht.
177 Sheep Wa rak seuh.
178 Turtle Che koo wa.
179 Toad Roo nunh skwah reuh.
180 Insect Chick euh woh’r.
181 Snake Oo skwah na.
182 Bird Che nunh.
183 Egg Ooh heuh seh.
184 Feather Oo snoo kre.
185 Claw Oo sheuh kah reh.
186 Beak Tuh cheuh seh.
187 Wing Oo yeuh we ts’neh.
188 Goose Kah tuh’ts euh.
189 Partridge Oo kwa’ts euh.
190 Duck Ts’uh yeuh.
191 Pigeon Oo re neh.
192 Plover
193 Turkey Keuh nuh.
194 Crow Ah ah.
195 Eagle Suh kwe ah.
196 Hawk Ne yeuh ne yeuh.
197 Snipe Tah wis ta wis.
198 Owl Oo wah.
199 Woodpecker Nah rah’r.
200 Robin Roo skooh kooh.
201 Fish Keuh chink.
202 Trout Ruh te ohk teuh.
203 Bass. Keuh che ah heuh s’che.
204 Pike. Koo wahk.
205 Sturgeon Hah rah.
206 Sunfish Nah reh reh.
207 Eel Keuh neh.
208 Fin Oo too neh.
209 Scale Oo s’neh.
210 Roe Ta reh.
211 White Oo whah re ah keuh.
212 Black Kah hunh s’ehe.
213 Blue Oo tih heuh re eh.
214 Yellow Tih kah che t’kah nahyeuh.
215 Green Oo ha reh.
216 Great We yu.
217 Small Wast teuh.
218 Strong Oo te reuh.
219 Old Oo nunh hah ah.
220 Young Oo’t oh.
221 Good Wah kwast.
222 Bad Wah sunh.
223 Handsome Yu yah tah yeuh snuh.
224 Ugly Koh seuh.
225 Alive Wunh heh.
226 Dead Yah wunh ha yeuh.
227 Life Na yah wunh t’kwah.
228 Death Keuh ha yeuh.
229 Cold Ah t’huh.
230 Hot Yuh nah re hin.
231 Sour Na yuh che ra noh neh.
232 Sweet Yah wa kenh.
233 Bitter Yu che wah kenh.
234 I E.
235 Thou Ets.
236 He Trah ya nueh teh.
237 She A ya nueh teh.
238 We E ah kwah ya sunh teh.
239 You, ye Thwah ya sunh teh.
240 They Kah ya yeh sunh teh.
241 This Keh’n nuh.
242 That Ha nuh.
243 All T’wa’hn.
244 Part Wa yu rah kwuhn.
245 Many Yuh neh’r kenh hu hu.
246 Nothing Tsah wunh teh.
247 Who Koh na.
248 Near Noos keuh.
249 Far off E nuh.
250 To-day Kah wunh yuh’r heuk enh.
251 Yesterday Teh nuh.
252 To-morrow Euh yuh’r heuh.
253 Yes Euh heuh.
254 No Kwuhs.
255 Perhaps Ah reuh kweh te.
256 Above Strah kwe.
257 Under Euh toh kenh’f.
258 Within Oo nuh skeuh.
259 Without Th’ neh teh.
260 On Hoh heh’n.
261 Something Sto e keuh.
262 In the tree Ooreuh oh kenk’f.
263 On the rock Koh heh’r oo steuh roh keh.
264 By the shore Oo che ah tah’qt.
265 On the table Na kwah roh kwah keh.
266 In the book Oo yah teuh strah keuh’f.
267 Now Ka wunh.
268 Never Sa nunh.
269 By and by Ka wuh thenh ruh.
270 One Euh che.
271 Two Nak te.
272 Three Ah sunk.
273 Four Kunh toh.
274 Five Weesk.
275 Six Ooh yok.
276 Seven Che oh noh.
277 Eight Na kreuh.
278 Nine Ne reuh.
279 Ten Wah th’sunk.
280 Eleven Euh che skah hah.
281 Twelve Nah tih skah hah.
282 Thirteen Ah sunk “ “
283 Fourteen Hunh toh “ “
284 Fifteen Weesk “ “
285 Sixteen Ooh yok “ “
286 Seventeen Ohe oh noh “ “
287 Eighteen Na kreuh “ “
288 Nineteen Ne reuh “ “
289 Twenty Na wah th’sunh.
290 Thirty Ah sunh te wah th’sunk.
291 Forty Hunh toh te “ “
292 Fifty Weest te “ “
293 Sixty Ooh yok te “ “
294 Seventy Che oh noh te “ “
295 Eighty Na kreuh te “ “
296 Ninety Ne reuh te “ “
297 One hundred Hah yok stre.
298 Two hundred Nah kah “ “
299 One thousand Euh che oo yoh stre.
300 Two thousand Nak tih “ “ “
301 Ten thousand Wak th’sunk noh oo yoh stre.
302 Ten million {Kah yoh stre te kah yoh stre nah oo.
{Yoh stre keuh hoh nuh.
303 To eat[112] Ah reuh chu reek.
304 To drink Ah’r weh’r reuhk.
305 To run Ah kah te ah sr’hink.
306 To walk Ah reuh ra kwunk.
307 To dance Nah reuh’t t’kwunk.
308 To laugh Ah kah yeuh skwak.
309 To cry Nah reuh snah rahk.
310 To burn Ya choh roh nah re hin.
311 To love Ah kah no reuh kwunk.
312 To go Nah reut tah hah kink.
313 To strike Ah kah keuh kwah re ts’enk.
314 To kill Ah rah kwunk nahk.
315 To sing Ah reuh uwunh a renhk.
316 To sleep Ah kenht oo euhk.
317 To die Ah wunh ha yeuhk.
318 To speak Ah kah weh reuhk.
319 To see Ah kah keuhk.
320 To hear Ah kah koo hunh sh’henhk.
321 To think Ah kah kah wunh te keuhnunh te enhk.
322 To shout Ah kah koo hunh renhk.
323 To advance Ah kah koo ra kwah nunhk.
324 To retreat Ah kah yenh swah nih.
325 To give Ah kah yenh nah nunh.
326 To carry Ah kah hahk.
327 To tie Ah kah treh’nk.
328 Walking E weh, (he walks, &c.)
329 Singing Roh uwunh a renk.
330 Dancing Na nah t’kah.
331 Crying Na rats nah.
332 Man lives Euh queh, yah kenh hek ’gh.
333 God exists Ya wunh ne yuh, yah kenh hek ’gh.
334 Fishes swim Kenk chinh, keuh hoh nuk, wah nah wuhn’s.
335 Birds fly Che nunh, keuh hoh neuh, na yuh nunh hah n’yeh.
336 A fish swims Skenh che aht, wah nah wuhn’s.
337 A bird flies Skah che nunh e’shrah.
338 One man Enh che, a ne hah.
339 Twenty men Na wah th’sunh, kah ya ne hah.
340 A little man Renh thras s’tenh, a ne hah.
341 A little dog A re’s.
342 A good man Renh kweh, strah kwah’st.
343 A bad man Renh kweh, struh k’senh.
344 A good bow Wah nah kwah’st.
345 A bad bow Wah nah k’senh.
346 Good Kah re whah ya nih.
347 Evil Kah re whah k’senh.
348 Blessedness Kah yenh wah nunk.
349 Mankind Eh noo kenh’f.
350 The world Wah’f nah kwa kenh.

[112] If there is no infinitive, insert the form, he eats, &c.

* * * * *

NOTE.—As the above is intended to be used merely for comparing one Iroquois dialect with another, I desire that our alphabet may be used with the common English powers. If not, and you use a particular system, please to state what sounds it expresses.

H. R. S.

There is nothing answering to the infinitive and participle. I have therefore used the present indicative in the translation. I have divided the words into syllables, whether they are simple or compound. Where two or more words occur in the translation of a phrase, I have separated them by a comma. I have used the English alphabet with natural powers so far as Tuscarora sounds could be indicated by them. It is impossible to give, in many cases, a correct sound. _A_ alone, has the sound of _a_ in hate. Ah, like our interjection ah. The sound I intend to indicate by sunh, keuh, heuh, would be given, very nearly, by the Seneca alphabet used by Mr. Wright, thus: s_a_h, k_a_h, or k_a_h, h_a_. The emphasis is, almost invariably, on the penultimate. Often a slight emphasis on some others. There is also often a prolongation of sound not indicated by any mark, as I supposed you would not need it.

I have not been able to finish this translation until now, (Oct. 20,) as I was absent, or otherwise engaged for some time after you had left; and when finally I was ready, Mr. Chew was not, until recently. I hope it has not been too long delayed.

I received your letter from New-York, of Sept. 16th. Nicholas Cusick, the father of James and David, was about 82 when he died. I have not been able to learn where he was born. He died at this place October, 1840. I do not know that there was anything very peculiar about him. He never was a “priest or juggler in his earlier days,” that I can learn.

Yours, truly,
GILBERT ROCKWOOD.

INQUIRIES.

There are several words in your vocabulary of the Tuscarora, in which the sound of F is used, always, however, as a terminal sound, as in “Eh noo keuh’f,” mankind.

Is this to be understood as denoting the ordinary sound of the letter?

Does it occur in other positions in words?

What is to be understood by the comma, which is invariably put before it?

H. R. S.

_Tuscarora Mission_, _Dec. 6th_, 1845.

Dear Sir—Your letter of December 1st is this day received. In reference to the vocabulary of Indian words we furnished you, I have further to remark, that the language having never been reduced to writing, each individual undertaking to reduce any portion of it, will have a system in part, at least, of his own. I have tried three different ways myself. It is difficult, if not impossible, to represent all the Tuscarora sounds by any combination of the English alphabet. I presume a stranger to the language would not, with the use of the vocabulary we have furnished you, give the correct sound in many instances.

The letter _f_ terminating a word, has the sound of _f_ in _chief_. I do not know as the comma before it, as in the word Eh noo keuh’f, is of any use. In common conversation, or at any time when they speak rapidly, the sound of _f_ is not distinguished, as a general thing. Yet when they speak a word entire, there is this _f_ sound, slowly and distinctly; it seems to be a distinct sound, or very nearly so. It appears to be a little separated from the main part of the syllable, as though another syllable was to follow immediately beginning with f; but as soon as the sound of _f_, as in find, is given, the person stops short. Thus instead of Eh noo keuh find, (I use the English word _find_, because the power of _f_ in this word is the power of the letter intended in the Indian word given,) we say Eh noo keuhf, breaking off when you have given the sound of f, without proceeding to give the sound of _ind_. Perhaps if a comma is used at all, it would be more proper to place it _after_ the _f_, thus: f’; or the _f_ might join the syllable, thus: Keuhf.

I do not recollect that the sound of _f_ is heard in any other part of a word than as a terminating sound.

Sometimes an _r_ occurs separated, you will observe, by a comma from the rest of the syllable. It matters not much whether the _r_ is joined to the preceding or following syllable. There is the sound of an _r_ between them when the word is spoken. I have been puzzled to know where to place it. It seems to answer either way. Thus, in the word for to-morrow: Euh yuh’r heuh; or Euh yuh’ rheuh. If joined to the syllable _yuh_, without being separated by the comma, you would pronounce it very nearly like the English word _your_. As it is, thus, yuh’r, its sound is very nearly like the English word _use_, and I am not sure but that would be a preferable way of writing it, thus: Euh use heuh; yet there is a twirl or _r_ sound you do not get as in the other mode of writing it. R terminating a word has much the same sound.

Instead of using the word _find_ above, I might have used any other word beginning with f. It has its ordinary sound.

Any other information you may wish, if in my power to give it, you may be free to ask. Yours, truly,

G. ROCKWOOD.

(I.)

Letter from Rev. Asher Bliss to Henry R. Schoolcraft.

_Cattaraugus Mission, Sept. 4th, 1845._

DEAR SIR—Agreeably to your request I forward you some facts in regard to the establishment and progress of the gospel among the natives of this reservation. The Cattaraugus Mission Church was organized July 8th, 1827, (which is a little more than 18 years.) It consisted of Mr. Wm. A. Thayer, the teacher, his wife, and 12 native members. There have been additions to it from time to time, until the whole number who have held a connection with this church is one hundred and eighteen. Thirteen of these have been white persons and most of them connected with the mission family. Of the one hundred and five native members seven or eight have come by letter from other reservations, so that the number who have united on profession of faith is a little short of one hundred. Twenty-five of these have gone to their final account. Some have died in the triumphs of faith, and we humbly hope and trust that they are among the blessed, in the kingdom of our common Father. A number (as it was natural to expect from converts out of heathenish darkness) have apostatized from Christianity, and returned to their former courses. The proportion of these is not probably more than one in ten. Between sixty and seventy are now connected with some of the mission churches. A few only have removed to Allegany, Tuscarora, while the remainder still live on this reservation.

The effect of the gospel in promoting morality and civilization, may be learned in part from the fact that the public worship of God has been steadily maintained ever since the organization of the church, with members ranging from fifty to one hundred, and sometimes one hundred and fifty and two hundred as regular hearers of the word. A Sabbath school has been sustained a considerable share of the time. Many copies of the Holy Scriptures, and the New Testament, together with tracts, Sabbath school books, temperance papers, and religious periodicals, have been circulated among the children and youth. Temperance societies have been patronized by nearly all the chiefs and leading men on the reservation. Pledges have been circulated and received the signatures of a large majority of the population, of all parties, on the Washingtonian plan.

Day schools for teaching the English language have been kept in operation almost without interruption for more than twenty years, under the patronage of the A. B. C. F. M.

During the thirteen years that I have superintended these schools, nearly thirty different persons have engaged for a longer or shorter time, as teachers. For the past year there have been four schools under the patronage of the American Board, and one under the Society of Friends. The whole number who have been instructed in the five schools is probably not far from one hundred and twenty-five. The attendance of a part has been very irregular, sometimes shifting from one school to another, and sometimes attending no school at all. Several of the early pupils in the mission schools are now heads of families, well informed, industrious, temperate and religious, and in good circumstances. Some are interpreters, some teachers of schools, and others engaged in transacting the business of the nation.

You can, sir, best judge of the influence of the gospel in promoting worldly prosperity, when you have fully completed the census which is now being taken. When you count up the framed houses and barns, the horses, cattle, sheep and hogs, the acres of improved land, with the wagons, buggies and sleighs, clocks and watches, and the various productions of agriculture, you can easily conceive the difference between the present, and thirty years ago. I suppose there was not then a framed building of any description, and scarcely a log house, properly so called, no teams, no roads, no ploughed land, and but small patches of corn, beans and squashes. What an astonishing change!

As to the capacity of Indian children for improvement, my own impression is that there is no essential difference between them and white children. The fact that Indian children usually make slow progress in studying English books, can be accounted for in three ways: 1. They generally have little or no assistance from their parents at home. 2. They are irregular in their attendance on schools, for want of order and discipline on the part of parents. 3. Being ignorant of the English language, it is a long time before they comprehend fully the instruction of their teachers.

These circumstances operate to make the school room a very dull and uninteresting place to the scholar, and the reflex influence gives the scholar the same appearance. When they can once rise above these circumstances, and overcome these obstacles, they make good proficiency in their studies.

Believing that these statements cover the ground of your inquiries, I subscribe myself, dear sir,

Respectfully and truly yours,
ASHER BLISS.

P. S. Should you desire further information on any of these points, or upon others, which have been omitted, please state your questions definitely, in writing.

Yours, &c.,
A. B.

(K.)

Letter from Rev. William Hall to Henry R. Schoolcraft.

_Allegany Mission, Sept. 8th, 1845._

DEAR SIR:—Your inquiries in relation to the state of religion, education, &c., among the Indians of this reservation, if I rightly understand them, are briefly answered as follows:

Christianity very much prospered here during the four years next preceding the past.

The number of church members during that period, was nearly tripled, and very encouraging additions were made to their knowledge and zeal. But the past year has been one of stupidity and drought.

There has, however, been four additions from the Indians, made to the church, by profession of faith, and two whites.

The present number of Indian members is about one hundred and fifteen. The number of whites is eight. Seven of the Indian members are under censure.

I have sustained three schools during the past summer, in which about eighty Indian children have been more or less taught. One of these schools, whose whole number is only about thirty, gives an average attendance of nearly twenty-five. In this neighborhood the population is sufficiently compact for a farming community, and the younger parents are partially educated.

In the other neighborhoods, the population is very sparse, and the parents very ignorant. The consequence is, that the daily attendance falls short of one half the whole number of scholars, and cannot be called regular at that. Many do not get to school earlier than half past eleven, and very few earlier than ten, and half past ten. Those who attend regularly, evince a capacity to acquire knowledge, equaling the whites, and one of our schools will suffer nothing, in comparison with common country schools.

I am, dear sir,
Yours &c.,
WILLIAM HALL.

(L.)

Letter from Rev. Wm. McMurray to H. R. Schoolcraft.

_Dundas, November 11th, 1845._

MY DEAR SIR—I have just received the vocabularies, with the Indian words, from the Rev. Adam Elliot, of Tuscarora, to whom I sent them for the translation. The cause of the delay was his severe illness, and the difficulty of getting suitable persons to give him the Indian. He says, before you publish, if you will send him, through me, the proof sheets, he will have them corrected for you, and forwarded without delay. He is an amiable and most excellent man.

Yours, most faithfully,
WILLIAM McMURRAY.

MOHAWK.

1 God Niyoh
2 Devil Onesohrono
3 Man Rongwe
4 Woman Yongwe
5 Boy Raxaa
6 Girl Kaxaa
7 Child Exaa
8 Infant Owiraa
9 Father (my) Rakeniha
10 Mother “ Isteaha
11 Husband “ Teyakenitero
12 Wife “ Teyakenitero
13 Son “ Iyeaha
14 Daughter “ Keyeaha
15 Brother “ Akyatatekeaha
16 Sister “ Akyatatoseaha
17 An Indian Ongwehowe
18 Head Onontsi
19 Hair Ononkwis
20 Face Okonsa
21 Scalp Onora
22 Ear Ohonta
23 Eye Okara
24 Nose Onyohsa
25 Mouth Jirasakaronte
26 Tongue Aweanaghsa
27 Tooth Onawi
28 Beard Okeasteara
29 Neck Onyara
30 Arm Onontsa
31 Shoulder Oghneahsa
32 Back Oghnagea
33 Hand Osnosa
34 Finger Osnosa
35 Nail Ojiera
36 Breast Aonskwena
37 Body Oyeronta
38 Leg Oghsina
39 Navel Oneritsta
40 Thigh Oghnitsa
41 Knee Okwitsa
42 Foot Oghsita
43 Toe Oghyakwe
44 Heel Orata
45 Bone Ostiea
46 Heart Aweri
47 Liver Otweahsa
48 Windpipe Ratoryehta
49 Stomach Onekereanta
50 Bladder Oninheaghhata
51 Blood Onegweasa
52 Vein Oginohyaghtough
53 Sinew Oginohyaghtough
54 Flesh Owarough
55 Skin Oghna
56 Seat Onitskwara
57 Ankle Osinegota
58 Town Kanata
59 House Kanosa
60 Door Kanhoha
61 Lodge Teyetasta
62 Chief Rakowana
63 Warrior Roskeahragehte
64 Friend Atearosera
65 Enemy Shagoswease
66 Kettle Onta
67 Arrow Kayonkwere
68 Bow Aeana
69 War club Yeanteriyohta kanyoh
70 Spear Aghsikwe
71 Axe Atokea
72 Gun Kaghore
73 Knife Asare
74 Flint Kahnhia
75 Boat Kahoweya
76 Ship Kahoweyakowa
77 Shoe Aghta
78 Legging Karis
79 Coat Atyatawit
80 Shirt Onyataraa atyatawit
81 Breechcloth Kakare
82 Sash Atyatanha
83 Head dress Onowarori
84 Pipe Kanonawea
85 Wampum Onegorha
86 Tobacco Oyeangwa
87 Sky Otshata
88 Heaven Karonghyage
89 Sun Karaghkwa
90 Moon Eghnita
91 Star Ogistok
92 Day Eghnisera
93 Night Aghseanteane
94 Light Teyoswathe
95 Darkness Tyokaras
96 Morning Ohrhonkene
97 Evening Yokoraskha
98 Spring Keankwetene
99 Summer Akeanhage
100 Autumn Kanonage
101 Winter Koghserage
102 Wind Owera
103 Lightning Teweanerekarawas
104 Thunder Kaweras
105 Rain Yokeanorough
106 Snow Oniyehte
107 Hail Yoisontie
108 Fire Yotekha
109 Water Oghnekanos
110 Ice Oise
111 Earth: land Owhensia
112 Sea Kanyaterakekowa
113 Lake Kanyatare
114 River Kaihoghha
115 Spring Yohnaweronte
116 Stream Yohyohonto
117 Valley Teyohrowe
118 Hill Yononte
119 Mountain Yonontekowa
120 Plain Kaheanta
121 Forest Karhago
122 Meadow Yeheantyakta
123 Bog Yonanawea
124 Island Kawenote
125 Stone Oneaya
126 Rock Otsteara
127 Silver Karistanoro
128 Copper Oginigwar karistaji
129 Iron Karistaji
130 Lead Kawistanawis
131 Maize Oneasti
132 Wheat Eanekeri
133 Oats Yonohonte
134 Potatoe Oghneanata
135 Turnep Ojikwa
136 Tree Kherhite
137 Wood Oyeante
138 Pine Oghnehta
139 Oak Tokeaha
140 Ash Eghsa
141 Elm Akaraji
142 Basswood Ohosera
143 Shrub Nikakwerasa
144 Leaf Oneraghte
145 Bark Owajiste
146 Grass Ohonte
147 Nettle Ohrhes
148 Weed Kahontaxa
149 Flower Ojijia
150 Bread Kanatarok
151 Indian meal Oneasti othesera
152 Flour Othesera
153 Meat Owarough
154 Fat Yoresea
155 Beaver Jonitough
156 Deer Oskoneantea
157 Bison
158 Bear Oghkwari
159 Otter Tawine
160 Fox Jitsho
161 Wolf Okwaho
162 Dog Ehrhar
163 Squirrel Arosea
164 Hare Tahontanegea
165 Lynx
166 Panther
167 Muskrat Anokyea
168 Polecat Takoskowa
169 Hog Kwiskwis
170 Horse Yagosateas
171 Cow Canonta
172 Sheep Teyotinakarontoha
173 Turtle Anowara
174 Toad Jighnanatak
175 Insect Otsenown
176 Snake Onyare
177 Bird Jiteaha
178 Egg Onhonsa
179 Feather Ostosera
180 Claw Otjiera
181 Beak Ojikeweyeanta
182 Wing Oweya
183 Goose Onasakeara
184 Partridge Oghkwesea
185 Duck Sora
186 Pigeon Orite
187 Plover
188 Turkey Skawerowane
189 Crow Jokawe
190 Robin Jiskoko
191 Eagle Oteanyea
192 Hawk Karhakoha
193 Snipe Tawistawis
194 Owl Ohowa
195 Woodpecker Kwarare
196 Fish Keantsiea
197 Trout Tyotyaktea
198 Bass Ojikakwara
199 Pike Jikonsis
200 Sturgeon Nikeanjiakowa
201 Sunfish Karaghkwakeanjiea
202 Fin Odare
203 Scale Otsta
204 White Kearakea
205 Black Kahonji
206 Red Onegweantara
207 Blue Oronya
208 Yellow Oginigwur
209 Green Ohonte
210 Great Kowanea
211 Small Niwaa
212 Strong Kashatste
213 Weak Yoyatakeaheyea
214 Old Oksteaha
215 Young Nityoyeaha
216 Good Yoyawere
217 Bad Wahetkea
218 Handsome Yorase
219 Ugly Wahetkea
220 Alive Yonhe
221 Dead Yaweaheyea
222 Life Yonhe
223 Death Keaheyea
224 Cold Yotore
225 Hot Yotarihea
226 Sour Teyohyojis
227 Sweet Yaweko
228 Bitter Yotskara
229 I Iih
230 Thou Ise
231 He Raonha
232 She Aonha
233 They Rononha
234 You, Ye Jiyoha
235 We Onkyoha
236 This Keaikea
237 That Toikea
238 All Agwegon
239 Part Otyake
240 Who Onka
241 Near Niyorea
242 Far off Ino
243 To-day Keaweante
244 Yesterday Teteare
245 To-morrow Eayhorheane
246 By and by Owagehaseaha
247 Yes Ea
248 No Yahtea
249 Perhaps Tokul
250 Above Enegea
251 Under Onagon
252 Within Onagounonga
253 Without Atstenongati
254 On Ethogh
255 Something Onheno
256 Nothing Yaghotheno
257 One Easka
258 Two Tekeni
259 Three Aghsea
260 Four Kieri
261 Five Wisk
262 Six Yayak
263 Seven Jatak
264 Eight Satego
265 Nine Tiyohto
266 Ten Oyeri
267 Eleven Easkayaweare
268 Twelve Tekniyaweare
269 Thirteen Aghseayaweare
270 Fourteen Kaiyeriyaweare
271 Fifteen Wiskyaweare
272 Sixteen Yayakyaweare
273 Seventeen Jatakyaweare
274 Eighteen Sategoyaweare
275 Nineteen Tiyohtoyaweare
276 Twenty Tewasea
277 Thirty Aghseaniwaghsea
278 Forty Kaieriniwaghsea
279 Fifty Wiskniwaghsea
280 Sixty Yayakniwaghsea
281 Seventy Jatakniwaghsea
282 Eighty Sategoniwaghsea
283 Ninety Tiyohtoniwaghsea
284 One hundred Easkateweanyawe
285 Two hundred Tekeniteweanyawe
286 One thousand Oyeriteweanyawe
287 Two thousand Teweayawe eghtseraghsea
288 One million
289 To eat[113] Teayontskahou
290 To drink Eayehnekira
291 To run Teayoraghtate
292 To walk Eayonteanti
293 To dance Teayenonyakwe
294 To fly Teankatea
295 To laugh Eayakoyeshough
296 To cry Teayoseanthough
297 To burn Eawatsha
298 To love Eayontatenoronkwe
299 To go Eayonteanti
300 To strike Eayeyeanti
301 To kill Eayontateriyo
302 To sing Eayontereanotea
303 To sleep Eayakotawe
304 To speak Eayontati
305 To die Eayaighheye
306 To see Eayontkaghtho
307 To hear Eayoronkhe
308 To think Eayonontonyeawe
309 War cry Waontskwararonyea
310 Retreat cry Tontatsyatonek
311 To give Eayontatea
312 To carry Eayehhawe
313 To tie Eayenereanke
314 Walking Yagohteantyohatyea
315 Singing Yereanote
316 Dancing Teyakononyakwea
317 Crying Teyoseanthous
318 To be, or exist Eghnoyotea
319 He is Raonhase
320 I am Iighse.

[113] If there is no infinitive, insert verbs in their original form, as, He eats, &c.

CAYUGA.

1 God Niyoh
2 Devil Onesoono
3 Man Najina
4 Woman Konheghtie
5 Boy Aksaa
6 Girl Exaa
7 Child Exaa
8 Infant Onoskwataa
9 Father (my) Ihani
10 Mother “ Iknoha
11 Husband “ Ionkniniago
12 Wife “ Iongiahisko
13 Son “ Ihihawog
14 Daughter “ Ikhehawog
15 Brother “ Itekyatehnonte
16 Sister “ Kekeaha
17 An Indian Ongwehowe
18 Head Onowaa
19 Hair Ononkia
20 Face Okonsa
21 Scalp Onoha
22 Ear Honta
23 Eye Okaghha
24 Nose Onyohsia
25 Mouth Sishakaent
26 Tongue Aweanaghsa
27 Tooth Onojia
28 Beard Okosteaa
29 Neck Onyaa
30 Arm Oneantsa
31 Shoulder Oghnesia
32 Back Eshoghne
33 Hand Eshoghtage
34 Finger Onia
35 Nail Ojeighta
36 Breast Oahsia
37 Body Oyeonta
38 Leg Oghsena
39 Navel Kotshetot
40 Thigh Onhoska
41 Knee Okontsha
42 Foot Oshita
43 Toe Oghyakwea
44 Heel Iyatage
45 Bone Ostienda
46 Heart Kawiaghsa
47 Liver Gotwesia
48 Windpipe Ohowa
49 Stomach Onekreanda
50 Bladder Onheha
51 Blood Otgweasa
52 Vein Ojinohyada
53 Sinew Ojinohyada
54 Flesh Owaho
55 Skin Ogoneghwa
56 Seat Ondiadakwa
57 Ankle Ojihougwa
58 Town Kanatae
59 House Kanosiod
60 Door Kanhoha
61 Lodge Teyetasta
62 Chief Aghseanewane
63 Warrior Osgeagehta
64 Friend Aterotsera
65 Enemy Ondateswaes
66 Kettle Kanadsia
67 Arrow Kanoh
68 Bow Adota
69 War Club Kajihwaodriohta
70 Spear Kaghsigwa
71 Axe Atokea
72 Gun Kaota
73 Knife Kainatra
74 Flint Atrakwenda
75 Boat Kaowa
76 Ship Kaowagowa
77 Shoe Ataghkwa
78 Legging Kaisra
79 Coat Atyatawitra
80 Shirt Nikaheha
81 Breechcloth Katrotaa
82 Sash Teatniagwistrista
83 Headdress Tiodnaawonhasta
84 Pipe Atsiokwaghta
85 Wampum Otkoa
86 Tobacco Oyeangwa
87 Sky Otshata
88 Heaven Kaohyage
89 Sun Kaaghkwa
90 Moon Soheghkakaaghkwa
91 Star Ojishonda
92 Day Onisrate
93 Night Asohe
94 Light Teyohate
95 Darkness Tiyotasontage
96 Morning Sedetsiha
97 Evening Okaasa
98 Spring Kagwetijiha
99 Summer Kakenhage
100 Autumn Kananagene
101 Winter Kohsreghne
102 Wind Kawaondes
103 Lightning Teweanihos
104 Thunder Kaweanotatias
105 Rain Ostaondion
106 Snow Onieye
107 Hail Oidriondio
108 Fire Ojista
109 Water Onikanos
110 Ice Oitre
111 Earth—Land Oeanja
112 Sea Kanyateowaneghne
113 Lake Kanyataeni
114 River Kihade
115 Spring Oghnawaot
116 Stream Oghyeanto
117 Valley Teyostowento
118 Hill Onontae
119 Mountain Onontowanea
120 Plain Kaheantae
121 Forest Kahago
122 Meadow Ustondriakta
123 Bog Oweanjanawe
124 Island Kaweghnod
125 Stone Kaskwa
126 Rock Osteaha
127 Silver Kawistanoo
128 Copper Ogwenida
129 Iron Kaniawasa
130 Lead Kanikanawis
131 Maize Oneha
132 Wheat Onajia
133 Oats Oats
134 Potatoe Onata
135 Turnip Okteha
136 Tree Krael
137 Wood Oyeanda
138 Pine Ostaa
139 Oak Kakata
140 Ash Kahoweya
141 Elm Oshkra
142 Basswood Ohotra
143 Shrub Ohonda
144 Leaf Ouraghta
145 Bark Owajista
146 Grass Owenoghkra
147 Nettle Owhesra
148 Weed Owenokrasod
149 Flower Oweha
150 Bread Onada
151 Indian Meal Oneha otetra
152 Flour Otetra
153 Meat Owahon
154 Fat Osea
155 Beaver Akaniago
156 Deer Wahontes
157 Bison
158 Bear Yekwai
159 Otter Jutedro
160 Fox Ishaie
161 Wolf Tahioni
162 Dog Shoas
163 Squirrel Joniskro
164 Hare Toutaend
165 Lynx
166 Panther
167 Muskrat Te out
168 Polecat Kanewageha
169 Hog Kwiskwis
170 Horse Kaondanenkwi
171 Cow Tidoskwaout
172 Sheep Teyodinekaondoa
173 Turtle Kaniaghtengowa
174 Toad Naskwagaonta
175 Insect Otsinowa
176 Snake Osaista
177 Bird Jiteae
178 Egg Onhosia
179 Feather Ostotra
180 Claw Otsiouhta
181 Beak Kaniantasa
182 Wing Kawaontes
183 Goose Honkak
184 Partridge Kawesea
185 Duck Oheao
186 Pigeon Jakowa
187 Plover
188 Turkey Sohout
189 Crow Kaghka
190 Robin Jiskoko
191 Eagle Nataongowa
192 Hawk Tekayatakwa
193 Snipe Tawistewi
194 Owl Owa
195 Woodpecker Kwaa
196 Fish Otsionda
197 Trout Tiadatsea
198 Bass Onoksa
199 Pike Jikonsis
200 Sturgeon Kajhista
201 Sunfish Oaghkwaonio
202 Fin Owaia
203 Scale Otsta
204 White Keaankea
205 Black Sweandaea
206 Red Otkwenjia
207 Blue Drinaea
208 Yellow Jitkwa
209 Green Drahtaea
210 Great Kowanea
211 Small Niwaa
212 Strong Kashatste
213 Weak Oyatakeaheyo
214 Old Ostea
215 Young Ongwetasea
216 Good Oyanri
217 Bad Waetgea
218 Handsome Oyanri
219 Ugly Waetkea
220 Alive Onhe
221 Dead Aweaheyea
222 Life Onhe
223 Death Keaheyea
224 Cold Otowi
225 Hot Otaiho
226 Sour Teyohyojis
227 Sweet Okao
228 Bitter Odjiwagea
229 I I
230 Thou Ise
231 He Aoha
232 She Kaoha
233 They Onoha
234 You Ye Johha
235 We Oukyoha
236 This Neangea
237 That Shigea
238 All Gwegon
239 Part Tewadisto
240 Who Sonaot
241 Near Niyoea
242 Far off Ino
243 To-day Wanewanisade
244 Yesterday Tedea
245 To-morrow Iyohea
246 By and by Swegeha
247 Yes Eghea
248 No Teah
249 Perhaps Tokatgisa
250 Above Hetgea
251 Under Nagon
252 Within Nagongwadi
253 Without Atstegwadi
254 On Ethogh
255 Something Tikaweaniyoh
256 Nothing Teaskoutea
257 One Skat
258 Two Tekni
259 Three Segh
260 Four Kei
261 Five Wis
262 Six Yei
263 Seven Jatak
264 Eight Tekro
265 Nine Tyohto
266 Ten Waghsea
267 Eleven Skatskaie
268 Twelve Tekniskaie
269 Thirteen Aghseghskaie
270 Fourteen Keiskaie
271 Fifteen Wiskaie
272 Sixteen Yeiskaie
273 Seventeen Jatakskaie
274 Eighteen Tikroskaie
275 Nineteen Tyohtoskaie
276 Twenty Tewaghsea
277 Thirty Seniwaghsea
278 Forty Keiniwaghsea
279 Fifty Wisniwaghsea
280 Sixty Yeiniwaghsea
281 Seventy Jatakniwaghsea
282 Eighty Tekroniwagshea
283 Ninety Tyohtoniwagshea
284 One hundred Skateweaniawe
285 Two hundred Tekniteweaniawe
286 One thousand Waghseanateweaniawe
287 Two thousand Teweaniaweetsaghsea
288 One million
289 To eat Eyondikoni
290 To drink Eyehnikiha
291 To run Tesental
292 To walk Eyohteanti
293 To dance Teyontkwa
294 To fly Teankate
295 To laugh Iyakoyonde
296 To cry Teyoseanthou
297 To burn Ewatsia
298 To love Teyondatnoonk
299 To go Eyonteandi
300 To stride Eyegoheg
301 To kill Eyondatriyo
302 To sing Eyontreanote
303 To sleep Jakota
304 To speak Iyeghtaea
305 To die Iyaihhe
306 To see Iyontkaghto
307 To hear Ayohonk
308 To think[114] Ayonontonio
309 War cry Yontskwaeonio
310 Retreat cry Jatego
311 To give Eayontatea
312 To carry Eyeha
313 To tie Ayeshaondak
314 Walking Goghteandiahandia
315 Singing Eeanot
316 Dancing Teyagotkwea
317 Crying Teyoseantwas
318 To be, or exist Nethonanyohtohaag
319 He is Aohase
320 I am Ii

[114] If there is no infinitive, insert verbs in their simplest concrete form, i. e., indicative mood, present tense, first person, singular, as, he thinks, &c.

(M.)

Letter from Mr. Richard U. Shearman to Henry R. Schoolcraft.

_Vernon, October 4th, 1845._

SIR: I completed the enumeration of the Oneida Indians some days ago, but delayed sending a return to you to ascertain the Indian names. It doubtless contains all the information you require at this particular time. Several families are included in the marshal’s enumeration of the inhabitants of the town of Vernon. The remainder reside in Madison county.

The houses of these Indians are generally much better than the _log_ houses of the whites, being constructed of hewn, even jointed logs, with shingle roofs and good windows. There are three good frame houses belonging to them;—one of these is a very handsome one, belonging to Skenado. I noticed in it some tasty fringed window curtains and good carpets. The Indians whom you met at Oneida were the _flower_ of the tribe, being mostly farmers, who raise a sufficiency of produce for their comfortable support. There are several heads of families in my list, who cultivate no land of their own, but gain a subsistence by chopping wood and performing farm labor for others.

The whole number of families, I make, as you will perceive, 31. The whole number of houses I believe is but 28, but in each of these houses I found two families. The number of persons is 157. The count of last winter, which made 180 souls, was made with reference to retaining a certain amount of missionary funds, and Mr. Stafford, the Indian attorney, tells me it was made too high. Skenado says the tribe in this State numbers just 200 souls, of whom 40 are with the Onondagas.

_Vernon, December 16th, 1845._

“I have filled up your Indian vocabulary to-day. I wrote down the words as they were given to me by one Johnson, a pretty intelligent man, who sometimes acts as interpreter. My orthography may be somewhat at fault, owing to my limited knowledge of the Indian manner of sounding the letters of the English alphabet. In general, I have endeavored to spell the words according to their sound in English, though the letter _a_ is used often as in the English, and often to express the sound of _ah!_ With this exception, and the use of _hon_, _han_ and _hun_, to express a sound of which nothing in the English can convey an accurate impression, the spelling accords with the pronunciation. The Indian from whom I obtained the information informs me he knows of no words in his language to express such large numbers as _thousands_ and _millions_. I have, therefore, in the cases of those numbers, filled the blanks with the Indian for _ten hundred_ and _ten hundred thousand_; that is, in the latter case, _ten hundred ten hundreds_.

“I hope the table will be satisfactory, and that it may be of aid to you in making the comparison between the languages which you desire.

“Believe me, your friend, &c.
“RICHARD U. SHEARMAN.”

ONEIDA.

223
224 Alive Loon ha.
225 Dead La wan ha yun.
226 Life Yun ha.
227 Death Ya wu ha yah.
228 Cold Yut ho lah.
229 Hot Yu ta le han.
230 Sour Ta yo yo gis.
231 Sweet Ya wa gon.
232 Bitter Yut ska lot.
233 I Ee.
234 Thou Eesa.
_He_ _she._
235 He or she La oon ha—a oon ha.
236 We Tat ne jah loo.
237 You Eesa.
238 They Lo no hah.
239 This Kah e kah.
240 That To e kuh.
241 All A qua kon.
242 Part Ta kah ha sioun.
243 Many A so.
244 Who Hon ka.
245 Near Ac tah.
246 Far-off E non.
247 To-day Ka wan da.
248 Yesterday Ta tan.
249 To-morrow A yul ha na.
250 Yes Ha.
251 No Yah ten.
252 Perhaps To ga no nah.
253 Above A nah kan.
254 Wonder An ta ka.
255 Within Na gon.
256 Without Ats ta.
257 On Ka ha le.
258 Something Ot hok no ho ta.
259 Nothing Ya ha ta non.
260 One Ans cot.
261 Two Da ga nee.
262 Three Ha son.
263 Four Ki ya lee.
264 Five Wisk.
265 Six Yah yak.
266 Seven Ja dak.
267 Eight Ta ka lon.
268 Nine Wa tlon.
269 Ten O ya lee.
270 Eleven Ans cot ya wa la.
271 Twelve Da ga na ya wa la.
272 Thirteen Ha son ya wa la.
273 Fourteen Ki ya lu ya wa la.
274 Fifteen Wisk ya wa la.
275 Sixteen Ya yah ya wa la.
276 Seventeen Ja dak ya wa la.
277 Eighteen Ta ka lon ya wa la.
278 Nineteen Wa tlon ya wa la.
279 Twenty Ta was hon.
280 Thirty Ha son ne was hon.
281 Forty Ki ya lu ne was.
282 Fifty Wisk ne was.
283 Sixty Yah yak ne was.
283 Seventy Ja dak ne was.
284 Eighty Ta ka lon ne was.
285 Ninety Wa tlon ne was.
286 One hundred Ans cot ta wa ne a wa.
287 Two hundred Da ga na ta wa ne a wa.
288 One thousand O ya lee ta wa ne a wa.
289 Two thousand Ta was ha ta wa ne a wa.
290 Million O ya lu ta wa ne a wa-o ya lee ta wa ne a wa.
291 To eat Yon take hon ne.
292 To drink Yah na kee lah.
293 To run Yah dak ha.
294
295 To walk Ee yun.
296
297 To dance Ta yunt qua.
298 To laugh Yah go yas hon.
299 To cry Da yon unt os.
300 To burn U dek ha.
301 To love Ee no lon qua.
302 To go Wa hon ta de.
303 To strike Wa a gon lek.
304 To kill Wa gon wa lew.
305 To sing Ka lon no ta.
306 To sleep Ya go tas.
307 To die Wa a ee ha ya.
308 To sit Ya day lon.
309 To speak Ya god ha la.
310 To see Wa ont kot.
311 To hear Yah got hon day.
312 To think Yonnon ton nion ha.
313 To shout Tay ya go hon let.
314 The war cry At lee yos la tay ya go hon let.
315 To shout Ta ya go hon let.
316 The retreat Wa ha day go.
317 To give Wa han da don.
318 To carry Yay ha we.
319 To tie Ka warn.
320 Walking Ee yen.
321 Singing Ka lon no ta.
322 Dancing Ta hat qua.
323 Crying Das yon unt os.
324 To exist Ya gon ha.
325 I am E gon ha.

The preceding part of this vocabulary, taken by myself, together with the entire vocabularies of the Onondaga and the Seneca, which are necessary to render the comparison complete, are omitted.

(N.)

Letter from Mr. D. E. Walker to Henry R. Schoolcraft.

_Batavia, July 26th, 1845._

MR. SCHOOLCRAFT: I have visited the mound on Dr. Noltan’s farm. Nothing of great importance can be learned from it. I should think it about fifty rods from the creek, and elevated, perhaps, some eight feet above the general level of the ground.

A similar one is also found about two miles south of this, and, as is this, it is on high ground, of circular form, and with a radius of about one rod. They were discovered about thirty or thirty-five years since. Nothing has been found in them, save human bones. The first, some nine or ten years since, was nearly all ploughed up and scraped into the road.

It is said that “sculls, arms and legs were seen on fences, stumps and the high-way for a long time after they were drawn into the road.”

On, some two miles beyond the second was discovered a burial-ground. At that place were ploughed up shell, bone, or quill-beads. Near this place was found a brown earthen pot, standing between the roots of a large tree, (maple, they think) and with a small sapling grown in it, to some six inches in diameter. Beads of shell, bone or porcupine quills have often been found. I would have remarked, that on the first mound stood a hickory-tree some two feet through. There is also a ridge at the termination of high ground; I say a ridge, it appeared to me to be a regular fortification. It is, I should judge from thirty to forty feet in length. It would appear that the ground was dug down from some distance back, and wheeled to the termination of high ground, until a bank is thrown up to a height of some fifteen or twenty feet. This ridge, some think to be natural; others, from the fact that a smooth stone, about the size and shape of a pestle, was found in it, think it to be artificial. Perhaps other relics may have been found in it that would show it to be an artificial formation. All I could learn (and I rode about seven miles out of my way to converse with an old inhabitant) was, that this pestle was found in the ridge, and within three or four feet of its surface.

We may, perhaps, infer something from the size of an underjaw found here, _which is said to have been so large as to much more than equal that of the largest face in the country_.

Respectfully.
D. E. WALKER.

(O.)

Letter from H. C. Van Schaack, Esq. to Henry R. Schoolcraft.

_Manlius, July 18th, 1845._

DEAR SIR: Yours of yesterday from Jamesville is received. Its enclosure is the first intimation I have of having been chosen a corresponding member of the N. Y. Historical Society. I shall be happy to advance the objects of the Society.

I regret that you have not found it convenient to call, I hope you will still conclude to come. In the interim, I am convinced that Mr. C. can advance your objects better than I can; he has read several addresses on these subjects before the Literary Associations here and at Syracuse within two years past.

I have a collection of interesting papers (found among my father’s papers at Kinderhook) relating chiefly to Indian affairs during the first half of the last century in the colony of New-York. These I am arranging, at my leisure, for the purpose of presentation to the N. Y. H. Society. I hope also to be able to send some papers of my father’s which will advance the object of the society in rescuing the Indian names on the east banks of the Hudson from oblivion, and which last I had intended to forward to the Society through you. But I must take my time to effect those objects.

Excuse the haste with which this letter is written, as I have only this moment received your letter, and I do not wish to lose a mail.

Respectfully yours.

_Manlius, Nov. 22nd, 1845._

DEAR SIR: I forwarded to Mr. Gibbs, the librarian, a few days ago a volume containing various MSS. selected from my father’s papers, relating chiefly to our aboriginal history, and about which I wrote you some time ago. You will find among them the journal of Conrad Weiser, Indian interpreter, giving an account of a visit to the Six Nations in 1745, at which time he accompanied the Senecas to Oswego, on their way to pay a visit to the Governor of Canada. You will also find among the papers, the original minutes of the Grand Council at Albany, in 1745, at which were present commissioners from Massachusetts, Connecticut, Pennsylvania, and New-York, with Governors from several of those States and the Sachems of the Six Nations. I think you will be interested in some of the papers. When I visit Kinderhook again, I hope to be able to make some additions to the contribution I have made to the Society. Many of the old papers relating to land trials, contain matter throwing light upon Indian names of objects and places. I, however, despair of ever seeing anything like a completeness of that description.

Respectfully yours,
H. C. VAN SCHAACK.

(P.)

Letter from L. T. Morgan, Esq., to H. R. Schoolcraft.

_Rochester, October 7, 1845._

SIR—You have doubtless seen a notice of the great council of the Six Nations, recently held at Tonawanda. We call it great, because we never saw any thing of the kind before, and perhaps never will again. Three of us started in season, and spent the whole of last week in attendance, and were also joined by Mr. Hurd, a delegate from Cayuga. We were there before the council opened, and left after the fire was raked up. Our budget of information is large, and overthrows some of our past knowledge, and on the whole, enlarges our ideas of the vastness and complexity of this Indian fabric. We are a great way from the bottom yet; we may never reach it, but what we do bring up to the surface, remunerates richly for the search.

We learn that at the establishment of the confederacy, fifty sachemships were founded, and a name assigned to each, which they are still known by, and which names every sachem of the several sachemdoms, from the beginning to the present time, has borne. There were also fifty sub-sachems, or aids; that is, to every sachem was given a sub-sachem to stand behind him—in a word, to do his bidding. These sachemships are still confined to the five nations; the Tuscaroras were never permitted to have any. They are unequally divided among the five nations, the Onondagas having as many as fourteen. The eight original tribes or families still hold to be correct, as we had it, but each tribe did not have a sachem. In some of the tribes were two or three, in others none. As the English would say the Howard family had a peerage in it, so would the Indians say that a certain tribe or clan had one or two or no sachemships running in it. The idea seems to be that the sachem did not preside over a tribe, as that would leave some tribes destitute; but the nine Oneida sachems, for instance, ruled the Oneida nation conjointly, and when the nations met in council, would represent it. The fifty sachems were the only official characters known at the councils of the confederacy. The sub-sachems and chiefs had nothing to say. And unanimity, as in the Polish diet, was always necessary. Over this council, the Tha-do-da-hoh, or great sachem of the confederacy, presided. He was always taken from the Onondagas, as we heretofore supposed; but what is very important, it is denied that there was any such officer as a Tokarihogea, or military chieftain over the confederacy. They recognize no such office, and deny that Brant was any thing but a chief, or an officer of the third and lowest class. I sifted this matter thoroughly, in conversations with Blacksmith, La Fort, Capt. Frost, and Dr. Wilson, a Cayuga, and am satisfied that the Tha-do-da-hoh[115] was the chief ruler of the Iroquois, and that they had no other. We fell into this error by following Stone, who in the Life of Brant, pretends to establish in him the title of war chieftain or Tokarihogea of the confederacy. In relation to the head warriors or military leaders of the nations, there is still some obscurity. The Seneca nation has two, but the other nations none. The truth is, the learning, if we may so call it, of the Iroquois is in the hands of a few, and it is very difficult to reach it, as those who are the most learned are the most inveterate Indians, and the least communicative.

[115] This is a Seneca pronunciation of the name written ATOTARHO, by Cusick, and Tatotarho, by another and older authority. For a figure of this noted primary ruler, as it is given in Iroquois picture writing, see page 132.

H. R. S.

Their laws of descent are quite intricate. They follow the female line, and as the children always follow the tribe of the mother, and the man never is allowed to marry in his own tribe, it follows that the father and son are never of the same tribe, and hence the son can never succeed the father, because the sachemship runs in the tribe of the father. It really is quite surprising to find such permanent original institutions among the Iroquois, and still more surprising that these institutions have never seen the light. If I can construct a table of descents with any approach to accuracy, I will send it down to the Historical Society. The idea at the foundation of their law of descent, is quite a comment upon human nature. The child must be the son of the mother, though he may not be of his mother’s husband—quite and absolutely an original code.

The object of this council was to “raise up sachems” in the place of those who had died. It would require more room than twenty letters would furnish to explain what we saw and heard—the mode of election and deposition—the lament for the dead—the wampum—the two sides of the council fire, &c. &c., and the other ceremonies connected with raising up sachems; also the dances, the preaching, the feast.

We were well received by the Indians, and they seemed disposed to give us whatever information we desired on the religious system of the Iroquois, their marriage and burial rites, &c. Faithfully,