The North American tribes have the elements of music and poetry. Their

war songs frequently contain flights of the finest heroic sentiment,

clothed in poetic imagery. And numbers of the addresses of the speakers,

both occasional and public, abound in eloquent and poetic thought. "We

would anticipate eloquence," observes a modern American writer, "from an

Indian. He has animating remembrances--a poetry of language, which

exacts rich and apposite metaphorical allusions, even for ordinary

conversation--a mind which, like his body, has never been trammelled and

mechanized by the formalities of society, and passions which, from the

very outward restraint imposed upon them, burn more fiercely within."

Yet, it will be found that the records of our literature, scattered as

they are, in periodicals and ephemeral publications, rather than in

works of professed research, are meagre and barren, on these topics. One

of the first things we hear of the Indians, after their discovery, is

their proneness to singing and dancing. But however characteristic these

traits may be, and we think they are eminently so, it has fallen to the

lot of but few to put on record specimens, which may be appealed to, as

evidences of the current opinion, on these heads. With favourable

opportunities of observation among the tribes, we have but to add our

testimony to the difficulties of making collections in these

departments, which shall not compromit the intellectual character of the

tribes, whose efforts are always oral, and very commonly extemporaneous.

These difficulties arise from the want of suitable interpreters, the

remoteness of the points at which observations must be made, the heavy

demands made upon hours of leisure or business by such inquiries, and

the inconvenience of making notes and detailed memoranda on the spot.

The little that it is in our power to offer, will therefore be submitted

as contributions to an inquiry which is quite in its infancy, and rather

with the hope of exciting others to future labours, than of gratifying,

to any extent, an enlightened curiosity on the subject.

Dancing is both an amusement and a religious observance, among the

American Indians, and is known to constitute one of the most wide spread

traits in their manners and customs. It is accompanied, in all cases,

with singing, and, omitting a few cases, with the beating of time on

instruments. Tribes the most diverse in language, and situated at the

greatest distances apart, concur in this. It is believed to be the

ordinary mode of expressing intense passion, or feeling on any subject,

and it is a custom which has been persevered in, with the least

variation, through all the phases of their history, and probably exists

among the remote tribes, precisely at this time, as it did in the era of

Columbus. It is observed to be the last thing abandoned by bands and

individuals, in their progress to civilization and christianity. So true

is this, that it may be regarded as one of the best practical proofs of

their advance, to find the native instruments and music thrown by, and

the custom abandoned.

Every one has heard of the war dance, the medicine dance, the wabeno

dance, the dance of honour (generally called the begging dance,) and

various others, each of which has its appropriate movements, its air,

and its words. There is no feast, and no religious ceremony, among them,

which is not attended with dancing and songs. Thanks are thus expressed

for success in hunting, for triumphs in war, and for ordinary

providential cares. Public opinion is called to pressing objects by a

dance, at which addresses are made, and in fact, moral instructions and

advice are given to the young, in the course of their being assembled at

social feasts and dances. Dancing is indeed the common resource,

whenever the mass of Indian mind is to be acted on. And it thus stands

viewed in its necessary connection with the songs and addresses, in the

room of the press, the newspaper, and the periodical. The priests and

prophets have, more than any other class, cultivated their national

songs and dances, and may be regarded as the skalds and poets of the

tribes. They are generally the composers of the songs, and the leaders

in the dance and ceremonies, and it is found, that their memories are

the best stored, not only with the sacred songs and chants, but also

with the traditions, and general lore of the tribes.

Dancing is thus interwoven throughout the whole texture of Indian

society, so that there is scarcely an event important or trivial,

private or public, which is not connected, more or less intimately, with

this rite. The instances where singing is adopted, without dancing, are

nearly confined to occurrences of a domestic character. Among these, are

wails for the dead, and love songs of a simple and plaintive character.

Maternal affection evinces itself, by singing words, to a cheerful air,

over the slumbers of the child, which, being suspended in a kind of

cradle receives, at the same time a vibratory motion. Children have

likewise certain chants, which they utter in the evenings, while playing

around the lodge door, or at other seasons of youthful hilarity. Some of

the Indian fables are in the shape of duets, and the songs introduced in

narrating their fictitious tales, are always sung in the recital.

Their instruments of music are few and simple. The only wind instrument

existing among them is the Pibbegwon, a kind of flute, resembling in

simplicity the Arcadian pipe. It is commonly made of two

semi-cylindrical pieces of cedar, united with fish glue, and having a

snake skin, in a wet state, drawn tightly over it, to prevent its

cracking. The holes are eight in number, and are perforated by means of

a bit of heated iron. It is blown like the flagolet, and has a similar

orifice or mouth piece.

The TAYWA[']EGUN, (struck-sound-instrument,) is a tamborine, or

one-headed drum, and is made by adjusting a skin to one end of the

section of a moderate sized hollow tree. When a heavier sound is

required, a tree of larger circumference is chosen, and both ends closed

with skins. The latter is called MITTIGWUKEEK, i. e. Wood-Kettle-Drum,

and is appropriately used in religious ceremonies, but is not, perhaps,

confined to this occasion.

To these may be added a fourth instrument, called the SHESHEGWON, or

Rattle, which is constructed in various ways, according to the purpose

or means of the maker. Sometimes it is made of animal bladder, from

which the name is derived, sometimes of a wild gourd; in others, by

attaching the dried hoofs of the deer to a stick. This instrument is

employed both to mark time, and to produce variety in sound.

ORAL COMPOSITION.

Common as the Indian songs are, it is found to be no ordinary

acquisition to obtain accurate specimens of them. Even after the

difficulties of the notation have been accomplished, it is not easy to

satisfy the requisitions of a correct taste and judgment, in their

exhibition. There is always a lingering fear of misapprehension, or

misconception, on the part of the interpreter--or of some things being

withheld by the never sleeping suspicion, or the superstitious fear of

disclosure, on the part of the Indian. To these must be added, the

idiomatic and imaginative peculiarities of this species of wild

composition--so very different from every notion of English

versification. In the first place there is no unity of theme, or plot,

unless it be that the subject, war for instance, is kept in the singer's

mind. In the next place both the narration and the description, when

introduced, is very imperfect, broken, or disjointed. Prominent ideas

flash out, and are dropped. These are often most striking and beautiful,

but we wait in vain for any sequence. A brief allusion--a shining

symbol, a burst of feeling or passion, a fine sentiment, or a bold

assertion, come in as so many independent parts, and there is but little

in the composition to indicate the leading theme which is, as it were,

kept in mental reserve, by the singer. Popular, or favourite expressions

are often repeated, often transposed, and often exhibited with some new

shade of meaning. The structure and flexibility of the language is

highly favourable to this kind of improvisation. But it is difficult to

translate, and next to impossible to preserve its spirit. Two languages

more unlike in all their leading characteristics, than the English and

the Indian were never brought into contact. The one monosyllabic, and

nearly without inflections--the other polysyllabic, polysynthetic and so

full of inflections of every imaginative kind, as to be completely

transpositive--the one from the north of Europe, the other, probably,

from Central Asia, it would seem that these families of the human race,

had not wandered wider apart, in their location, than they have in the

sounds of their language, the accidence of their grammar and the

definition of their words. So that to find equivalent single words in

translation, appears often as hopeless as the quadrature of the circle.

The great store-house of Indian imagery is the heavens. The clouds, the

planets, the sun, and moon, the phenomena of lightning, thunder,

electricity, aerial sounds, electric or atmospheric, and the endless

variety produced in the heavens by light and shade, and by elemental

action,--these constitute the fruitful themes of allusion in their songs

and poetic chants. But they are mere allusions, or broken description,

like touches on the canvass, without being united to produce a perfect

object. The strokes may be those of a master, and the colouring

exquisite; but without the art to draw, or the skill to connect, it will

still remain but a shapeless mass.

In war excursions great attention is paid to the flight of birds,

particularly those of the carnivorous species, which are deemed typical

of war and bravery, and their wing and tail feathers are appropriated as

marks of honor, by the successful warrior. When the minds of a war party

have been roused up to the subject, and they are prepared to give

utterance to their feelings by singing and dancing, they are naturally

led to appeal to the agency of this class of birds. Hence the frequent

allusions to them, in their songs. The following stanza is made up of

expressions brought into connection, from different fragments, but

expresses no more than the native sentiments:

The eagles scream on high,

They whet their forked beaks,

Raise--raise the battle cry,

'Tis fame our leader seeks.

Generally the expressions are of an exalted and poetic character, but

the remark before made of their efforts in song, being discontinuous and

abrupt, apply with peculiar force to the war songs. To speak of a brave

man--of a battle--or the scene of a battle, or of the hovering of birds

of prey above it, appears sufficient to bring up to the warrior's mind,

all the details consequent on personal bravery or heroic achievement. It

would naturally be expected, that they should delight to dwell on scenes

of carnage and blood: but however this may be, all such details are

omitted or suppressed in their war songs, which only excite ideas of

noble daring.

The birds of the brave take a flight round the sky,

They cross the enemy's line,

Full happy am I--that my body should fall,

Where brave men love to die.

Very little effort in the collocation and expansion of some of their

sentiments, would impart to these bold and unfettered rhapsodies, an

attractive form, among polished war songs.

The strain in which these measures are sung, is generally slow and grave

in its commencement and progress, and terminates in the highest note.

While the words admit of change, and are marked by all the fluctuation

of extempore composition, the air and the chorus appear to be permanent,

consisting not only of a graduated succession of fixed sounds, but,

always exact in their enunciation, their quantity, and their wild and

startling musical expression. It has always appeared to me that the

Indian music is marked by a nationality, above many other traits, and it

is a subject inviting future attention. It is certain that the Indian

ear is exact in noting musical sounds, and in marking and beating time.

But little observation at their dances, will be sufficient to establish

this fact. Nor is it less certain, by attention to the philology of

their language, that they are exact in their laws of euphony, and

syllabical quantity. How this remark may consist with the use of

unmeasured and fluctuating poetry in their songs, it may require studied

attention to answer. It is to be observed, however, that these songs are

rather _recited_, or _chanted_, than sung. Increments of the chorus are

not unfrequently interspersed, in the body of the line, which would

otherwise appear deficient in quantity; and perhaps rules of metre may

be found, by subsequent research, which are not obvious, or have been

concealed by the scantiness of the materials, on this head, which have

been examined. To determine the airs and choruses and the character of

the music, will prove one of the greatest facilities to this inquiry.

Most of the graver pieces, which have been written out, are arranged in

metres of sixes, sevens, and eights. The lighter chants are in threes or

fours, and consist of iambics and trochees irregularly. Those who have

translated hymns into the various languages, have followed the English

metres, not always without the necessity of elision, or employing

constrained or crampt modes of expression. A worse system could not have

been adopted to show Indian sentiment. The music in all these cases has

been like fetters to the free, wild thoughts of the native singer. As a

general criticism upon these translations, it may be remarked that they

are often far from being literal, and often omit parts of the original.

On the other hand, by throwing away adjectives, in a great degree, and

dropping all incidental or side thoughts, and confining the Indian to

the leading thought or sentiment, they are, sometimes, rendered more

simple, appropriate, and effective. Finally, whatever cultivated minds

among the Indians, or their descendants may have done, it is quite

evident to me, from the attention I have been able to give the subject,

that the native compositions were without metre. The natives appear to

have sung a sufficient number of syllables to comply with the air, and

effected the necessary pauses, for sense or sound, by either slurring

over, and thus shortening, or by throwing in floating particles of the

language, to eke out the quantity, taken either from the chorus, or from

the general auxiliary forms of the vocabulary.

Rhyme is permitted by the similarity of the sounds from which the

vocabulary is formed, but the structure of the language does not appear

to admit of its being successfully developed in this manner. Its forms

are too cumbrous for regularly recurring expressions, subjected at once

to the laws of metre and rhyme. The instances of rhyme that have been

observed in the native songs are few, and appear to be the result of the

fortuitous positions of words, rather than of art. The following

juvenile see-saw is one of the most perfect specimens noticed, being

exact in both particulars:

Ne osh im aun

Ne way be naun.

These are expressions uttered on sliding a carved stick down snow banks,

or over a glazed surface of ice, in the appropriate season; and they may

be rendered with nearly literal exactness, thus:

My sliding stick

I send quick--quick.

Not less accurate in the rhyme, but at lines of six and eight feet,

which might perhaps be exhibited unbroken, is the following couplet of a

war song:

Au pit she Mon e tög

Ne mud wa wa wau we ne gög.

The Spirit on high,

Repeats my warlike name.

In the translation of hymns, made during the modern period of missionary

effort, there has been no general attempt to secure rhyme; and as these

translations are generally due to educated natives, under the inspection

and with the critical aid of the missionary, they have evinced a true

conception of the genius of the language, by the omission of this

accident. Eliot, who translated the psalms of David into the

Massachusetts language, which were first printed in 1661, appears to

have deemed it important enough to aim at its attainment: but an

examination of the work, now before us, gives but little encouragement

to others to follow his example, at least while the languages remain in

their present rude and uncultivated state. The following is the XXIII

Psalm from this version:

1. Mar teag nukquenaabikoo

shepse nanaauk God.

Nussepsinwahik ashkoshqut

nuttinuk ohtopagod

2. Nagum nukketeahog kounoh

wutomohkinuh wonk

Nutuss [oo]unuk ut sampoi may

newutch [oo]wesnonk.

3. Wutonkauhtamut pomushaon

mupp[oo]onk [oo]nauhkoe

Woskehettuonk mo nukqueh tam[oo]

newutch k[oo]wetomah:

4. Kuppogkomunk kutanwohon

nish n[oo]nenehikquog

Koonoch[oo] hkah anquabhettit

wame nummatwomog

5. Kussussequnum nuppuhkuk

weetepummee nashpea

Wonk woi God n[oo]tallamwaitch

pomponetupohs hau

6. [OO]niyeuonk monaneteonk

nutasukkonkqunash

Tohsohke pomantam wekit God

michem nuttain pish[20].

This appears to have been rendered from the version of the psalms

appended to an old edition of King James' Bible of 1611, and not from

the versification of Watts. By comparing it with this, as exhibited

below, there will be found the same metre, eights and sixes, the same

syllabical quantity, (if the notation be rightly conceived,) and the

same coincidence of rhyme at the second and fourth lines of each verse;

although it required an additional verse to express the entire psalm. It

could therefore be sung to the ordinary tunes in use in Eliot's time,

and, taken in connection with his entire version, including the Old and

New Testament, evinces a degree of patient assiduity on the part of that

eminent missionary, which is truly astonishing:

The Lord is my shepherd, I'll not want;

2. He makes me down to lie

In pastures green: he leadeth me

the quiet waters by.

3. My soul he doth restore again

and me to walk doth make

Within the paths of righteousness

E'en for his own name's sake.

4. Yea, though I walk in death's dark vale,

yet will I fear none ill;

For thou art with me and thy rod

and staff me comfort still.

5. My table thou hast furnished

in presence of my foes;

My head thou dost with oil annoint,

and my cup overflows.

6. Goodness and mercy all my life

shall surely follow me;

And in God's house forevermore

my dwelling place shall be.

The harmony of numbers has always detracted from the plain sense, and

the piety of thought, of the scriptures, which is the probable cause of

so many failures on the subject. In the instance of this Psalm, it will

be observed, by a comparison, that Watts, who has so generally

succeeded, does not come up, in any respect, to the full literal meaning

of the original, which is well preserved, with the requisite harmony, in

the old version.

There is one species of oral composition existing among all the tribes,

which, from its peculiarities, deserves to be separately mentioned. I

allude to the hieratic chants, choruses and incantations of their

professed prophets, medicine men and jugglers--constituting, as these

men do, a distinct order in Indian society, who are entitled by their

supposed skill, wisdom or sanctity, to exercise the offices of a

priesthood. Affecting mystery in the discharge of their functions, their

songs and choruses are couched in language which is studiously obscure,

oftentimes cabalistic, and generally not well understood by any but

professed initiates.

Nothing, however, in this department of my inquiries, has opened a more

pleasing view of society, exposed to the bitter vicissitudes of Indian

life, than the little domestic chants of mothers, and the poetic

see-saws of children, of which specimens are furnished. These show the

universality of the sentiments of natural affection, and supply another

proof, were any wanting, to demonstrate that it is only ignorance,

indolence and poverty, that sink the human character, and create the

leading distinctions among the races of men. Were these affections

cultivated, and children early taught the principles of virtue and

rectitude, and the maxims of industry, order and cleanliness, there is

no doubt that the mass of Indian society would be meliorated in a

comparatively short period; and by a continuance of efforts soon exalted

from that state of degradation, of which the want of letters and

religion have been the principal causes.

In presenting these specimens of songs, gathered among the recesses of

the forest, it is hoped it will not be overlooked, by the reader, that

they are submitted _as facts_ or _materials_, in the mental condition

of the tribes, and not as evidences of attainment in the arts of metre

and melody, which will bear to be admitted or even criticised by the

side of the refined poetry of civilized nations. And above all, not as

efforts to turn Indian sentiments to account, in original composition.

No such idea is entertained. If materials be supplied from which some

judgment may be formed of the actual state of these songs and rude oral

compositions, or improvisations, the extent of the object will have been

attained. But even here, there is less, with the exception of a single

department, i. e. versification and composition by cultivated natives,

than it was hoped to furnish. And this little, has been the result of a

species of labour, in the collection, quite disproportionate to the

result. It is hoped at least, that it may indicate the mode in which

such collections may be made, among the tribes, and become the means of

eliciting materials more worthy of attention.

This much seemed necessary to be said in introducing the following

specimens, that there might not appear, to the reader, to be an undue

estimate placed on the literary value of these contributions, and

translations, while the main object is, to exhibit them in the series,

as illustrations of the mental peculiarities of the tribes. To dismiss

them, however, with a bare, frigid word for word translation, such as is

required for the purposes of philological comparison, would by no means

do justice to them, nor convey, in any tolerable degree, the actual

sentiments in the minds of the Indians. That the opposite error might

not, at the same time, be run into, and the reader be deprived

altogether of this means of comparison, a number of the pieces are left

with literal prose translations, word for word as near as the two

languages will permit. Others exhibit both a literal, and a versified

translation.

* * * * *

All the North American Indians know that there is a God; but their

priests teach them that the devil is a God, and as he is believed to be

very malignant, it is the great object of their ceremonies and

sacrifices, to appease him.

The Indians formerly worshipped the Sun, as the symbol of divine

intelligence.

Fire is an unexplained mystery to the Indian; he regards it as a

connecting link between the natural and spiritual world. His

traditionary lore denotes this.

Zoroaster says: "When you behold secret fire, without form, shining

flashingly through the depths of the whole world--hear the voice of

fire." One might suppose this to have been uttered by a North American

Indian.

FOOTNOTES:

[20] Eliot employed the figure 8, set horizontally, to express a

peculiar sound: otherwise he used the English alphabet in its ordinary

powers.

CHANT TO THE FIRE-FLY.

In the hot summer evenings, the children of the Chippewa Algonquins,

along the shores of the upper lakes, and in the northern latitudes,

frequently assemble before their parents' lodges, and amuse themselves

by little chants of various kinds, with shouts and wild dancing.

Attracted by such shouts of merriment and gambols, I walked out one

evening, to a green lawn skirting the edge of the St. Mary's river, with

the fall in full view, to get hold of the meaning of some of these

chants. The air and the plain were literally sparkling with the

phosphorescent light of the fire-fly. By dint of attention, repeated on

one or two occasions, the following succession of words was caught. They

were addressed to this insect:

Wau wau tay see!

Wau wau tay see!

E mow e shin

Tshe bwau ne baun-e wee!

Be eghaun--be eghaun--ewee!

Wa Wau tay see!

Wa wau tay see!

Was sa koon ain je gun

Was sa koon ain je gun.

LITERAL TRANSLATION.

Flitting-white-fire-insect! waving-white-fire-bug! give me light before

I go to bed! give me light before I go to sleep. Come, little

dancing[21]-white-fire-bug! Come little flitting-white-fire-beast! Light

me with your bright white-flame-instrument--your little candle[22].

Metre there was none, at least, of a regular character: they were the

wild improvisations of children in a merry mood.

FOOTNOTES:

[21] In giving the particle wa, the various meanings of "flitting,"

"waving," and "dancing," the Indian idiom is fully preserved. The final

particle see, in the term wa wa tai see, is from the generic root

_asee_, meaning a living creature, or created form, not man. By

prefixing Ahw to the root, we have the whole class of quadrupeds, and by

pen, the whole class of birds, &c. The Odjibwa Algonquin term for a

candle, was sa koon ain je gun, is literally rendered from its

elements--"bright--white--flamed--instrument." It is by the very

concrete character of these compounds that so much meaning results from

a few words, and so considerable a latitude in translation is given to

Indian words generally.

[22] Fire-fly, fire-fly! bright little thing,

Light me to bed, and my song I will sing.

Give me your light, as you fly o'er my head,

That I may merrily go to my bed.

Give me your light o'er the grass as you creep,

That I may joyfully go to my sleep.

Come little fire-fly--come little beast--

Come! and I'll make you to-morrow a feast.

Come little candle that flies as I sing,

Bright little fairy-bug--night's little king;

Come, and I'll dance as you guide me along,

Come, and I'll pay you, my bug, with a song.

ETHNOLOGY.

SCHOOLCRAFT'S AMERICAN CYCLOPÆDIA, OR ETHNOLOGICAL GAZETTEER OF THE

INDIAN TRIBES OF THE AMERICAN CONTINENT, NORTH AND SOUTH,

COMPRISING THEIR HISTORY, GEOGRAPHY, AND NOMENCLATURE, FROM THE

DISCOVERY IN 1492, TO THE PRESENT PERIOD.

ADVERTISEMENT.

A prospectus for this work was issued in 1842. While the title is

slightly modified, the design and plan of its execution have not been

essentially changed. The principal object aimed at, under the general

idea of the history and geography of the Aboriginal Race, is to furnish

a general and standard reference-book, or short encyclopædia of topics

relative to the entire race, alphabetically arranged. By the insertion

of the name of each family of tribes, nation, sub-tribe, or important

clan, the occasion will be presented of noticing the leading or

characteristic events, in their history, numbers, government, religion,

languages, arts or distinctive character.

Where the scene or era of their expansion, growth and decay has been so

extensive, embracing as it does, the widest bounds and remotest periods,

their antiquities have also called for a passing notice. Nor could any

thing like a satisfactory accomplishment of the plan be effected,

without succinct notices of the lives and achievements of their

principal chiefs, rulers, and leading personages.

Language is an important means of denoting the intricate thread of

history in savage nations. Mr. Pritchard considers it more important

than physiological structure and peculiarities. It is, at least, found

often to reveal ethnological affinities, where both the physical type,

and the light of tradition, afford but little aid. The words and names

of a people, are so many clues to their thoughts and intellectual

structure; this branch of the subject, indeed, formed the original germ

of the present plan, which was at first simply geographical, and has

been rather expanded and built upon, than, if we may so say, supplied

the garniture of the edifice. In a class of transpositive languages,

which are very rich in their combinations, and modes of concentrated

description, it must needs happen, that the names of places would often

recall both associations and descriptions of deep interest in

contemplating the fate and fortunes of this unfortunate race. Without

intruding upon the reader disquisitions which would be out of place, no

opportunity has been omitted, from the consideration of their names, to

throw around the sites of their former or present residence, this

species of interest.

But half the work would have been done, it is conceived, to have

confined the work to North America; and it must necessarily have lost,

by such a limitation, more than half its interest. We are just beginning

in truth to comprehend the true character and bearing of that unique

type of civilization which existed in Mexico, Peru, and Yucatan. The

rude hand with which these embryo kingdoms of the native race were

overturned, in consequence of their horrid idolatries, necessarily led

to the destruction of much of their monumental, and so far as their

picture writing reached, some of their historical materials, of both of

which, we now feel the want. It is some relief, to know, as the

researches of Mr. Gallatin, which are now in progress, demonstrate, that

by far the greatest amount of the ancient Mexican picture writings, as

they are embraced in the elaborate work of Lord Kingsborough, relate to

their mythology and superstitions, and are of no historical value

whatever. And if the portions destroyed in the Mexican and Peruvian

conquests, were as liberally interspersed with similar evidences of

their wild polytheism, shocking manners, and degraded worship, neither

chronology nor history have so much to lament.

The early, strong and continued exertions which were made by the

conquerors to replace this system of gross superstition and idolatry, by

the Romish ritual, filled Mexico and South America with missions of the

Catholic Church, which were generally under the charge of zealous, and

sometimes of learned and liberal-spirited superintendants, who have

accumulated facts respecting the character and former condition of the

race. These missions, which were generally spread parallel to the sea

coasts of the Atlantic and Pacific, reaching inland along the banks of

the great rivers and plains, have confessedly done much to ameliorate

the manners and condition of the native race, to foster a spirit of

industry, and to enlighten their minds. Still, it is scarcely known,

that numerous and powerful tribes, stretching through wide districts of

the Andes and the Cordilleras, never submitted to the conqueror, and yet

exist in their original state of barbarism.

In this department of inquiry, the geographical and historical work of

De Alcedo, which, so far as the Spanish and Portuguese missions are

concerned, is both elaborate and complete in its details, has been taken

as a basis. No one can write of South America and its native tribes,

without reference to Humboldt. Other standard writers have been

consulted, to give this part of the work as much value as possible, not

excepting the latest voyages and travels. The design has been, without

aiming at too much, to compress a body of leading and characteristic

facts, in the shortest practicable compass, which should, at the same

time, present an ethnological view of the various families and groups of

the race.

In each department of inquiry, which admitted of it, the author has

availed himself of such sources and opportunities of personal

observation and experience, as his long residence in the Indian

territories, and his study of the Indian history have afforded. And he

is not without the hope, that his inquiries and researches on this head

may be found to be such as to merit approval.

A.

AB, often pronounced with the sound of we, before it,--a particle which,

in geographical names, in the family of the Algonquin dialects, denotes

light, or the east. It is also the radix of the verb wab, to see, as

well as of the derivatives, a-ab, an eye-ball, and wabishka, a white

substance, &c.,--ideas which either in their origin or application, are

closely allied.

ABACARIS, a settlement of Indians in the Portuguese possessions of the

province of Amazon. These people derive their name from a lake, upon

which they reside. It is a peculiarity of this lake, that it has its

outlet into the river Madiera which, after flowing out of the province

turns about and again enters it, forming, in this involution, the large

and fertile island of Topanambes. This tribe is under the instruction of

the Carmelites. They retain many of their early peculiarities of manners

and modes of life. They subsist by the cultivation of maize, and by

taking fish in the waters of the Abacaris; or Abacactes in addition to

these means, they rely upon tropical fruits. The latest notices of them

come down to 1789. But little is known of their numbers, or present

condition.

ABACHES, or Apaches, an erratic tribe of Indians, who infest the

prairies of western Texas and New Mexico. They are supposed by some, to

consist of not less than 15,000 souls. They are divided into petty

bands, known under various names. They are the most vagrant of all the

wild hunter tribes of the general area denoted. They do not live in

fixed abodes, but shift about in search of game or plunder, and are

deemed a pest by the Santa Fe traders. They raise nothing and

manufacture nothing. Those of them who are east of the Rio del Norte,

subsist on the baked root of the mauguey, and a similar plant called

Mezcal, and hence they are called Mezcaleros.

Another division of them, and by far the greatest, rove west of that

stream, where they are called Coyoteros, from their habit of eating the

coyote, or prairie wolf. They extend west into California and Sonora.

They bear a bad character wherever they are known. If on the outskirts

of the ranches and haciendas, they steal cattle and sheep. If on the

wide and destitute plains which they traverse, they thieve and murder.

Sometimes they are pursued and punished; more frequently, they escape.

The Mexican authorities keep some sort of terms with them by treaties,

which the vagrants, however, break and disregard, whenever they are

excited by hunger, or the lust of plunder. For Indians bearing the name,

formerly from the U. States, see Apaches.

ABACO, one of the Bahama islands. The native inhabitants of this, and

the adjacent groupes of islands, were, early after the discovery,

transported to the main, to work in the mines. In 1788 this island,

known to nautical men as the locality of the Hole in the Wall, had a

population of 50 whites, and 200 Africans.

ABACOOCHE, or COOSA, a stream rising in Georgia. It flows into Alabama,

and after uniting with the Tallapoosa, a few miles below Wetumpka it

forms the Alabama river. The word is, apparently, derived from Oscooche,

one of the four bands into which the Muscogees, were anciently divided.

ABANAKEE, or Eastlanders, a distinct people, consisting of a plurality

of tribes, who formerly occupied the extreme north eastern part of the

United States. The word is variously written by early writers. See

Abenakies, Abernaquis, Wabunakies.

ABANCAY, the capital of a province of the same name 20 leagues from

Cuzco, in Peru. It is memorable for the victories gained in the vicinity

by the king's troops in 1542 and 1548 against Gonzalo Pizarro. It lies

in a rich and spacious valley, which was inhabited by the subjects of

the Inca, on the conquest.

ABASCA, or RABASCA, a popular corruption, in the northwest, of

Athabasca, which see.

ABANES, an unreclaimed nation of Indians, living in the plains of St.

Juan, to the north of the Orinoco, in New Grenada. They are of a docile

character, and good disposition, lending a ready ear to instruction, but

have not embraced the Catholic religion. They inhabit the wooded shores

of the river, and shelter themselves from the effects of a tropical sun,

in the open plains, by erecting their habitations in the small

copse-wood. They are bounded towards the west, by the Andaquies and

Caberras, and east by the Salivas.

ABANGOUI, a large settlement of the Guarani nation of Indians, on the

shores of the river Taquani, in Paraguay. This stream and its

inhabitants were discovered by A. Numez, in 1541.

ABECOOCHI, see Abacooche.

ABEICAS, an ancient name for a tribe of Indians, in the present area of

the United States, who are placed in the earlier geographies, _south_ of

the Alabamas and _west_ of the Cherokees. They dwelt at a distance from

the large rivers, yet were located in the districts of the cane, out of

the hard substance of which they made a kind of knife, capable of

answering the principal purposes of this instrument. They were at enmity

with the Iroquois.

ABENAKIES, a nation formerly inhabiting a large part of the

territorial area of the states of New Hampshire and Maine. There were

several tribes, of this nation the principal of which were the

Penobscots, the Norredgewocks, and the Ameriscoggins. They were at

perpetual hostilities with the New England colonists. They had received

missionaries, at an early day, from the French in Canada, and acted in

close concert with the hostile Indians from that quarter. At length in

1724, the government of Massachussetts organized an effective expedition

against them, which ascended the Kennebec, attacked the chief town of

the Norredgewocks, and killed a large number of their bravest warriors.

Among the slain, was found their missionary Sebastian Rasle, who had

taken up arms in their defence. There was found, among his papers, a

copious vocabulary of the language, which has recently been published

under the supervision of Mr. Pickering. In the year 1754, all the

Abenakies, except the Penobscots, removed into Canada. This nation had

directed their attention, almost exclusively, to hunting. At the mouth

of the Kennebec they absolutely planted nothing. Their language, as

observed by Mr. Gallatin, has strong affinities with those of the

Etchemins, and of the Micmacs, of New Brunswick and Nova Scotia; there

are fewer resemblances in its vocabulary to the dialects south of them.

This nation appears to have been called Tarrenteens, by the New England

Indians. Their generic name for themselves, if they had one, is unknown.

The term Abenakie, is one manifestly imposed by Algonquin tribes living

west and south of them. It is derived from wabanung, the east, or a

place of light, and akee, land.

ABEKAS, a name applied, so late as 1750, to a band of the Muscogees,

living on the river Tombigbee, within the present area of Alabama.

ABERNAQUIS, a settlement of the expatriated Abenakies of New England,

in Lower Canada. They subsist themselves at this time in a great measure

by agriculture, and manifest a disposition to improve. From a report

made in 1839 by the American Board of Foreign missions of Boston who

employ a missionary and teacher among them, sixty persons attend

Protestant worship, of which number, 24 are church members. Twenty of

the youth attend a daily school.

ABIGIRAS, an Indian mission formerly under the charge of the order of

Jesuits, in the governmental department of Quito. It is situated on the

river Curasari, 30 leagues from its mouth, and 240 from Quito. It was

founded in 1665 by father Lorenzo Lucero.

ABINGAS, or WABINGAS, a name for a band, or sub-tribe of the River

Indians, of the Mohegan, or Mohekinder stock, who formerly inhabited the

present area of Dutchess county, N. Y., and some adjacent parts of the

eastern shores of the Hudson, above the Highlands.

ABIPONES, an unreclaimed nation of Indians, who inhabit the south shores

of the river Bermejo, in the province of Tucuman, Buenos Ayres. This

nation is said, perhaps vaguely, to have formerly numbered 100,000

souls, but was, at the last accounts, about A.D. 1800, much reduced.

They present some peculiar traits, living as nearly in a state of nature

as possible. The men go entirely naked, subsisting themselves by hunting

and fishing, and passing much of their time in idleness or war. The

women wear little ornamented skins called _queyapi_. Physically, the

people are well formed, of a lofty stature and bearing, robust and good

featured. They paint their bodies profusely, and take great pains to

inspire hardihood. For this purpose they cut and scarify themselves from

childhood; they esteem tiger's flesh one of the greatest dainties,

believing its properties to infuse strength and valor. In war they are

most cruel, sticking their captives on the top of high poles, where,

exposed to the scorching rays of the sun, they are left to die the most

horrid death.

They have no knowledge of God, of laws, or of policy, yet they believe

in the immortality of the soul, and in a land of future bliss, where

dancing and diversions shall prevail. Widows observe celibacy for a

year, during which time they abstain from fish. The females occupy

themselves in sewing hides, or spinning rude fabrics. When the men are

intoxicated--a prevalent vice--they conceal their husbands' knives to

prevent assassinations. They rear but two or three children, killing all

above this number.

ABISCA, an extensive mountainous territory of Peru, lying between the

Yetau and Amoramago rivers, east of the Andes, noted from the earliest

times, for the number of barbarous nations who occupy it. It is a wild

and picturesque region, abounding in forests, lakes and streams, and

affording facilities for the chase, and means of retreat from

civilization, so congenial to savage tribes. An attempt to subjugate

these fierce tribes made by Pedro de Andia in 1538, failed. The same

result had attended the efforts of the emperor Yupanqui.

ABITANIS, a mountain in the province of Lipas, in Peru. In the Quetchuan

tongue, it signifies the ore of gold, from a mine of this metal, which

is now nearly abandoned.

ABITTIBI, the name of one of the tributaries of Moose River, of James'

Bay, Canada. Also a small lake in Canada West, near the settlement of

Frederick, in north latitude 48°, 35´ and west longitude 82°: also, a

lake north of lake Nepissing, in the direction to Moose Fort. It is a

term, apparently derived from nibee, water, and wab, light.

ABITIGAS, a fierce and warlike nation of Indians, in the province of

Tarma in Peru, of the original Quetche stock. They are situated 60

leagues to the east of the Andes. They are barbarians, roving from place

to place, without habits of industry, and delighting in war. They are

numerous, as well as warlike; but like all the non-agricultural tribes

of the region, they are often in want and wretchedness. They are

bounded on the south by their enemies the Ipilcos.

ABO, ABOUOR MICHABO, or the Great Hare, a personage rather of

mythological, than historical note, in the traditions of the Lake

Algonquin tribes. It is not clear, although probable, that he is to be

regarded as identical with Manabosho, or Nanabosho.

ABOJEEG, a celebrated war and hereditary chief of the Chippewa nation,

who flourished during the last century; more commonly written Wabojeeg,

which see.

ABRAHAM, a chief of the Mohawks, who, after the fall of king Hendrick,

so called, at the battle of lake George, in 1755, between the English

and French armies, became the ruling chief of that nation. He was the

younger brother of Hendrick, and lived at the lower Mohawk Castle. He

was of small stature, but shrewd and active, and a fluent speaker.

Numbers of his speeches are preserved, which he delivered, as the ruling

chief of his tribe, in various councils, during the stormy era of 1775,

which eventuated in the American revolution. In the events of that era,

his name soon disappears: as he was then a man of advanced years, he

probably died at his village. It is not known that he excelled in war,

and, at all events, he was succeeded, about this time, in fame and

authority, by a new man in the chieftainship, who rose in the person of

Thyendanegea, better known as Joseph Brant. Abraham, or little Abraham,

as he was generally called, appears from his speeches and policy, to

have thoroughly adopted the sentiments and policy of Sir William

Johnson, of whom, with his tribe generally, he was the friend and

admirer. He was, as his speeches disclose, pacific in his views,

cautious in policy, and not inclined, it would seem, to rush headlong

into the great contest, which was then brewing, and into which, his

popular successor, Brant, went heart and hand. With less fame than his

elder brother Hendrick, and with no warlike reputation, yet without

imputation upon his name, in any way, he deserves to be remembered as a

civilian and chieftain, who bore a respectable rank; as one of a proud,

high spirited, and important tribe. Little Abraham was present at the

last and _final_ council of the Mohawks, with the American

Commissioners, at Albany, in September 1775, and spoke for them on this

occasion--which is believed to have been the last peaceable meeting

between the Americans and the Mohawk tribe, prior to the war.

[NOTE.--Accents are placed over all words of North American origin,

when known. Vowels preceding a consonant, or placed between two

consonants, are generally short: following a consonant, or ending a

syllable or word, they are generally long. Diphthongs are used with

their ordinary power.]

ABSECON. A beach of the sea coast of New Jersey, sixteen miles southwest

of Little Egg Harbor. The word is a derivative from Wabisee, a Swan, and

Ong, a Place.

ABSORÓKA, a name for the Minnetaree tribe of Indians on the river

Missouri. They are philologically of the Dacotah family. See Minnetaree.

ABUCEES, a mission of the Sucumbias Indians, in the province of Quixos,

Quito, which was founded by the order of Jesuits. It is situated on the

shores of a small river, which enters the Putumago, in north latitude O°

36´ longitude 79° 2´ west.

ABURRA, a town, in a rich valley of the same name, in New Grenada,

discovered in 1540, by Robledo. In its vicinity are found many huacas,

or sepulchres of the Indians, in which great riches, such as gold

ornaments, are found deposited. There are, in the vicinity, some streams

of saline water, from which the Indians manufacture salt.

ABWOIN, or BWOIN, a name of the Chippewas, Ottawas, and other modern

Algonquin tribes of the upper Lakes, for the Dacotah or Sioux nation. It

is rendered plural in ug. The word is derived from abwai, a stick used

to roast meat, and is said to have been given to this tribe, in reproach

from the ancient barbarities practised towards their prisoners taken

captive in war. For an account of this tribe, see Dacotah and Sioux.

ABWOINAC; ABWOINA: Terms applied to the general area between the

Mississippi and Missouri, lying north of the St. Peter's, occupied by

Sioux tribes. In the earlier attempts of Lord Selkirk, to plant a colony

in parts of this region, the compound term Assinaboina, was, to some

extent, but unsuccessfully employed. The two former terms are

derivatives from Abwoin, a Sioux, and akee, earth; the latter has the

prefix assin, (ossin,) a stone.

ACAQUATO, a settlement of Indians in the district of Tancitars, in Peru,

reduced in 1788, to fifteen families, who cultivated maize and

vegetables.

ACAMBARO, a settlement of 490 families of Indians, and 80 of _Mustees_,

belonging to the order of St. Francis, in the district of Zelaya, in the

province and bishopric of Mechoacan, seven leagues S. of its capital.

ACAMISTLAHUAC, a settlement of 30 Indian families in the district of

Tasco, attached to the curacy of its capital, from whence it is two

leagues E. N. E.

ACHAMUCHITLAN, a settlement of 60 families of Indians in the district of

Texopilco, and civil division of Zultepec. They sell sugar and

honey--the district also produces maize and vegetables. It is 5 leagues

N. of its head settlement.

ACANTEPEC. The head settlement of Tlapa, embracing 92 Indian families,

including another small settlement in its vicinity, all of whom maintain

themselves by manufacturing cotton stuffs.

ACAPETLAHUALA, a settlement of 180 Indian families, being the principal

settlement of the district of Escateopan, and civil district of

Zaquaepa.

ACARI, a settlement in a beautiful and extensive valley of Camana, in

Peru, noted for a lofty mountain called Sahuacario, on the skirts of

which the native Indians had constructed two fortresses, prior to their

subjugation by the Spanish. This mountain is composed of "misshapen

stones, and sand," and is reported, at certain times of the year to emit

loud sounds, as if proceeding from pent up air, and it is thought to

have, in consequence, attracted the superstitious regard of the ancient

Indian inhabitants.

ACATEPEC. There are five Indian settlements of this name, in Spanish

America.

1. A settlement comprising 860 Indian families, of the order of St.

Francis, in the district of Thehuacan. Forty of these families live on

cultivated estates stretching a league in a spacious valley, four

leagues S. S. W. of the capital.

2. A settlement in the district of Chinantla, in the civil jurisdiction

of Cogamaloapan. It is situated in a pleasant plain, surrounded by three

lofty mountains. The number of its inhabitants is reduced. The Indians

who live on the banks of a broad and rapid river, which intercepts the

great road to the city of Oxaca, and other jurisdictions, support

themselves by ferrying over passengers in their barks and canoes. It is

10 leagues W. of its head settlement.

3. A settlement of 100 Indian families, in the same kingdom; situated

between two high ridges. They are annexed to the curacy of San Lorenzo,

two leagues off.

4. A settlement of 39 Indian families annexed to, and distant one league

and a half N. of the curacy of Tlacobula. It is in a hot valley, skirted

by a river, which is made to irrigate the gardens and grounds on its

borders.

5. A settlement of 12 Indian families in the _mayorate_ of Xicayun of

the same kingdom.

ACATEPEQUE, ST. FRANCISCO, DE, a settlement of 140 Indian families in

the mayorate of St. Andres de Cholula, situated half a league S. of its

capital.

ACATLAN, six locations of Indians exist, under this name, in Mexico.

1. A settlement of 850 families of Indians in the _alcaldia_ of this

name, embracing some 20 Spaniards and _Mustees_. In the vicinity are

some excellent salt grounds. The climate is of a mild temperature, and

the surrounding country is fertile, abounding in fruits, flowers, and

pulse, and is well watered. It is 55 leagues E. S. E. of Mexico.

2. A settlement of 180 Indian families in Xalapa of the same kingdom,

(now republic.) It occupies a spot of clayey ground of a cold moist

temperature, in consequence of which, and its being subject to N. winds,

fruits, in this neighbourhood, do not ripen. Other branches of

cultivation succeed from the abundance of streams of water, and their

fertilizing effects on the soil. This settlement has the dedicatory

title of St. Andres.

3. SAN PEDRO, in the district of Malacatepec, and _alcaldia_ of

Nexapa. It contains 80 Indian families, who trade in wool, and the fish

called _bobo_, which are caught, in large quantities, in a considerable

river of the district.

4. ZITLALA. It consists of 198 Indian families, and is a league

and a half N. of its head settlement of this name.

5. SENTEPEC, a settlement 15 leagues N. E. of its capital. The

temperature is cold. It has 42 Indian families.

6. ATOTONILCO, in the _alcaldia mayor_ of Tulanzingo. It contains

115 Indian families, and has a convent of the religious order of St.

Augustine. It is 2 leagues N. of its head settlement.

ACATLANZINGO, a settlement of 67 Indian families of Xicula of the

alcadia mayor of Nexapa, who employ themselves in the culture of

cochineal plants. It lies in a plain, surrounded on all sides by

mountains.

ACAXEE, a nation of Indians in the province of Topia. They are

represented to have been converted to the catholic faith by the society

of Jesuits in 1602. They are docile and of good dispositions and

abilities. One of their ancient customs consisted of bending the heads

of their dead to their knees, and in this posture, putting them in

caves, or under a rock and at the same time, depositing a quantity of

food for their supposed journey in another state. They also exhibited a

farther coincidence with the customs of the northern Indians, by placing

a bow and arrows with the body of the dead warrior, for his defence.

Should an Indian woman happen to die in child-bed, they put the

surviving infant to death, as having been the cause of its mother's

decease. This tribe rebelled against the Spanish in 1612, under the

influence of a native prophet, but they were subdued by the governor of

the province, Don Francisco de Ordinola.

ACAXETE, Santa Maria de, the head settlement of the district of Tepcaca,

on the slope of the _sierra_ of Tlascala. It consists of 176 Mexican

Indians, 7 Spanish families, and 10 Mustees and Mulatoes. In its

vicinity there is a reservoir of hewn stone, to catch the waters of the

mountain, which are thence conducted to Tepcaca, three leagues N. N. W.

ACAXUCHITLAN, a curacy consisting of 406 Indian families of the

bishopric of La Peubla de los Angeles. It is in the _alcaldia_ of

Tulanzingo, lying 4 leagues E. of its capital.

ACAYUCA, the capital of a civil division of New Spain, in the province

of Goazacoalco, embracing, in its population, 296 families of Indians,

30 of Spaniards, and 70 of mixed bloods. It lies a little over 100

leagues S. E. of Mexico, in lat. 17° 53´ N.

ACAZINGO, St. Juan de, a settlement of the district of Tepcaca,

consisting of 700 families of Indians, 150 of Spaniards, 104 of Mustees,

and 31 of Mulatoes. It is situated in a plain of mild temperature, well

watered, and has a convent and fountain, and a number of "very ancient

buildings."

ACCÓCESAWS, a tribe of Indians of erratic habits, of Texas, whose

principal location was formerly on the west side of the Colorado, about

200 miles S. W. of Nacogdoches. At a remoter period they lived near the

gulf of Mexico: they made great use of fish, and oysters. Authors

represent the country occupied, or traversed by them, as exceedingly

fertile and beautiful, and abounding in deer of the finest and largest

kind. Their language is said to be peculiar to themselves; they are

expert in communicating ideas by the system of signs. About A. D. 1750

the Spanish had a mission among them, but removed it to Nacogdoches.

ACCOMAC, a county of Virginia, lying on the eastern shores of Chesapeak

bay. This part of the sea coast was inhabited by the Nanticokes, who

have left their names in its geography. We have but a partial vocabulary

of this tribe, which is now extinct. It has strong analogies, however,

to other Algonquin dialects. Aco, in these dialects, is a generic term,

to denote a goal, limit, or fixed boundary. Ahkee, in the Nanticoke, is

the term for earth, or land. Auk, is a term, in compound words of these

dialects, denoting wood. The meaning of accomac, appears to be _as far

as the woods reach_, or, the boundary between meadow and woodlands.

ACCOMACS, one of the sub tribes inhabiting the boundaries of Virginia on

its discovery and first settlement. Mr. Jefferson states their numbers

in 1607 at 80. In 1669, when the legislature of Virginia directed a

census of the Indian population, within her jurisdiction, there appears

no notice of this tribe. They inhabited the area of Northampton county.

They were Nanticokes--a people whose remains united themselves or at

least took shelter with the Lenapees, or Delawares.

ACCOHANOCS, a division or tribe of the Powhetanic Indians, numbering 40,

in 1607. They lived on the Accohanoc river, in eastern Virginia.

ACCOMENTAS, a band, or division of the Pawtucket Indians inhabiting the

northerly part of Massachusetts in 1674. (Gookin.)

ACHAGUA, a nation of Indians of New Grenada, dwelling in the plains of

Gazanare and Meta, and in the woods of the river Ele. They are bold and

dexterous hunters with the dart and spear, and in their contests with

their enemies, they poison their weapons. They are fond of horses, and

rub their bodies with oil, to make their hair shine. They go naked

except a small _azeaun_ made of the fibres of the aloe. They anoint

their children with a bituminous ointment at their birth, to prevent the

growth of hair. The brows of females are also deprived of hair, and

immediately rubbed with the juice of _jagua_, which renders them bald

ever after. They are of a gentle disposition but addicted to

intoxication. The Jesuits formerly reduced many of them to the Catholic

faith, and formed them into settlements in 1661.

ACHAFALAYA, the principal western outlet of the Mississippi river. It is

a Choctaw word, meaning, "the long river," from _hucha_, river, and

_falaya_, long. (Gallatin.)

ACKOWAYS, a synonym for a band of Indians of New France, now Canada. See

Acouez.

ACKEEKSEEBE, a remote northern tributary of the stream called Rum river,

which enters the Mississippi, some few miles above the falls of St.

Anthony, on its left banks. It is a compound phrase, from Akeek, a

kettle, and seebe, a stream. It was on the margin of this stream, in a

wide and spacious area, interspersed with beaver ponds, that a

detachment of Gen. Cass's exploring party in July 1820, encamped; and

the next morning discovered an Indian pictorial letter, written on bark,

detailing the incidents of the march.

ACKEEKO, or the Kettle chief, a leading Sauc chief who exercised his

authority in 1820, at an important Indian village, situated on the right

banks of the Mississippi, at Dubuque's mines.

ACHQUANCHICÓLA, the name of a creek in Pennsylvania; it signifies in the

Delaware or Lenapee language, as given by Heckewelder, the brush-net

fishing creek.

ACHWICK, a small stream in central Pennsylvania. It denotes in the

Delaware language, according to Heckewelder, brushy, or difficult to

pass.

ACOBAMBA, a settlement in the province of Angaraes in Peru, near which

are some monumental remains of the ancient race, who inhabited the

country prior to its conquest by the Spanish. They consist, chiefly, of

a pyramid of stones, and the ruins of some well sculptured stone

couches, or benches, now much injured by time.

ACOLMAN, San Augustin de, a settlement of 240 families of Indians of

Tezcoco in Mexico. It is situated in a pleasant valley, with a benign

temperature, and has a convent of Augustine monks.

ACOMES, a fall in the river Amariscoggin, Maine, denoting, in the

Indian, as is supposed, a rest, or place of stopping. From aco, a bound

or point.

ACOMULCO, a village of 12 Indian families in Zochicoatlan, New Spain,

two leagues W. of its capital.

ACONICHI, the name of a settlement of Indians formerly living on the

river Eno, in North Carolina.

ACOTITLAN, a settlement of 15 Indian families, in the _alcaldia_ of

Autlan, Mexico. They employ themselves in raising cattle, making sugar

and honey, and extracting oil from the _cacao_ fruit.

ACOUEZ, a name formerly applied by the French to a band of Indians in

New France. Believed to be identical with Ackoways.

ACQUACKINAC, or ACQUACKINUNK, the Indian name of a town on the W. side

of the Passaic river, New Jersey, ten miles N. of Newark and 17 from New

York. From aco, a limit, misquak, a red cedar, and auk, a stump or trunk

of a tree.

ACQUINOSHIÓNEE, or United People, the vernacular name of the Iroquois

for their confederacy. It appears, from their traditions, communicated

to the Rev. Mr. Pyrlaus, a Dutch missionary of early date, that this

term had not been in use above 50 years prior to the first settlement of

the country: and if so, we have a late date, not more remote than 1559

for the origin of this celebrated union. But this may be doubted.

Cartier discovered the St. Lawrence in 1534, and found them at the site

of Montreal; Verrizani, is said to have entered the bay of New York ten

years before. Hudson entered the river in 1609. Jamestown was founded

the year before. The Pilgrims landed at Plymouth 14 years later. It is

more probable that the 50 years should be taken from the period of the

earlier attempts of the French settlements, which would place the origin

of the confederacy about A. D. 1500. (See Iroquois.)

ACTOPAN, or OCTUPAN, a town and settlement of the Othomies Indians,

situated 23 leagues N. N. E. of Mexico. Its population is put by Alcedo

in 1787, at 2750 families. These are divided into two parties, separated

by the church. It also contains 50 families of Spaniards, Mustees, and

Mulatoes. The temperature is mild, but the ground is infested with the

cactus, thorns and teasel, which leads the inhabitants to devote their

attention to the raising of sheep and goats. In this vicinity are found

numbers of the singular bird, called _zenzontla_, by the Mexican

Indians.

ACTUPAN, a settlement of 210 families of Indians in the district of

Xocimilco, Mexico.

ACUIAPAN, a settlement of 58 Indian families, in the _alcaldia mayor_

of Zultepec, annexed to the curacy of Temascaltepec. They live by dressing

hides for the markets--ib.

ACUILPA, a settlement of 92 Indian families, in the magistracy of Tlapa,

Mexico. It is of a hot and moist temperature, yielding grain, and the

white medicinal earth called _chia_, in which they carry on a trade.

ACUIO, a considerable settlement of Spaniards, Mustees, Mulatoes, and

Negroes, 30 leagues W. of Cinaqua, in the curacy of Tauricato, Mexico;

embracing 9 Indian families.

ACULA, SAN PEDRO DE, an Indian settlement of 305 families, four leagues

E. of Cozamaloapan, its capital. It is situated on a high hill, bounded

by a large lake of the most salubrious water, called _Peutla_ by the

natives. This lake has its outlet into the sea through the sand banks of

Alvarado, and the lake is subject to overflow its banks in the winter

season.

ACUTITLAN, an Indian settlement of 45 families, in the district of

Tepuxilco, Mexico, who trade in sugar, honey, and maize. It is five

leagues N. E. of Zultepec, and a quarter of a league from Acamuchitlan.

ACUTZIO, an Indian settlement of Tiripitio, in the magistracy of

Valladolid, and bishopric of Mechoacan, Mexico. It contains 136 Indian

families, and 11 families of Spaniards and Mustees. Six cultivated

estates in this district, producing wheat, maize, and other grains,

employ most of this population, who also devote part of their labour to

the care of large and small cattle.

ADAES, or ADAIZE, a tribe of Indians, who formerly lived forty miles

south west from Natchitoches, in the area of country, which now

constitutes a part of the republic of Texas. They were located on a

lake, which communicates with the branch of Red-river passing Bayou

Pierre. This tribe appears to have lived at that spot, from an early

period. Their language is stated to be difficult of acquisition, and

different from all others, in their vicinity. They were at variance with

the ancient Natchez, and joined the French in their assault upon them in

1798. They were intimate with the Caddoes, and spoke _their_ language.

At the last dates, (1812) they were reduced to twenty men, with a

disproportionate number of women. The synonyms for this now extinct

tribe are, Adayes; Adees; Adaes; Adaize.

ADARIO, a celebrated chief of the Wyandot nation, who was at the height

of his usefulness and reputation, about 1690. He was able in the

councils of his tribe, shrewd and wily in his plans, and firm and

courageous in their execution. The Wyandots, or Hurons as they are

called by the French, were then living at Michilimackinac, to which

quarter they had been driven by well known events in their history. The

feud between them and their kindred, the Iroquois, still raged. They

remained the firm allies of the French; but they were living in a state

of expatriation from their own country, and dependant on the friendship

and courtesy of the Algonquins of the upper lakes, among whom they had

found a refuge. Adario, at this period, found an opportunity of making

himself felt, and striking a blow for the eventual return of his nation.

To understand his position, a few allusions to the history of the period

are necessary.

In 1687, the English of the province of New York, resolved to avail

themselves of a recent alliance between the two crowns, to attempt a

participation in the fur trade of the upper lakes. They persuaded the

Iroquois to set free a number of Wyandot captives to guide them through

the lakes, and open an intercourse with their people. Owing to the high

price and scarcity of goods, this plan was favored by Adario and his

people, and also by the Ottowas and Pottowattomis, but the enterprise

failed. Major McGregory, who led the party, was intercepted by a large

body of French from Mackinac, the whole party captured and their goods

were distributed gratuitously to the Indians. The lake Indians, who had

covertly countenanced this attempt, were thrown back entirely on the

French trade, and subjected to suspicions which made them uneasy in

their councils, and anxious to do away with the suspicions entertained

of their fidelity by the French. To this end Adario marched a party of

100 men from Mackinac against the Iroquois. Stopping at fort Cadarackui

to get some intelligence which might guide him, the commandant informed

him that the governor of Canada, Denonville, was in hopes of concluding

a peace with the Five Nations, and expected their ambassadors at

Montreal in a few days. He therefore advised the chief to return. Did

such a peace take place, Adario perceived that it would leave the

Iroquois to push the war against his nation, which had already been

driven from the banks of the St. Lawrence to lake Huron. He dissembled

his fears, however, before the commandant, and left the fort, not for

the purpose of returning home, but to waylay the Iroquois delegates, at

a portage on the river where he knew they must pass. He did not wait

over four or five days, when the deputies arrived, guarded by 40 young

warriors, who were all surprised, and either killed or taken prisoners.

His next object was to shift the blame of the act on the governor of

Canada, by whom he told his prisoners, he had been informed of their

intention to pass this way, and he was thus prepared to lie in wait for

them. They were much surprised at this apparent act of perfidy,

informing him at the same time, that they were truly and indeed on a

message of peace. Adario affected to grow mad with rage against

Denonville, declaring that he would some time be revenged on him for

making him a tool, in committing so horrid a treachery. Then looking

steadfastly on the prisoners among whom was Dekanefora, the head chief

of the Onondaga tribe, "Go," said he, "my brothers, I untie your bonds,

and send you home again, although our nations be at war. The French

governor has made me commit so black an action, that I shall never be

easy after it, until the Five Nations have taken full revenge." The

ambassadors were so well persuaded of the perfect truth of his

declarations, that they replied in the most friendly terms, and said the

way was opened to their concluding a peace between their respective

tribes, at any time. He then dismissed his prisoners, with presents of

arms, powder and ball, keeping but a single man (an adopted Shawnee) to

supply the place of the only man he had lost in the engagement. By one

bold effort he thus blew up the fire of discord between the French and

their enemies, at the moment it was about to expire, and laid the

foundation of a peace with his own nation. Adario delivered his slave to

the French on reaching Mackinac, who, to keep up the old enmity between

the Wyandots and the Five Nations, ordered him to be shot. On this

Adario called up an Iroquois prisoner who was a witness of this scene,

and who had long been detained among them, and told him to escape to his

own country, and give an account of the cruelty of the French, from whom

it was not in his power to save a prisoner he had himself taken.

This increased the rage of the Five Nations to such a pitch, that when

Mons. Denonville sent a message to disown the act of Adario, they put no

faith in it, but burned for revenge. Nor was it long before the French

felt the effects of their rage. On the 26th of July, 1688, they landed

with 1200 men on the upper end of the island of Montreal, and carried

destruction wherever they went. Houses were burnt, plantations sacked,

and men, women and children massacred. Above a thousand of the French

inhabitants were killed, and twenty-six carried away prisoners, most of

whom were burnt alive. In October of the same year, they renewed their

incursion, sweeping over the lower part of the island as they had

previously done the upper. The consequences of these inroads were most

disastrous to the French, who were reduced to the lowest point of

political despondency. They burnt their two vessels on Cadarackui lake,

abandoned the fort, and returned to Montreal. The news spread far and

wide among the Indians of the upper lakes, who, seeing the fortunes of

the French on the wane, made treaties with the English, and thus opened

the way for their merchandise into the lakes.--[Colden.]

Such were the consequences of a single enterprise, shrewdly planned and

vigorously executed. The fame of its author spread abroad, and he was

every where regarded as a man of address, courage and abilities. And it

is from this time, that the ancient feud between the Wyandots and their

kindred, the Five Nations, began to cool. They settled on the straits of

Detroit, where they so long, and up to the close of the late war (1814,)

exercised a commanding influence among the lake tribes, as keepers of

the general council fire of the nations.

La Hontan, in his Travels in New France, relates some conversations with

this chief, on the topic of religion, which may be regarded, almost

exclusively, as fabulous.

ADAYES, ADAES, and ADEES, forms of orthography, occurring in various

writers, for the Adaize Indians, which see.

ADEQUATÁNGIE, a tributary of the eastern head waters of the river

Susquehanna in New-York. The word is Iroquois.

ADDEES, the number of this tribe, residing on the waters of Red River,

in Louisiana, in 1825, is stated, in an official report, from the war

department of that year, at twenty-seven.

ADÓLES, a settlement of Indians in the province of Orinoco. They were of

the Saliva nation. The settlement was destroyed by the Caribs in 1684.

ADIRÓNDACKS, the name of the Iroquois tribes for the Algonquins. The

consideration of their history and characteristics, as a family of

tribes, will be taken up, under the latter term.

ADIRONDACK MOUNTAINS, a name bestowed, in the geological survey of New

York, upon the mountains at the source of the Hudson River.

ADIK, IÁ-BA. See Iaba Wadik.

ADIKÍMINIS, or Cariboo Island; an island situated in the north eastern

part of lake Superior, which is invested with no other importance than

it derives from Indian mythology and superstition. It is small and has

seldom been visited. The Chippewas believe that this is one of the

places of residence of their local manitoes, and that it was formerly

inhabited by Michabo or Manabosho. Early travellers, who notice this

belief, represent its shores to be covered with golden sands, but that

these sands are guarded by powerful spirits, who will not permit the

treasure to be carried away. Many fanciful tales are told of its having

been once attempted, when a huge spirit strode into the water, and

reclaimed the shining treasure. This is Carver's version, who, however,

confounds it with another contiguous island. Henry, who visited it in

his search after silver mines, in 1765, says that the Indians told him

that their ancestors had once landed there, being driven by stress of

weather, but had great difficulty in escaping from the power of enormous

snakes. He calls it the Island of Yellow Sands. It abounded certainly

with hawks in his day, one of whom was so bold as to pluck his cap from

his head. He found nothing to reward his search but a number of

Cariboos, which is the American reindeer, of which no less than 13 were

killed, during his stay of three days. He represented it to be 12 miles

in circumference, low, and covered with ponds, and to be sixty miles

distant from the north shore of the lake. He thinks it is perhaps the

same island which the French called _Isle de Pontchartrain_.

AFFAGOULA, a small village of Indians, of Louisiana, who were located in

1783 near Point Coupé, on the Mississippi.

AGACES, a nation of Indians of the province of Paraguay. They are

numerous, valiant, and of a lofty stature. They were, in ancient times,

masters of the banks of the Paraguay, waging war against the Guavanies,

and keeping the Spaniards at bay, but were at last subjugated in 1542,

by Alvar Nunez Cabeza de Vaca, governor of the province.

AGARIATA, an Iroquois chief, who, having gone on an embassy of peace

about 1688, to Canada, the governor, Monsieur Coursel, being

exasperated against him, on account of bad faith and a violation of a

treaty, caused him to be hanged in the presence of his countrymen.

AGAMENTIGUS, a mountain of considerable elevation, eight miles from York

harbour, Maine; also, a river of the same vicinity, which derives its

waters chiefly from the influx of Piscataqua bay. The termination of the

name in _us_, is foreign, and not in accordance with the Abenakie

dialects of this coast.

AGAMUNTIC, the name of a small lake, or pond, of Maine, which discharges

its waters through the west branch of the Chaudiere river.

AGAWAMS, a band of Indians of the Pokenoket, or Wampanoag type, who

formerly lived at various periods, in part in Sandwich, in part in

Ipswich, and in part in Springfield, Massachusets. The word is written

with some variety, in old authors, the chief of which, are, the addition

of another g, and the change of the penultimate a to o.

AGIOCOCHOOK, a name of the Indians, for the White Mountains of

New-Hampshire; of which the penultimate ok, is the plural. This group is

also called, according to President Allen, Waumbek--a word, which in

some of the existing dialects of the Algonquin, is pronounced Waubik,

that is, White Rock.

AGNALOS, a tribe of infidel Indians, inhabiting the mountains north of

the river Apure, in New Grenada.

AGRIAS, a tribe of Indians, formerly very numerous, of the government of

Santa Marta, to the north of the Cienegra Grande. They are, at present,

considerably reduced.

AGUA DE CULEBRA, San Francisco Xavier De La, a _reduccion_ of

Indians of the Capuchins, of the province of Venezuela. The vicinity

produces, in abundance, cacao, yucao, and other vegetable productions.

AGUACAGUA, an Indian mission, on a branch of the Oronoco, called Caroni.

AGUACATLAN, an Indian mission of Xala, in Mexico. In 1745, it contained

80 families of Indians, who cultivated maize and French beans.

AGUALULCO, the capital of the jurisdiction of Izatlan, New Galicia,

which in 1745, contained 100 Indian families.

AGUANOS, a settlement in the province of Mainas, Quito, so called from

the Indians of whom it is composed.

AGUARICO, an Indian mission of the Jesuits, on the shores of the river

Napo, of the province of Máinás, Quito.

AGUARINGUA, an ancient and large settlement of Indians of the Taironas

nation, in Santa Marta.

AGUILUSCO, a settlement of the district of Arantzan, in the province of

Mechoacan, which contains 36 Indian families. They subsist by sowing

seed, cutting wood, making saddle trees, and manufacturing vessels of

fine earthen ware.

AHAPOPKA, a lake of Florida, having its outlet through the Oclawaha

river of the St. John's.

AHASIMUS, an ancient Indian name, for the present site of Jersey city,

Hudson county, New Jersey.

AHOME, or Ahoma, a nation of Indians, living on the banks of the river

Zaque, in the province of Cinaloa, of California. They are located four

leagues from the gulf, in extensive and fertile plains, and are said to

be superior, by nature, to the other Indians of New Spain. Some of their

customs denote this. They abhor poligamy, they hold virginity in the

highest estimation. Unmarried girls, by way of distinction, wear a small

shell suspended to their neck, until the day of their nuptials, when it

is taken off by the bridegroom. They wear woven cotton. They bewail

their dead a year, at night and morning. They are gentle and faithful in

their covenants and engagements.

AHOUANDÁTE, a name for the tribe of the Wyandots, which is found on

ancient maps of the Colonies.

AHUACATLAN, the name of four separate settlements of Mexico, containing,

respectively, 51, 13, 450, and 160 families of Indians.

AHUACAZALCA, Nueva Espána. At this place, 56 families of Indians live by

raising rice and cotton. It is in the district of San Luis de la Costa.

AHUACAZINGO, in the district of Atengo, Nueva Espána, contains 46 Indian

families.

AHUALICAN, of the same province, has 36 Indian families.

AHUATELCO, ib. Has 289 families, who cultivate wheat and raise cattle.

AHUATEMPA, ib. Has 39 families.

AHUATEPEC, ib. Has 32 families.

AHUAZITLA, ib. Has 36 families, who trade _inchia_, a white medicinal

earth, grain and earthen-ware.

AHWAHAWA, a tribe of Indians who were found in 1805 to be located a few

miles above the Mandans, on the south west banks of the Missouri. They

are believed to have been a band of the Minnitares. They numbered at

that date 200. They were at war with the Snake Indians. They claim to

have once been a part of the Crow nation. They professed to have been

long residents of the spot occupied. The name has not been kept up, and

does not appear in recent reports from that quarter. Their history is,

probably, to be sought in that of the Mandans and the Minnetares.

AIAHUALTEMPA, a settlement of Chalipa, Mexico, containing 36 Indian

families.

AIAHUALULCO, ib. Two settlements of this name, contain, respectively, 70

and 42 Indian families.

AIAPANGO, ib. contains 100 Indian families.

AIATEPEC, ib. has 45 families of natives.

AIAUTLA, ib. has 100 families.

AICHES, a settlement of Indians of Texas, situated on the main road to

Mexico.

AIECTIPAC, Mexico. Twenty-one Indian families reside here.

AINSE, a Chippewa chief of Point St. Ignace, Mechilimackinac county,

Michigan. The population of this band, as shown by the government census

rolls in 1840, was 193, of whom 33 were men, 54 women, and 106 children.

They support themselves by the chase and by fishing. They cultivate

potatoes only. They receive, together with the other bands, annuities

from the government, in coin, provisions, salt, and tobacco, for which

purpose they assemble annually, on the island of Michilimackinac. The

name of this chief is believed to be a corruption from Hans.

AIOCUESCO, an Indian settlement of Chalipa, Mexico. Has 400 Indian

families.

AIOCTITLAN, ib. Has 76 ditto.

AIOZINAPA, ib. Has 34 ditto.

AIOZINGO, ib. Has 120 ditto.

AIRICOS, a nation of Indians inhabiting the plains of Cazanare and Meta

in the new kingdom of Grenada, to the east of the mountains of Bogota.

They inhabit the banks of the river Ele. They are numerous and warlike,

and feared by all their neighbours, for their valour and dexterity in

the use of arms. In 1662 Antonio de Monteverde, a Jesuit, established a

mission among them, and baptized numbers.

AISHQUÁGONABEE. A Chippewa chief, of some note, of a mild and dignified

carriage, living on Grand Traverse Bay, on the east shores of lake

Michigan. In 1836 he formed a part of the delegation of Chippewa and

Ottowa chiefs, who proceeded to Washington city, and concluded a treaty

ceding their lands to the U. S. from Grand river on lake Michigan, to

Chocolate river on lake Superior. The name signifies, the first feather,

or feather of honour. The population of his village in 1840, as shown by

the census rolls, was 207, of whom 51 were men, or heads of families, 49

women, and 107 children. They receive annuities annually at

Michilimackinac. They subsist by the chase, by planting corn, beans and

potatoes, and by fishing.

AISHKEBUGÉKOZH, or the Flat Mouth, called Guelle Platte, in the patois

of the Fur Trade. The Head chief of the band of the Chippewas, called

Mukundwas or Pilligers, who are situated at Leech Lake, on the sources

of the Mississippi. This band, it is estimated, can furnish 200

warriors. They are a brave and warlike people, and are at perpetual war

with their western neighbours, the Sioux. They subsist by the chase, and

by taking white fish in the lake. Some corn and potatoes are also raised

by the women and the old and superannuated men of the band. They are a

fierce, wild, untamed race, strong in their numbers, and proud and

confident in their success in war, and the comparative ease with which

they procure a subsistence from the chase. They adhere to their ancient

religious ceremonies and incantations, and are under the government of

their native priests, jossakeeds and seers. Aishkebugekozh, has for many

years exercised the political sway over them, leading them, sometimes to

war, and presiding, at all times, in their councils. He is a shrewd man,

of much observation and experience in the affairs of the frontiers. He

is of a large, rather stout frame, broad shoulders and chest, and broad

face, with a somewhat stern countenance, denoting decision of character

and capacity to command. Thin and extended lips, parted in a right line

over a prominent jaw, render the name, which his people have bestowed on

him, characteristic. By the term Kozh, instead of Odoan, the true

meaning of it is rather muzzle, or snout, than mouth, a distinction

which the French have preserved in the term _Guelle_.

AIUINOS, a nation of Indians, of the government of Cinaloa, New Spain.

They live in the north part of the province. They formerly dwelt in

lofty mountains, to escape the effects of war with other nations. In

1624, the Jesuits established a mission amongst them. They are docile,

well inclined, and of good habits.

AIUTLA, a settlement of New Spain, containing 187 Indian families.

Another location of the same name contains 23 families.

AJOUES, a tribe of Indians of Louisiana, in its ancient extent, while it

existed under the government of the French. The word, as expressed in

English orthography, is Iowas, and the tribe will be considered under

that head.

AKÓSA, an Odjibwa chief, living on the peninsula of Grand Traverse Bay,

lake Michigan, known for his good will towards the mission established

near his village, by the American Board, in 1839. In the recess periods

of hunting, he is attentive on the means of instruction furnished at

that station. He enjoins on his children attendance at the school. He

bestows a punctual care in planting his corn-field and garden. He has

erected a good dwelling house of logs, and supplied it with several

articles of plain household furniture. He is of a mild and pleasing

character, and appreciates and acknowledges the superiority of

agriculture and civilization over the uncertainties of the chase.

Without distinction in war, or eloquence, or a genealogy of warriors to

refer to, and consequently, of but little general note or fame in his

tribe, he is an active hunter, and stable, temperate man, and may be

regarded as a fair average specimen, physically and mentally, of the

race. The band of Akosa mustered 160 souls, on the pay rolls of 1840, of

which number, 37 were men, 42 women, and 89 children. They receive their

annuities at Michilimackinac.

AKANSA, a synonym of Arkansas.

ALABÁMA, one of the United States of America. The name is derived from a

tribe of Indians, who formerly inhabited the banks of the river of the

same name. This river, on its junction with the Tombigbee, forms the

Mobile. The Alabama Indians, were succeeded in the occupancy of this

river by the Creeks, or Muscogees. They withdrew towards the west. In

1790 their descendants lived in a village, eligibly situated, on several

swelling green hills on the banks of the Mississippi. No accounts of

them are given in recent reports. They appear to have continued their

route westward by the way of Red River. The precise period of their

crossing the Mississippi is not known. They came to Red River about the

same time as the Bolixies and Appalaches. Their language is represented

to be the Mobilian, as denominated by Du Pratz, that is the Chacta. Part

of them lived, at the end of the 18th century, on Red River, sixteen

miles above Bayou Rapide. Thence they went higher up the stream, and

settled near the Caddoes, where they raised good crops of corn. Another

party, of about 40 men, lived in Apalousas district, where they

cultivated corn, raised and kept horses, hogs and cattle, and exhibited

a quiet and pacific character. From a statement published in a paper, at

Houston, the seat of government of Texas, in 1840, their descendants

were then settled on the river Trinity, in that republic, where they are

associated with the Coshattas, forming two villages, numbering two

hundred warriors, or about 1000 souls. They preserve, in this new

location, the pacific and agricultural traits noticed during their

residence in Louisiana.

ALACHUA, an extensive level prairie, in Florida, about 75 miles west of

St. Augustine. The ancient Indian town of Alachua, stood on its borders,

but its inhabitants removed to a more healthful position at Cuscowilla.

ALACLATZALA, a settlement in the district of St. Lewis, New Spain,

containing 125 Indian families.

ALAHUITZLAN, ib. a settlement having 270 Indian families.

ALAPAHA, one of the higher tributary streams of the Suwannee river, in

Florida.

ALASKE, or ONALASKA, a long peninsula on the N. W. coast of America. At

its termination, are a number of islands, which form a part of the

cluster called the northern Archepelago.

ALBARRADA, a settlement of Indians in the kingdom of Chile, situated on

the shores of the river Cauchupil. Also a settlement of New Spain,

containing 22 Indian families.

ALEMPIGON improperly written for Nipigon, a small lake north of lake

Superior.

ALFAXAIUCA, a settlement of New Spain, containing 171 Indian families.

ALGANSEE, a township of the county of Branch, Michigan. It is a compound

derivative from Algonkin, _gan_, a particle denoting a lake, and

mushcodainse, a prairie.

ALGIC, an adjective term used by the writer, to denote a genus or family

of tribes who take their characteristic from the use of the Algonquin

language. It is a derivative from the words _Algonquin_, and _Akee_,

earth, or land.

ALGONQUIN, a nation of Indians who, on the discovery and settlement of

Canada, were found to occupy the north banks of the St. Lawrence between

Quebec, Three Rivers, and the junction of the Utawas. Quebec itself is

believed to be a word derived from this language, having its origin in

Kebic, the fearful rock or cliff. When the French settled at Quebec,

fifteen hundred fighting men of this nation lived between that nation

and Sillery. They were reputed, at this era, to be the most warlike and

powerful people in North America, and the most advanced in their policy

and intelligence. Colden speaks of them as excelling all others. On the

arrival of Champlain, who, although not the discoverer of the country,

was the true founder of the French power in Canada, they were supplied

with fire arms, and even led to war, by that chivalric officer, against

their enemies, the Iroquois. They were stimulated to renewed exertions

in various ways, by the arrival of this new power, and carried the

terror of their arms towards the south and south-west. They were in

close alliance with the Wyandots, a people who, under the names of

Quatoghies and Hurons, on Cartier's arrival in 1534, were seen as low

down the St. Lawrence as the island of Anticosti, and bay Chaleur. But

as soon as the Iroquois had been supplied with the same weapons, and

learned their use, the Algonquins were made to feel the effects of their

courage, and combined strength. The Wyandots were first defeated in a

great battle fought within two leagues of Quebec. The Iroquois next

prepared to strike an effective blow against the collective tribes of

kindred origin, called Algonquins. Under the pretence of visiting the

Governor of Canada, they introduced a thousand men into the valley of

the St. Lawrence, when, finding their enemies separated into two bodies,

the one at the river Nicolet, and the other at Trois Rivière, they fell

upon them unawares, and defeated both divisions. In this defeat the

Nipercerinians (Nipessings) and the Atawawas (Ottowas) who then lived on

the banks of the St. Lawrence, participated. The former, who were indeed

but the Algonquins, under their proper name, drew off towards the

north-west. The Atawawas migrated to the great chain of the Manatoulines

of lake Huron, whence they have still proceeded further towards the west

and south, until they reached L'arbre Croche and Grand River of

Michigan, their present seats. The Quatoghies or Wyandots fled to the

banks of the same Lake (Huron) which has derived its name from the

celebrity of their flight to, and residence on its banks.

Of the Algonquins proper who remained on the St. Lawrence, and who are

specifically entitled to that name, but a limited number survive. About

the middle of the 17th century, they were reduced to a few villages near

Quebec, who were then said to be "wasted, and wasting away under the

effects of ardent spirits." Subsequently, they were collected, by the

Catholic Church, into a mission, and settled at the Lake of Two

Mountains, on the Utawas or Grand River of Canada, where they have been

instructed in various arts, and effectually civilized. There, their

descendants still remain. They are a tall, active, shrewd, lithe,

energic race. Parties of them have been engaged as voyagers and hunters,

within modern times, and led in the prosecution of the fur trade into

the remote forests of the north-west. In these positions, they have

manifested a degree of energy, hardihood, and skill in the chase, far

beyond that possessed by native, unreclaimed tribes. The Algonquin

women, at the Lake of Two Mountains, make very ingenious basket and bead

work, in which the dyed quills of the porcupine, and various coloured

beads of European manufacture, are employed. They also make finger rings

out of moose hair, taken from the breast tuft of this animal, in which

mottoes or devices are worked. They have melodious soft voices, in

chanting the hymns sung at the mission. This tribe is called

Odishkuaguma, that is, People-at-the-end-of-the-waters, by the Odjibwas.

They were called Adirondacks, by the Six Nations. The term Algonquin,

which we derive from the French, is not of certain etymology. It appears

at first to have been a _nom de guerre_, for the particular people, or

tribe, whose descendants are now confined to the position at the Lake of

Two Mountains. It was early applied to all the tribes of kindred origin.

And is now a generic term for a family or primitive stock of tribes in

North America, who either speak cognate dialects, or assimilate in the

leading principles of their languages.

The number of these tribes still existing, is very large, and viewed in

the points of their greatest difference, the variations in the

consonantal and diphthongal sounds of their languages, are considerable.

As a general geographical area, these tribes, at various periods from

about 1600, to the present time, ethnographically covered the Atlantic

coast, from the northern extremity of Pamlico-sound to the Straits of

Bellisle, extending west and north-west, to the banks of the Missinipi

of Hudson's Bay, and to the east borders of the Mississippi, as low as

the junction of the Ohio. From this area, the principal exceptions are

the Iroquois of New York, the Wyandots west, and the Winnebagoes and

small bands of the Docotahs. The grammatical principles of these

dialects, coincide. As a general fact, in their lexicography the letters

f, r and v are wanting. The dialects derive their peculiarities, in a

great measure, from interchanges between the sounds of l and n, b and p,

d and t, g and k, in some of which, there is a variance even in distant

bands of the same tribe. The language is transpositive. In its

conjugations, the pronouns are incorporated with the verb, either as

prefixes or suffixes. Its substantives are provided with adjective

inflections, denoting size and quality. Its verbs, on the other hand,

receive substantive inflections. Gender is, as a rule, lost sight of, in

the uniform attempt, to preserve, by inflections, a distinction between

animate and inanimate, and personal or impersonal objects. It is

remarkable for the variety of its compounds, although the vocabulary

itself, is manifestly constructed from monosyllabic roots. All its

substantives admit of diminutives, but, in no instance, of

augmentatives. They also admit of derogative and prepositional

inflections. The comparison of adjectives, is not, on the contrary, made

by inflections, but by separate words. There is no dual number, but in

all the dialects, so far as examined, a distinction is made in the

plural of the first person, to denote the inclusion or exclusion of the

object. There is no distinction between the pronoun, singular and

plural, of the third person. The language has some redundancies, which

would be pruned off by cultivation. It has many liquid and labial

sounds. It has a soft flow and is easy of attainment. It is peculiarly

rich and varied, in its compound terms for visible objects, and their

motions or acts. Streams, mountains, vallies, and waters, in all their

variety of appearance, are graphically described. It is equally suited

to describe the phenomena of the heavens, the air, tempests, sounds,

light, colours, motion, and the various phases of the clouds and

planetary bodies. It is from this department, that a large portion of

their personal names are taken.

It is true that many of the grammatical principles of the Algonquin

languages, are also developed in other stocks. Yet these stocks are not

as well known. It was chiefly in the area of the Algonquin tribes, that

the British and French, and Dutch and Swedish colonists settled, and the

result of enquiry, through a long period, has accumulated most materials

in relation to this type of the American languages. Specific notices of

each of the subdivisions of this stock, will be given under the

appropriate names.

The general synonyms for this nation are but few. The principal

differences in the orthography, between the French and English writers

consist in the latter's spelling the last syllable _quin_, while the

former employ _kin_. In old encyclopædias and gazetteers, the phrase

Algonquinensis, is used. The term Abernaquis, is also a French mode of

annotation for the same word, but is rather applied at this time to a

specific band. The word Algic, derived from the same root, has been

applied by the writer to the entire circle of the Algonquin tribes, in

their utmost former extent in North America. Mr. Gallatin has proposed

the term "Algonkin-Lenape," as a philological denomination for this

important family. Their own name for the race, is a question of some

diversity of opinion. Those particular tribes, who were found on the

Atlantic coast between the Chesapeak-bay and the Hudson, called

themselves Lenapes, generally with the prefixed or qualifying noun of

Linno, or Lenno. Other tribes extending over the largest area of the

union, and of British America, inhabited by this stock, denote

themselves as a race, by the term Anishinábá, that is, the common

people.

The term Lenápe, signifies a male, and is identical in sense with the

Algonquin word Iába. If Lenno, or Linno be, as some contend, a term

denoting _original_, they must be conceded to have had more forethought,

and a greater capacity for generalization, than other stocks have

manifested, by calling themselves, Original Men. If, however, it only

implies, as others acquainted with this language, assert, _common_ or

_general_, then is here perceived to be a perfect identity in the

meaning of the two terms.

ALGONAC, a village of the county of St. Clair, Michigan, which is

pleasantly situated on the banks of the river St. Clair. It is a term

derived from the word Algonquin, and _akee_, earth or land.

ALGONQUINENSIS, a term used in old gazetteers and geographical

dictionaries, for the Algonquins.

ALIETANS, a name for the Shoshones, or Snake Indians. See Ietans.

ALIBAMONS, or ALIBAMIS, ancient forms of orthography for the tribe of

the Alabamas.

ALINA, a settlement of Pinzandarc, New Spain, containing 20 Indian

families, who have a commerce in maize and wax.

ALIPKONCK, an Indian village which, in 1659, stood on the east banks of

the river Hudson, between the influx of the Croton, then called by the

Dutch Saehkill, and the Indian village of Sing Sing. [Osinsing.]

Aneebikong? place of leaves, or rich foliage.

ALLCA, an ancient province of the kingdom of Peru, south of Cuczo,

inhabited by a race of natives, who made a vigorous stand against Manco

Capac, the fourth emperor of the Incas, and called the conqueror. In

this defence, they were favoured by the rugged character of the country,

which abounds in woods, mountains, lakes, and gold and silver mines.

ALLEGAN, an agricultural and milling county of the state of Michigan,

bordering on the east shores of lake Michigan. It is a derivative word,

from Algonkin, and _gan_ the penultimate syllable of the Odjibwa term

Sa-gí-é-gan, a lake.

ALLEGHANY, the leading chain of mountains of the United States east of

the Mississippi, also one of the two principal sources of the Ohio

river. Indian tradition attributes the origin of this name to an ancient

race of Indians who were called Tallegewy, or Allegewy. This nation,

tradition asserts, had spread themselves east of the Mississippi and of

the Ohio. They were a warlike people, and defended themselves in long

and bloody wars, but were overpowered and driven south by a confederacy

of tribes, whose descendants still exist in the Algonquin and Iroquois

stocks. Such is the account of the Delawares.

ALMOLOIA, a settlement of Zultepec in New Spain, of 77 Indian families;

also, in Metepec, in the same kingdom, of 156 families.

ALMOLOLOAIAN, a settlement in the district of Cohma, New Spain, of 60

Indian families.

ALOTEPEC, ib. has 67 families.

ALOZOZINGO, ib. has 110 families.

ALPIZAGUA, ib. has 36 families.

ALPOIECA, ib. has 42 families. Another, same name, of 115 families.

ALPOIECAZINGO, ib. has 140 families.

ALPONECA, ib. has 30 families. Another, same name, 77 families.

ALTAMAHA, a river of Georgia.

ALTOTONGA, the name of a settlement of Xalapa, in New Spain. The word

signifies in the Mexican language, hot and saltish water, and this comes

from the intermingled qualities of two streams which originate in a

mountain near to each other, and form by their junction a river which

runs into the lake of Alchichica.

ALZOUI, a settlement of 190 Indian families, of Tlapa, in New Spain, or

Mexico. They are industrious, cultivating maize, cotton, French beans

and rice.

ALMOUCHICO, the Indian name for New England, on the map of "Novi

Belgii," published at Amsterdam in 1659.

AMACACHES, a nation of Indians of Brazil, of the province of Rio

Janiero. They inhabit the mountains south of the city. They are

numerous, and much dreaded, on account of the desperate incursions they

have made into the Portuguese settlements. Their weapons are darts, and

macanaw, a kind of club made of a very heavy wood. They poison their

arrows and lances.

AMALISTES, a band of Algonquins, living on the St. Lawrence, and

numbering 500 in 1760.

AMANALCO, an Indian settlement of the district of Metepeque, Mexico, of

1224 families.

AMAPAES, a barbarous nation of Indians in New Andalusia, to the west of

the river Orinoco, near the mountains of Paria. They are valiant and

hardy; sincere and faithful in their engagements. They live by the chace

and by fishing. They make arms, which are tipped by vegetable poisons.

They are at war with the Isaperices. Their territory is called, after

them, Amapaya.

AMAPILCAN, a settlement of Tlapa, Mexico, containing 15 Indian families.

AMATEPEC, an Indian settlement of Zultepec, Mexico, situated on the top

of a mountain, consisting of 80 families. Another settlement, of the

same name, in the district of Toltontepec, has 15 Indians families. Both

have a cold temperature.

AMATICLAN, a settlement of Huitepec, in Mexico, containing 43 Indian

families.

AMATINCHAN, a settlement of Tlapa, Mexico, containing 62 Indian

families.

AMATLAN, a settlement of Tanzitaro, Mexico, containing 60 Indian

families. Another settlement of San Louis, has 380 families. Another, in

the district of Cordova, has 220. Another, in Zacatlan 248. Another, in

Cozamaopan has 150. All these bear the same name, with the prefix of the

dedicatory patron, Santa Ana.

AMBOY, a bay of New Jersey. This part of the state was occupied, in

ancient time, by a tribe or band of the Minci, who were called

Sauhikans.

AMEALCO, a settlement of Querataro, Mexico, containing 38 Indian

families.

AMECA, a settlement of Autlan, Mexico, containing 43 Indian families.

AMECAMECA, a settlement of Chalco, Mexico, containing 570 Indian

families.

AMECAQUE, a settlement of Calpa, Mexico, containing 275 Indian families.

AMERICA; no nation of Indians on this continent, had, so far as we know,

ever generalized sufficiently to bestow a generic name on the continent.

The Algonquin terms "Our Country," AINDANUKEYAN, and "The West," KABEAN,

were probably the most comprehensive which their intercourse or ideas

required. Equivalents for these phrases might be, perhaps, successfully

sought among all the most advanced tribes. The instances here given are

from the Odjibwa dialect.

AMICWAYS, or AMICAWAES, a tribe or family of Indians, who are spoken of

by the French writers as having formerly inhabited the Manatonline chain

of islands in lake Huron. The term is from Amik, a beaver. The Ottowas

settled here, after their discomfiture, along with the Adirondacks, on

the St. Lawrence.

AMIK-EMINIS, the group of Beaver islands of Lake Michigan. The

easternmost of this group is called Amik-aindaud, or the Beaver-house.

These islands are inhabited by Chippewas. In 1840, they numbered 199

souls, of whom 39 were men, 51 women, and 109 children. All were engaged

in the chase, or in fishing, and none in agriculture. Their chief was

called Kinwabekizze.

AMIKWUG, a wild roving nation northwest of the sources of the

Mississippi. See Beaver Indians.

AMILPA, a settlement of Xochimilco, in Mexico, containing 730 Indian

families, who live by agriculture.

AMILTEPEC, a settlement of Juquila, M., containing 14 Indian families.

AMIXOCORES, a barbarous nation of Indians of Brazil. They inhabit the

woods and mountains south of Rio Janerio. They are cruel and

treacherous. They are at continual war with the Portuguese. Very little

is known of the territory they inhabit, or of their manners.

AMMOUGKAUGEN, a name used in 1659, for the southern branch of the

Piscataqua river.

AMOLA, or AMULA, a judicial district in Guadaxalara, Mexico. In the

Mexican tongue, it signifies the land of many trees, as it abounds in

trees. The change from o to u in the word, is deemed a corruption.

AMOLTEPEC, a settlement of Teozaqualco, Mexico, containing 96 Indian

families.

AMONOOSUCK, an Indian name which is borne by two rivers of New

Hampshire. Both take their rise in the White Mountains. The upper

Amonoosuck enters the Connecticut River, at Northumberland, near upper

Coos. The lower, or Great Amonoosuck, enters the same river above the

town of Haverhill, in lower Coos.

AMOPOCAN, a settlement of Indians of Cuyo, in Chili, situated along the

shores of a river.

AMOZAQUE, a settlement of Puebla de los Angelos, in a hot and dry

temperature, containing 586 Indian families.

AMPONES, a barbarous nation of Indians, in Paraguay. They inhabit the

forest to the south of the Rio de la Plata. They are of small stature.

They are divided into several tribes. They are courageous. They live on

wild tropical fruits, and on fish which are taken in certain lakes. They

preserve these by smoking. They enjoy a fine country and climate. They

find gold in the sand of their rivers, and have some traffic with the

city of Conception. Some converts have been made to the Catholic faith.

AMUES, a settlement and silver mine of San Luis de la Paz, in Mexico. It

has 43 Indian families, besides 93 of Mustees and Mullatoes. They

subsist by digging in the mines.