1See “The Daughter of the Sun.”↑2See the next story.↑3“The Onondagas retain the custody of the wampums of the Five Nations, and the keeper of the wampums, Thomas Webster, of the Snipe tribe, a consistent, thorough pagan, is their interpreter. Notwithstanding the claims made that the wampums can be read as a governing code of law, it is evident that they are simply monumental reminders of preserved traditions, without any literal details whatever.“The first [of this] group from left to right, represents a convention of the Six Nations at the adoption of the Tuscaroras into the league; the second, the Five Nations, upon seven strands, illustrates a treaty with seven Canadian tribes before the year 1600; the third signifies the guarded approach of strangers to the councils of the Five Nations (a guarded gate, with a long, white path leading to the inner gate, where the Five Nations are grouped, with the Onondagas in the center and a safe council house behind all); the fourth represents a treaty when but four of the Six Nations were represented, and the fifth embodies the pledge of seven Canadian christianized nations to abandon their crooked ways and keep an honest peace (having a cross for each tribe, and with a zigzag line below, to indicate that their ways had been crooked but would ever after be as sacred as the cross). Above this group is another, claiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois.”—Carrington, in Six Nations of New York, Extra Bulletin, Eleventh Census, pp. 33–34, 1892.↑4Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 222–224, 1823.↑5Ibid, p. 241.↑6Ibid, p. 222.↑7Schoolcraft, Notes on Iroquois, p. 160, 1847.↑8Heckewelder, Indian Nations, p. 88, reprint of 1876.↑9Brinton, Lenape and Their Legends, p. 130 et passim, 1885; Schoolcraft, Notes on Iroquois, pp. 147, 305 et passim, 1847; Heckewelder, Indian Nations, pp. 47–50, ed. 1876.↑10Heckewelder, op. cit., p. 54.↑11Loskiel, History of the [Moravian] Mission, pp. 124–127; London, 1794.↑12Heckewelder, Indian Nations, pp. 88–89, 1876.↑13See Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 220, 224, 237, 1823.↑14North Carolina Colonial Records,III, pp. 153, 202, 345, 369, 393, 1886.↑15Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), pp. 56, 61, 1894.↑16Catawba MS from South Carolina official archives. Schoolcraft, Indian Tribes,III, pp. 293–4, 1853.↑17Ibid., p. 294, 1853.↑18Royce, The Cherokee Nation of Indians, in Fifth Report of Bureau of Ethnology. pp. 205–208, 266–272, 1887; also (for 1783) Bartram, Travels, p. 483, 1792.↑19Haywood, Nat. and Aborig. Hist. Tenn., p. 241, 1823. Bullhead may be intended for Doublehead, an old Cherokee name.↑20Mooney, The Cherokee Ball Play, in The American Anthropologist,III, p. 107, April, 1890.↑21Bartram, Travels, p. 518, 1791.↑22Adair, History of American Indians, pp. 227, 247, 252–256, 270, 276–279, 1775.↑23Ramsey, Annals of Tennessee, pp. 81, 84, 1853.↑24Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), p. 83, 1894.↑25Bienville, quoted in Gayarré, Louisiana.↑26Haywood, Natural and Aboriginal History of Tennessee, pp. 105–107, 1823. For a sketch of the Natchez war and the subsequent history of the scattered fragments of the tribe, see the author’s paper, The End of the Natchez, in the American Anthropologist for July, 1899.↑27Adair, History of American Indians, p. 257, 1775. The other statements concerning the Taskigi among the Creeks are taken from Gatschet’s valuable study, A Migration Legend of the Creek Indians,I, pp. 122, 145, 228, 1884.↑28Haywood, Natural and Aboriginal History of Tennessee, p. 24, 1823. From a contemporary reference in Rivers, South Carolina, page 57, it appears that this war was in full progress in 1757.↑29Margry, quoted in Gatschet, Creek Migration Legend,I, pp. 16, 87, 1884.↑30Wasash, French Ouasage, corrupted by the Americans into Osage.↑31Nat. and Aborig. Hist. Tenn., p. 266.↑32MacGowan, Dr D. J., Indian Secret Societies, Historical Magazine,X, p. 139, 1866. Morrisania, N. Y.↑33Haywood, Nat. and Aborig. Hist. Tenn., p. 239.↑34Letters from the Alleghany Mountains, pages 41–42.↑35Gatschet, Some Mythic Stories of the Yuchi Indians, in American Anthropologist,VI, p. 281, July, 1893.↑
1See “The Daughter of the Sun.”↑2See the next story.↑3“The Onondagas retain the custody of the wampums of the Five Nations, and the keeper of the wampums, Thomas Webster, of the Snipe tribe, a consistent, thorough pagan, is their interpreter. Notwithstanding the claims made that the wampums can be read as a governing code of law, it is evident that they are simply monumental reminders of preserved traditions, without any literal details whatever.“The first [of this] group from left to right, represents a convention of the Six Nations at the adoption of the Tuscaroras into the league; the second, the Five Nations, upon seven strands, illustrates a treaty with seven Canadian tribes before the year 1600; the third signifies the guarded approach of strangers to the councils of the Five Nations (a guarded gate, with a long, white path leading to the inner gate, where the Five Nations are grouped, with the Onondagas in the center and a safe council house behind all); the fourth represents a treaty when but four of the Six Nations were represented, and the fifth embodies the pledge of seven Canadian christianized nations to abandon their crooked ways and keep an honest peace (having a cross for each tribe, and with a zigzag line below, to indicate that their ways had been crooked but would ever after be as sacred as the cross). Above this group is another, claiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois.”—Carrington, in Six Nations of New York, Extra Bulletin, Eleventh Census, pp. 33–34, 1892.↑4Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 222–224, 1823.↑5Ibid, p. 241.↑6Ibid, p. 222.↑7Schoolcraft, Notes on Iroquois, p. 160, 1847.↑8Heckewelder, Indian Nations, p. 88, reprint of 1876.↑9Brinton, Lenape and Their Legends, p. 130 et passim, 1885; Schoolcraft, Notes on Iroquois, pp. 147, 305 et passim, 1847; Heckewelder, Indian Nations, pp. 47–50, ed. 1876.↑10Heckewelder, op. cit., p. 54.↑11Loskiel, History of the [Moravian] Mission, pp. 124–127; London, 1794.↑12Heckewelder, Indian Nations, pp. 88–89, 1876.↑13See Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 220, 224, 237, 1823.↑14North Carolina Colonial Records,III, pp. 153, 202, 345, 369, 393, 1886.↑15Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), pp. 56, 61, 1894.↑16Catawba MS from South Carolina official archives. Schoolcraft, Indian Tribes,III, pp. 293–4, 1853.↑17Ibid., p. 294, 1853.↑18Royce, The Cherokee Nation of Indians, in Fifth Report of Bureau of Ethnology. pp. 205–208, 266–272, 1887; also (for 1783) Bartram, Travels, p. 483, 1792.↑19Haywood, Nat. and Aborig. Hist. Tenn., p. 241, 1823. Bullhead may be intended for Doublehead, an old Cherokee name.↑20Mooney, The Cherokee Ball Play, in The American Anthropologist,III, p. 107, April, 1890.↑21Bartram, Travels, p. 518, 1791.↑22Adair, History of American Indians, pp. 227, 247, 252–256, 270, 276–279, 1775.↑23Ramsey, Annals of Tennessee, pp. 81, 84, 1853.↑24Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), p. 83, 1894.↑25Bienville, quoted in Gayarré, Louisiana.↑26Haywood, Natural and Aboriginal History of Tennessee, pp. 105–107, 1823. For a sketch of the Natchez war and the subsequent history of the scattered fragments of the tribe, see the author’s paper, The End of the Natchez, in the American Anthropologist for July, 1899.↑27Adair, History of American Indians, p. 257, 1775. The other statements concerning the Taskigi among the Creeks are taken from Gatschet’s valuable study, A Migration Legend of the Creek Indians,I, pp. 122, 145, 228, 1884.↑28Haywood, Natural and Aboriginal History of Tennessee, p. 24, 1823. From a contemporary reference in Rivers, South Carolina, page 57, it appears that this war was in full progress in 1757.↑29Margry, quoted in Gatschet, Creek Migration Legend,I, pp. 16, 87, 1884.↑30Wasash, French Ouasage, corrupted by the Americans into Osage.↑31Nat. and Aborig. Hist. Tenn., p. 266.↑32MacGowan, Dr D. J., Indian Secret Societies, Historical Magazine,X, p. 139, 1866. Morrisania, N. Y.↑33Haywood, Nat. and Aborig. Hist. Tenn., p. 239.↑34Letters from the Alleghany Mountains, pages 41–42.↑35Gatschet, Some Mythic Stories of the Yuchi Indians, in American Anthropologist,VI, p. 281, July, 1893.↑
1See “The Daughter of the Sun.”↑2See the next story.↑3“The Onondagas retain the custody of the wampums of the Five Nations, and the keeper of the wampums, Thomas Webster, of the Snipe tribe, a consistent, thorough pagan, is their interpreter. Notwithstanding the claims made that the wampums can be read as a governing code of law, it is evident that they are simply monumental reminders of preserved traditions, without any literal details whatever.“The first [of this] group from left to right, represents a convention of the Six Nations at the adoption of the Tuscaroras into the league; the second, the Five Nations, upon seven strands, illustrates a treaty with seven Canadian tribes before the year 1600; the third signifies the guarded approach of strangers to the councils of the Five Nations (a guarded gate, with a long, white path leading to the inner gate, where the Five Nations are grouped, with the Onondagas in the center and a safe council house behind all); the fourth represents a treaty when but four of the Six Nations were represented, and the fifth embodies the pledge of seven Canadian christianized nations to abandon their crooked ways and keep an honest peace (having a cross for each tribe, and with a zigzag line below, to indicate that their ways had been crooked but would ever after be as sacred as the cross). Above this group is another, claiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois.”—Carrington, in Six Nations of New York, Extra Bulletin, Eleventh Census, pp. 33–34, 1892.↑4Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 222–224, 1823.↑5Ibid, p. 241.↑6Ibid, p. 222.↑7Schoolcraft, Notes on Iroquois, p. 160, 1847.↑8Heckewelder, Indian Nations, p. 88, reprint of 1876.↑9Brinton, Lenape and Their Legends, p. 130 et passim, 1885; Schoolcraft, Notes on Iroquois, pp. 147, 305 et passim, 1847; Heckewelder, Indian Nations, pp. 47–50, ed. 1876.↑10Heckewelder, op. cit., p. 54.↑11Loskiel, History of the [Moravian] Mission, pp. 124–127; London, 1794.↑12Heckewelder, Indian Nations, pp. 88–89, 1876.↑13See Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 220, 224, 237, 1823.↑14North Carolina Colonial Records,III, pp. 153, 202, 345, 369, 393, 1886.↑15Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), pp. 56, 61, 1894.↑16Catawba MS from South Carolina official archives. Schoolcraft, Indian Tribes,III, pp. 293–4, 1853.↑17Ibid., p. 294, 1853.↑18Royce, The Cherokee Nation of Indians, in Fifth Report of Bureau of Ethnology. pp. 205–208, 266–272, 1887; also (for 1783) Bartram, Travels, p. 483, 1792.↑19Haywood, Nat. and Aborig. Hist. Tenn., p. 241, 1823. Bullhead may be intended for Doublehead, an old Cherokee name.↑20Mooney, The Cherokee Ball Play, in The American Anthropologist,III, p. 107, April, 1890.↑21Bartram, Travels, p. 518, 1791.↑22Adair, History of American Indians, pp. 227, 247, 252–256, 270, 276–279, 1775.↑23Ramsey, Annals of Tennessee, pp. 81, 84, 1853.↑24Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), p. 83, 1894.↑25Bienville, quoted in Gayarré, Louisiana.↑26Haywood, Natural and Aboriginal History of Tennessee, pp. 105–107, 1823. For a sketch of the Natchez war and the subsequent history of the scattered fragments of the tribe, see the author’s paper, The End of the Natchez, in the American Anthropologist for July, 1899.↑27Adair, History of American Indians, p. 257, 1775. The other statements concerning the Taskigi among the Creeks are taken from Gatschet’s valuable study, A Migration Legend of the Creek Indians,I, pp. 122, 145, 228, 1884.↑28Haywood, Natural and Aboriginal History of Tennessee, p. 24, 1823. From a contemporary reference in Rivers, South Carolina, page 57, it appears that this war was in full progress in 1757.↑29Margry, quoted in Gatschet, Creek Migration Legend,I, pp. 16, 87, 1884.↑30Wasash, French Ouasage, corrupted by the Americans into Osage.↑31Nat. and Aborig. Hist. Tenn., p. 266.↑32MacGowan, Dr D. J., Indian Secret Societies, Historical Magazine,X, p. 139, 1866. Morrisania, N. Y.↑33Haywood, Nat. and Aborig. Hist. Tenn., p. 239.↑34Letters from the Alleghany Mountains, pages 41–42.↑35Gatschet, Some Mythic Stories of the Yuchi Indians, in American Anthropologist,VI, p. 281, July, 1893.↑
1See “The Daughter of the Sun.”↑
2See the next story.↑
3“The Onondagas retain the custody of the wampums of the Five Nations, and the keeper of the wampums, Thomas Webster, of the Snipe tribe, a consistent, thorough pagan, is their interpreter. Notwithstanding the claims made that the wampums can be read as a governing code of law, it is evident that they are simply monumental reminders of preserved traditions, without any literal details whatever.
“The first [of this] group from left to right, represents a convention of the Six Nations at the adoption of the Tuscaroras into the league; the second, the Five Nations, upon seven strands, illustrates a treaty with seven Canadian tribes before the year 1600; the third signifies the guarded approach of strangers to the councils of the Five Nations (a guarded gate, with a long, white path leading to the inner gate, where the Five Nations are grouped, with the Onondagas in the center and a safe council house behind all); the fourth represents a treaty when but four of the Six Nations were represented, and the fifth embodies the pledge of seven Canadian christianized nations to abandon their crooked ways and keep an honest peace (having a cross for each tribe, and with a zigzag line below, to indicate that their ways had been crooked but would ever after be as sacred as the cross). Above this group is another, claiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois.”—Carrington, in Six Nations of New York, Extra Bulletin, Eleventh Census, pp. 33–34, 1892.↑
4Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 222–224, 1823.↑
5Ibid, p. 241.↑
6Ibid, p. 222.↑
7Schoolcraft, Notes on Iroquois, p. 160, 1847.↑
8Heckewelder, Indian Nations, p. 88, reprint of 1876.↑
9Brinton, Lenape and Their Legends, p. 130 et passim, 1885; Schoolcraft, Notes on Iroquois, pp. 147, 305 et passim, 1847; Heckewelder, Indian Nations, pp. 47–50, ed. 1876.↑
10Heckewelder, op. cit., p. 54.↑
11Loskiel, History of the [Moravian] Mission, pp. 124–127; London, 1794.↑
12Heckewelder, Indian Nations, pp. 88–89, 1876.↑
13See Haywood, Nat. and Aborig. Hist. of Tennessee, pp. 220, 224, 237, 1823.↑
14North Carolina Colonial Records,III, pp. 153, 202, 345, 369, 393, 1886.↑
15Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), pp. 56, 61, 1894.↑
16Catawba MS from South Carolina official archives. Schoolcraft, Indian Tribes,III, pp. 293–4, 1853.↑
17Ibid., p. 294, 1853.↑
18Royce, The Cherokee Nation of Indians, in Fifth Report of Bureau of Ethnology. pp. 205–208, 266–272, 1887; also (for 1783) Bartram, Travels, p. 483, 1792.↑
19Haywood, Nat. and Aborig. Hist. Tenn., p. 241, 1823. Bullhead may be intended for Doublehead, an old Cherokee name.↑
20Mooney, The Cherokee Ball Play, in The American Anthropologist,III, p. 107, April, 1890.↑
21Bartram, Travels, p. 518, 1791.↑
22Adair, History of American Indians, pp. 227, 247, 252–256, 270, 276–279, 1775.↑
23Ramsey, Annals of Tennessee, pp. 81, 84, 1853.↑
24Mooney, Siouan Tribes of the East (bulletin of the Bureau of Ethnology), p. 83, 1894.↑
25Bienville, quoted in Gayarré, Louisiana.↑
26Haywood, Natural and Aboriginal History of Tennessee, pp. 105–107, 1823. For a sketch of the Natchez war and the subsequent history of the scattered fragments of the tribe, see the author’s paper, The End of the Natchez, in the American Anthropologist for July, 1899.↑
27Adair, History of American Indians, p. 257, 1775. The other statements concerning the Taskigi among the Creeks are taken from Gatschet’s valuable study, A Migration Legend of the Creek Indians,I, pp. 122, 145, 228, 1884.↑
28Haywood, Natural and Aboriginal History of Tennessee, p. 24, 1823. From a contemporary reference in Rivers, South Carolina, page 57, it appears that this war was in full progress in 1757.↑
29Margry, quoted in Gatschet, Creek Migration Legend,I, pp. 16, 87, 1884.↑
30Wasash, French Ouasage, corrupted by the Americans into Osage.↑
31Nat. and Aborig. Hist. Tenn., p. 266.↑
32MacGowan, Dr D. J., Indian Secret Societies, Historical Magazine,X, p. 139, 1866. Morrisania, N. Y.↑
33Haywood, Nat. and Aborig. Hist. Tenn., p. 239.↑
34Letters from the Alleghany Mountains, pages 41–42.↑
35Gatschet, Some Mythic Stories of the Yuchi Indians, in American Anthropologist,VI, p. 281, July, 1893.↑