CHANT TO THE FIRE-FLY.

No. I.

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 customwhich 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 holesare 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.

TheTaywa´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 calledMittigwukeek, 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 theSheshegwon, 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 wild 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 inflectionsof 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.

PO-CA-HON-TAS.PO-CA-HON-TAS.

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 ratherrecited, orchanted, 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:

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:

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:

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 nukquenaabikooshepse nanaauk God.Nussepsinwahik ashkoshqutnuttinuk ohtopagod2. Nagum nukketeahog kounohwutomohkinuh wonkNutuss ∞unuk ut sampoi maynewutch ∞wesnonk.3. Wutonkauhtamut pomushaonmupp∞onk ∞nauhkoeWoskehettuonk mo nukqueh tam∞newutch k∞wetomah:4. Kuppogkomunk kutanwohonnish n∞nenehikquogK∞noch∞ hkah anquabhettitwame nummatwomog5. Kussussequnum nuppuhkukweetepummee nashpeaWonk woi God n∞tallamwaitchpomponetupohs hau6. ∞niyeuonk monaneteonknutasukkonkqunashTohsohke pomantam wekit Godmichem nuttain pish[20].

1. Mar teag nukquenaabikooshepse nanaauk God.Nussepsinwahik ashkoshqutnuttinuk ohtopagod

2. Nagum nukketeahog kounohwutomohkinuh wonkNutuss ∞unuk ut sampoi maynewutch ∞wesnonk.

3. Wutonkauhtamut pomushaonmupp∞onk ∞nauhkoeWoskehettuonk mo nukqueh tam∞newutch k∞wetomah:

4. Kuppogkomunk kutanwohonnish n∞nenehikquogK∞noch∞ hkah anquabhettitwame nummatwomog

5. Kussussequnum nuppuhkukweetepummee nashpeaWonk woi God n∞tallamwaitchpomponetupohs hau

6. ∞niyeuonk monaneteonknutasukkonkqunashTohsohke pomantam wekit Godmichem nuttain pish[20].

[20]Eliot employed the figure 8, set horizontally, to express a peculiar sound. Otherwise he used the English alphabet in its ordinary powers.

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 lieIn pastures green: he leadeth methe quiet waters by.3. My soul he doth restore againand me to walk doth makeWithin the paths of righteousnessE'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 rodand staff me comfort still.5. My table thou hast furnishedin presence of my foes;My head thou dost with oil annoint,and my cup overflows.6. Goodness and mercy all my lifeshall surely follow me;And in God's house forevermoremy dwelling place shall be.

The Lord is my shepherd, I'll not want;2. He makes me down to lieIn pastures green: he leadeth methe quiet waters by.

3. My soul he doth restore againand me to walk doth makeWithin the paths of righteousnessE'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 rodand staff me comfort still.

5. My table thou hast furnishedin presence of my foes;My head thou dost with oil annoint,and my cup overflows.

6. Goodness and mercy all my lifeshall surely follow me;And in God's house forevermoremy 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 theyare submittedas factsormaterials, 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.

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].

[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.

Metre there was none, at least, of a regular character: they were the wild improvisations of children in a merry mood.

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.

A prospectusfor 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 deepinterest 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 toomuch, 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.

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 outskirtsof 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 groups 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, orCoosa, 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, orRabasca, a popular corruption, in the northwest, of Athabasca, which see.

Abases, 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,southof the Alabamas andwestof the Cherokees. They dwelt at a distance from the large rivers, yet were located in the districts of the cane, out of the hardsubstance 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 Massachusetts 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, orWabingas, 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 calledqueyapi. 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 ofthe 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 andfinalcouncil 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 south-west 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 0° 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, orBwoin, 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 ofMustees,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 themayorateof Xicayun of the same kingdom.

Acatepeque, St. Francisco, De, a settlement of 140 Indian families inthe 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 thealcaldiaof this name, embracing some 20 Spaniards andMustees. 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, andalcaldiaof Nexapa. It contains 80 Indian families, who trade in wool, and the fish calledbobo, 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 thealcaldia mayorof 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 thealcaldia mayorof 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 thesierraof 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 Angelos. It is in thealcaldiaof 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 beas 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 smallazeaunmade 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 ofjagua, 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," fromhucha, river, andfalaya, 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 thealcaldiaof Autlan, Mexico. They employ themselves in raising cattle, making sugar and honey, and extracting oil from thecacaofruit.

Acouez, a name formerly applied by the French to a band of Indians in New France. Believed to be identical with Ackoways.

Acquackinac, orAcquackinunk, 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, orOctupan, 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, calledzenzontlaby 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 thealcaldia mayorof Zultepec, annexed to the curacy of Temascaltepec. They live by dressing hides for the market—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 calledchia, 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, calledPeutlaby 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, orAdaize, 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 spoketheirlanguage. 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 dependent 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 availthemselves 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 cruelly of the French, from whom it was not in his power to save a prisoner he had himself taken.

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