obliged to give up. The reason he gave for punishing others who were not present at the time the mischief was done, was, that if they should be present at the time that any one was promoting mischief, he should do his best endeavor to prevent it, or inform against those who had done it as the informer was always exempted from the punishment aforesaid. I then heard him say, that, if I was to stay away a year he would score me; he then went to the creek on the hunt of me; after he was gone, they told me that I might as well come out as conceal myself; accordingly I did. In a short time he came back, grinning and shewing his teeth as if he had got a prize; he ordered me to stand up at the side of a post; I obeyed his orders-he then took and wet my thighs and legs, to prevent the skin from tearing he took the gar's bill, and gave me four scores, or scrapes, with it, from the point of the hip down to the heel-the mark of which I will carry to my grave.

My oldest brother was from home at the time the above punishment was inflicted on us; he came home that same night; I scarcely ever saw him more out of humour, than when he found the way we had been treated. He said, (whether he was in earnest or not, I cannot tell,) that if he had been at home, he would have applyed his tim-ma-heek'-can, to Mus-sooh'-whese's head, rather than suffer such an ignominious punishment, as he conceived it, to be inflicted on any of his family. However, he told Mus-sooh'-whese, never to do the like again without his consent.

I was very near being innocently punished, about a year afterwards, notwithstanding I had more than a dozen witnesses to prove that I was not, the course of

that day, where the mischief was done; which was only the plundering of a watermelon patch.

Whilst we were living at Kseek-he-oong, one Andrew Wilkins, a trader, came to the town, and was taken ill while there-he sent me to the other end of the town with some beads, to purchase a fowl for him, to work off a physic with; when I came back, he was sitting alone in the house: as he could talk the Indian tongue tolerably well, he began to question we about where I was taken from? I told him from Conococheague—he asked my name; I told him. As soon as he returned to Shippensburg, (which was his place of residence,) he informed my father that he had seen me, which was the first account they received of me, from the time I was taken. The next spring, we moved to a town about fifteen miles off, called Mo-hon'-ing, which signifies a lick. Some time in the summer following, my father came to Mo-hon'-ing, and found me out. I was shy in speaking to him, even by an interpreter, as I had at that time forgot my mother tongue. My Indian brother not being at home, my father returned to Pittsburg and left me.

My brother was gone to Tus-ca-la-ways, about forty or fifty miles off, to see and hear a prophet that had just made his appearance amongst them; he was of the Delaware nation; I never saw nor heard him. It was said, by those who went to see him, that he had certain hieroglyphics marked on a piece of parchment, denoting the probation that human beings were subjected to whilst they were living on earth, and also, denoting something of a future state. They informed me, that he was almost constantly crying whilst he was exhorting them. I saw a copy of his hieroglyphics, as numbers

of them had got them copyed and undertook to preach, or instruct others. The first, (or principal doctrine,) they taught them, was to purify themselves from sin, which they taught they could do by the use of emetics, and abstainence from carnal knowledge of the different sexes; to quit the use of fire arms, and to live entirely. in the original state that they were in before the white people found out their country, nay, they taught that fire was not pure that was made by steel and flint, but that they should make it by rubbing two sticks together, which I have frequently assisted to do, in the following manner: take a piece of red cedar, have it well seasoned, get a rod of bortree well seasoned, gouge out a small bit with the point of a knife, cut off the cedar about an eighth of an inch from the edge, set the end of the bortree in it, having first stuck a knife in the side of the cedar, to keep the dust that will rub out by the friction; then take it between the hands, and rub it, pressing hard on the cedar and rubbing as quick as possible; in about half a minute the fire will kindle. It was said, that their prophet taught them, or made them believe, that he had his instructions immediately from Keesh-she-la-mil-lang-up, or a being that thought us into being, and that by following his instructions, they would, in a few years, be able to drive the white people out of their country.

I knew a company of them, who had secluded themselves for the purpose of purifying from sin, as they thought they could do; I believe they made no use of fire-arms. They had been out more than two years before I left them; whether they conformed rigidly to the rules laid down to them by their prophet, I am not able to say with any degree of certainty,—but one thing I

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know, that several women resorted to their encampments; it was said, that they made use of no other weapons than their bows and arrows: they also taught, in shaking hands, to give the left hand in token of friendship, as it denoted that they gave the heart along with the hand, -but I believe that to have been an ancient custom among them, and I am rather of opinion, that the practice is a caution against enemies—that is, if any violence should be offered, they would have the right hand ready to seize their tim-ma-heek'-can, or tomahawk, or their paughk-sheek'-can, or knife, to defend themselves, if necessary. I might here insert many other principles, which they said, were taught them by their prophet; but I shall pass over them, and mark down a copy of their hieroglyphics, without explaining them, or at least but briefly.

They taught that all those on the right hand of the square surface, or the world, (represented in the plate opposite,) went immediately after death to heaven-and part of those on the uppermost square, to the left; those on the lowest square to the left, are those who are abandonedly wicked; they go immediately on the road that leads to hell.-The places marked A, B, C, are where the wicked have to undergo a certain degree of punishment, before they are admitted into heavenand that each of those places are a flame of fire—the place on the right hand line, or road to heaven, marked D, denotes a pure spring of water, where those who have been punished at the aforesaid places, stop to quench their thirsts, after they had undergone a purgation by fire*.-It must be observed, that the places marked A,

* It would appear, by the above recital, as if they had some idea of the Popish tenet of purgatory.