sides these, inferior Chiefs are chosen at each village, to act, occasionally, as councillors. The genealogy of each particular tribe is traced, according to their degrees of consanguinity, by the side of the mother. The tribes are not confined to separate villages, but settled promiscuously throughout the nation.

Of the captives taken in war, some are preserved, and adopted into families, in place of relatives slain. In such cases they are treated with kindness, and become as members of the same families. Formerly, many of the devoted captives were roasted and eaten-but this savage trait of character is now altogether exploded.

Instances of theft are very rare. Whenever a thief is discovered or suspected, complaint is made to the Chiefs, and a messenger despatched, commanding him to appear before the Council: the mandate is obeyed; and, if found guilty, the property is forthwith restored. Every individual of the Council is then at liberty, one by one, to express his opinion, or what he may wish to say on the occasion; and this the offender is obliged to hear-a punishment, in their eyes, sufficiently severe-for no other is ever inflicted. Should, however, the accused deny the guilt, he is considered innocent-for, when guilty, his eyes and countenance will immediately betray him. No corporeal punishment is ever practised, except in cases deserving death.

In their medical practice these Indians are as rude as can well be conceived. They phlebotomize on trivial occasions: and, in case of lingering sickness, when other remedies have failed, the friends of the sick person will assemble, and, dressing two or more men with masks and otherwise, as in times of public worship, they repair to the abode of the patient, and march round it, rattling and rubbing the tortoise-shell, and whooping most frightfully. This, on the mind of a debilitated person, must have an injurious effect for seeing, as he does, the distressing sequel of their proceedings. But all must be endured-it is the custom; and that is paramount to all other considerations. The men now enter the cabin, continuing the noise, and, with contorted features and antic gestures, acting like raving madmen. Sometimes they haul the sick one (male or female, it matters not which) about the cabin, rubbing, with

blackened hands, ashes over the head and body of the patient, whom, at the same time, they handle in the roughest and most unfeeling manner. The patient is then left to cogitate by himself. It is supposed the procedure will drive away the Evil Spirit-to whom, poor devil, every unwelcome thing is to be ascribed.

Indians are all hieroglyphical writers-all understand something of the art. In their travelling excursions they will describe, on the pared bark of trees, the time they have been absent the number of persons in company-the ensign of the tribe they belong to-the course they are pursuing and the number and quality of the animals they have killed.

The Senecas, also, entertain pretty correct ideas of the geography of countries they have travelled over. They will trace, on a map, the particular waters they have traversed, pointing out their bearings and courses.

They compute time by moons and winters; and the length of a journey by the number of days it takes to travel

it. The day they divide into the usual portions of morning, noon, and evening; and, when speaking of the present moment, point to the sun's place.

In relation to astronomy their ideas are very confused, as may readily be supposed. The rotundity of the earth is a puzzler that far outstrips the powers of their conception : "for how," say they, "can a person, travelling in a direct line, ever return to the same place? And how is it possible that men can walk on the opposite side of the globe without falling off?" They believe, too, that if the world turned round, the water would fall off from it. Such are the ideas of sheer nature, unassisted by science.

The ancient notion of this people concerning thunder has still a considerable bearing_among them :--which is, that a being whom they name Eno-sent from the Great Spirit, and inhabiting the Southern mountains-is in the practice of discharging a short gun, and striking the trees, to show his great strength and power-that he subsisted on large snakes and wild beasts-and that he is a uniform friend to the Red people-not so to the Whites, whom he sometimes kills. They believe that Eno propels down upon earth a stone bolt, about an inch in diameter, and seven or

eight inches in length, with which he splits trees, &c.; and that, when so fortunate as to secure one of these bolts, success will crown all their undertakings while it remains in their possession. They believe, too, that fire taken from a tree, while in a blaze from lightning, and used in kindling their own fires, will prove an antidote against fatal disorders. To assure this, they keep the sacred brand burning for a certain lapse of time, then extinguish it, and kindle another fire in its stead. In times of drought, they will frequently go to a tree that has recently been struck with lightning, and kindle a fire at the root; and, in its ascending smoke, offer up a petition to Eno, praying him to send down rain.

INDIAN SUPERSTITION.

WITCHCRAFT.-In the latter part of the eighteenth century, and early part of the nineteenth, there lived an old infirm Seneca Indian, an outré character, by name Cannedin, a half-brother to Cornplanter, the war-Chief. His appearance was that of a simple man; and, from his youth, he had been very intemperate, and possessed no influence in the nation, till after a long time of sickness, he was supposed by the Indians to be several times in a trance. After recovering therefrom, he declared, that he had seen angels, who communicated to him such things as the Great Spirit designed should be imparted to the Indians— that they all must cease to drink whiskey and other strong liquors that they must revive the custom of their forefathers, in eating dogs' flesh, and have frequent dancesperform their religious rites, &c. Cannedin had actually some of his reveries committed to writing, to perpetuate their remembrance, as the will of the Great Spirit concerning the Indians. This fellow asserted, that these heavenly messengers continued to favour him with repeated interviews and he succeeded in propagating a belief among the natives, that most of their bodily disorders arose from witchcraft. He went so far as to point out those who had inflicted them. At this time, he had wholly abstained VOL. II.-Q

from drinking to excess; and, by artfully exercising his pretended knowledge, had acquired an influence that elevated him to the rank of High Priest and Chief Sachem in things civil and religious.

Some of Cornplanter's family being in a declining state of health, Cannedin-now esteemed a great doctor and a prophet-was applied to for counsel. In his wild reveries, he alleged that some of the Delaware Indians, who lived at Cattaraugus, possessed the power of witchcraft, and were the cause of their illness. This brought on a quarrel between the two tribes; and some of the Delawares were taken prisoners, and threatened with death if they did not remove the disorder. At length the quarrel was compromised, by means of the Philadelphia Quakers, and the influence of friendly-disposed persons on the frontiers. The Delawares being acquitted of the charge, Cornplanter told them, 'I have swept your beds clean, that you may lie down in peace. I have swept your houses clean, that you may live comfortably in them. I have swept clean before your doors, that you may go out and in, without molestation.'

THE LAST OF PHILIP OF POKANOKET.

* * *

* The war began to draw to a close. Quanonchet-venturing out with a few followers near the enemy was pursued and taken. His behaviour under his misfortunes was very noble and affecting: for when repeated offers were made him of life, if he would deliver up Philip, and submit his own people to the English, he proudly and nobly rejected them. They barbarously condemned him to die; and—by a more barbarous refinement of cruelty-by the hands of three young Indian Chiefs. The heroic man said, ' He liked it well; for that he should die before his heart was soft, or he had spoken any thing unworthy of himself.' Philip was deeply moved by the death of the Chieftain; for their friendship was like that of David and Jonathan-strongest in misery and exile. He was not yet left desolate. His beloved wife and only child were with him. They had shared all his sufferings:-in

his flights, his inroads, his dwellings in the swamps, they seem never to have left his side. The unfortunate prince now returned to Mount Hope, the scene of his former power and happiness. It was for no purpose of defence that he came; for it was too near the English settlement; but merely to visit it once more. 'He finds it,' says Mather, to be Mount Misery, Mount Confusion!' No doubt it was so to his bleeding spirit: for, with all his savage propensities, this prince was susceptible of some of the finest feelings of our nature. He sat down mournfully on the beautiful mount, on which were now the ruins of his fortress and camp. But here he could not remain long; for the feet of his pursuers were nigh, and he was compelled to seek his distant retreats again :-there was a greater agony in store for him than the site of his ruined home. Early one morning, his quarters were surprised by the English, most of his followers slain, and his wife and son made captives. The Chief fled, broken-hearted, but unsubdued, leaving all he loved on earth in the hands of merciless foes. The measure of his woes was not yet full.

The Indian princess of Pocasset was warmly attached to his cause, and had more than once aided him in his extremity. She had received him beneath her roof, soothed his sorrows, and-what was more-summoned her people to fight for him; and had saved him and his people in her canoes, the year before. Now, she followed him in his flight; but not finding a canoe to transport her across the river, and venturing to cross it upon a raft, it broke under her, and she was drowned. Her body was soon after washed on shore; and the English-forgetful of all decency and delicacy to the noble ill-fated Savage,-cut off her head, and placed it on high; which, when the Indians, who were her people, saw, they gathered round, and gave way to the most touching lamentations.

Philip now began-like Saul of old when earth was leaving him to look to the powers beyond it, and to apply to his magicians and sorcerers: who, on consulting their oracles, assured him, that no Englishman could ever kill him. This seems to have given him, for a while, a confidence in his destiny; and he took his last stand in