me, and clapping his hand on his breast, offered it to me, saying, I am Ata-cul-culla, and heartily shook hands with me, and asked me if I knew it; I answered, that the good spirit who goes before me spoke to me, and said, that is the great Ata-cul-culla." Mr. Bartram added, that he was of Pennsylvania, and though that was a great way off, yet the name of Attakullakulla was dear to his white brothers of Pennsylvania. The chief then asked him if he came directly from Charleston, and if his friend "John Stewart were well." Mr. Bartram said he saw him lately, and that he was well. This was, probably, the same person whom Attakullakulla had assisted to make an escape, as we have just related.

In carrying out the history of the two chiefs, Attakullakulla and Ocko nostota, we have omitted to notice Chlucco, better known by the name of the Long-warrior, king or mico of the Seminoles. He went out with Col.

Montgomery, and rendered him essential service in his unsuccessful expedition, of which we have spoken. A large band of Creeks accompanied him, and there is but little doubt, if it had not been for him and his warriors, few of the English would have returned to their friends. But, as usual, the English leader, in his time, had all the honor of successfully encountering many difficulties, and returning with his own life and many of his men's. It was by the aid of Chlucco, that the army escaped ambush after ambush, destroyed many of the Cherokee villages, and finally his warriors covered its retreat out of one of the most dangerous countries through which an army could pass. Long-warrior was what the New England Indians termed a great powwow. That he was a man possessing a good mind, may fairly be inferred from his ability to withstand the temptation of intoxicating liquors. He had been known to remain sober, when

all his tribe, and many whites among them, had all been wallowing in the mire of drunkenness together. In the year 1773, at the head of about 40 warriors, he marched against the Chocktaws of West Florida. What was the issue of this expedition we have not learned. We may have again occasion to notice Chlucco.

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CHAPTER IV.

MONCACHTAPE, the Yazoo-Narrative of his adventures to the Pacific Ocean-GRAND-SUN, chief of the Natchez-Receives great injustice from the French-Concerts their destruction-700 French are cut off-War with them-The Natchez destroyed in their turn-GREAT-MORTAR-M'GILLIVRAY-His birth and education—Visits New York-Troubles of his nation-His death-TAME-KING-MAD-DOG.

Moncachtape was a Yazoo, whose name signified, in the language of that nation, küler of pain and fatigue. How well he deserved this name the sequel will unfold. He was well known to the historian Du Pratz, about 1760, and it was owing to his singular good intelligence, that that traveller was able to add much valuable information to his work. "This man (says Du Pratz*) was remarkable for his solid understanding and elevation of sentiment; and I may justly compare him to those first Greeks, who travelled chiefly into the east, to examine the manners and customs of different nations, and to communicate to their fellow citizens, upon their return, the knowledge which they had acquired." He was known to the French by the name of the Interpreter, as he could communicate with several other nations, having gained a knowledge of their languages. Mons. Du Pratz used great endeavors among the nations upon the Mississippi, to learn their origin, or from whence they came; and observes concerning it, "All that I could learn from them was, that they came from between the north and the sun-setting; and this account they uniformly adhere to, whenever they give any account of their origin." This was unsatisfactory to him, and in his exertions to find some one that could inform him better, he met with Moncachtape. The following is the result of his communications, in his own words:—

“I had lost my wife, and all the children whom I had by her, when I undertook my journey towards the sun-rising. I set out from my village contrary to the inclination of all my relations, and went first to the Chicasaws, our friends and neighbors. I continued among them several days, to inform myself whether they knew whence we all came, or, at least, whence they themselves came; they, who were our elders; since from them came the language of the country. As they could not inform me, I proceeded on my journey. I reached the Wabash, or Ohio, near to its source, which is in the country of the Iroquois, or Five Nations. I left them, however, towards the north; and, during the winter, which, in that country, is very severe and very long, I lived in a village of the Abenaquis, where I contracted an acquaintance with a man somewhat older than myself, who promised to conduct me, the following spring, to the great water. Accordingly, when the snows were melted, and the weather was settled, we proceeded eastward, and, after several days' journey, I at length saw the great water, which filled me with such joy and admiration, that I could not speak. Night drawing on, we took up our

* Hist. Louisiana, ii. 121.

lodging on a high bank above the water, which was sorely vexed by the wind, and made so great a noise that I could not sleep. Next day, the ebbing and flowing of the water filled me with great apprehension; but my companion quieted my fears, by assuring me that the water observed certain bounds, both in advancing and retiring. Having satisfied our curiosity in viewing the great water, we returned to the village of the Abenaquis, where I continued the following winter; and, after the snows were melted, my companion and I went and viewed the great fall of the River St. Lawrence, at Niagara, which was distant from the village several days' journey. The view of this great fall, at first, made my hair stand on end, and my heart almost leap out of its place; but afterwards, before I left it, I had the courage to walk under it. Next day, we took the shortest road to the Ohio, and my companion and I cutting down a tree on the banks of the river, we formed it into a pettiaugre, which served to conduct me down the Ohio and the Mississippi, after which, with much difficulty, I went up our small river, and at length arrived safe among my relations, who were rejoiced to see me in good health. This journey, instead of satisfying, only served to excite my curiosity. Our old men, for several years, had told me that the ancient speech informed them that the red men of the north came originally much higher and much farther than the source of the River Missouri; and as I had longed to see, with my own eyes, the land from whence our first fathers came, I took my precautions for my journey westwards. Having provided a small quantity of corn, I proceeded up along the eastern bank of the River Mississippi, till I came to the Ohio. I went up along the bank of this last river, about the fourth part of a day's journey, that I might be able to cross it without being carried into the Mississippi. There I formed a cajeux, or raft of canes, by the assistance of which I passed over the river; and next day meeting with a herd of buffaloes in the meadows, I killed a fat one, and took from it the fillets, the bunch, and the tongue. Soon after, I arrived among the Tamaroas, a village of the nation of the Illinois, where I rested several days, and then proceeded northwards to the mouth of the Missouri, which, after it enters the great river, runs for a considerable time without intermixing its muddy waters with the clear stream of the other. Having crossed the Mississippi, I went up the Missouri, along its northern bank, and, after several days' journey, I arrived at the nation of the Missouris, where I staid a long time to learn the language that is spoken beyond them. In going along the Missouri, I passed through meadows a whole day's journey in length, which were quite covered with buffaloes.

"When the cold was past, and the snows were melted, I continued my journey up along the Missouri, till I came to the nation of the west, on the Canzas. Afterwards, in consequence of directions from them, I proceeded in the same course near 30 days, and at length I met with some of the nation of the Otters, who were hunting in that neighborhood, and were surprised to see me alone. I continued with the hunters two or three days, and then accompanied one of them and his wife, who was near her time of lying in, to their village, which lay far off betwixt the north and west. We continued our journey along the Missouri for nine days, and then we marched directly northwards for five days more, when we came to the fine river, which runs westward in a direction contrary to that of the Missouri. We proceeded down this river a whole day, and then arrived at the village of the Otters, who received me with as much kindness as if I had been of their own nation. A few days after, I joined a party of the Otters, who were going to carry a calumet of peace to a nation beyond them, and we embarked in a pettiaugre, and went down the river for 18 days, landing now and then to supply ourselves with pro

visions. When I arrived at the nation who were at peace with the Otters, I staid with them till the cold was passed, that I might learn their language, which was common to most of the nations that lived beyond them.

"The cold was hardly gone, when I again embarked on the fine river, and in my course I met with several nations, with whom I generally staid but one night, till I arrived at the nation that is but one day's journey from the great water on the west. This nation live in the woods about the distance of a league from the river, from their apprehension of bearded men, who come upon their coasts in floating villages, and carry off their children to make slaves of them. These men were described to be white, with long black beards that came down to their breast; they were thick and short, had large heads, which were covered with cloth; they were always dressed, even in the greatest heats; their clothes fell down to the middle of their legs, which, with their feet, were covered with red or yellow stuff. Their arms made a great fire and a great noise; and when they saw themselves out-numbered by red men, they retired on board their large pettiaugre, their number sometimes amounting to thirty, but

never more.

"Those strangers came from the sun-setting, in search of a yellow stinking wood, which dyes a fine yellow color; but the people of this nation, that they might not be tempted to visit them, had destroyed all those kind of trees. Two other nations in their neighborhood, however, having no other wood, could not destroy the trees, and were still visited by the strangers; and being greatly incommoded by them, had invited their allies to assist them in making an attack upon them, the next time they should return. The following summer I accordingly joined in this expedition, and, after travelling five long days' journey, we came to the place where the bearded men usually landed, where we waited seventeen days for their arrival. The red men, by my advice, placed themselves in ambuscade to surprise the strangers, and accordingly, when they landed to cut the wood, we were so successful as to kill eleven of them, the rest immediately escaping on board two large pettiaugres, and flying westward upon the great water.

"Upon examining those whom we had killed, we found them much smaller than ourselves, and very white; they had a large head, and in the middle of the crown the hair was very long; their head was wrapt in a great many folds of stuff, and their clothes seemed to be made neither of wool nor silk; they were very soft, and of different colors. Two only, of the eleven who were slain, had fire-arms, with powder and ball. I tried their pieces, and found that they were much heavier than yours, and did not kill at so great a distance.

"After this expedition, I thought of nothing but proceeding on my journey, and, with that design, I let the red men return home, and joined myself to those who inhabited more westward on the coast, with whom I travelled along the shore of the great water, which bends directly betwixt the north and the sun-setting. When I arrived at the villages of my fellow travellers, where I found the days very long, and the nights very short, I was advised by the old men to give over all thoughts of continuing my journey. They told me that the land extended still a long way in a direction between the north and sun-setting, after which it ran directly west, and at length was cut by the great water from north to south. One of them added, that, when he was young, he knew a very old man who had seen that distant land before it was eat away by the great water, and that when the great water was low, many rocks still appeared in those parts. Finding it, therefore, impracticable to proceed much farther, on account of the severity of the climate, and the want of game, I returned by the

same route by which I had set out; and, reducing my whole travels westward to days' journeys, I compute that they would have employed me 36 moons; but, on account of my frequent delays, it was five years before I returned to my relations among the Yazoos."

Thus ends the narrative of the famous traveller Moncachtape. He soon after left Mons. Du Pratz, and returned to his own country. It would have been gratifying, could we have known more of the history of this very intelligent man. The same author brings also to our knowledge a chief called Grand-sun, chief of the Natchez. Although Sun was a common name for all chiefs of that nation, this chief was particularly distinguished in the first war with the French, which exhibits the compass of our information concerning him, and which we purpose here to sketch.

He was brother to the great warrior, known to the French by the name of Stung-serpent, and like him was a friend to the whites, until the haughty, overbearing disposition of one man brought destruction and ruin on their whole colony. This affair took place in the year 1729. The residence of the Grand-sun was near the French post of Natchez, where he had a beautiful village called the White Apple. M. de Chopart had been reinstated in the command of the post, whence he was for a time removed by reason of misconduct, and his abominable injustice to the Indians became more conspicuous afterwards than before. To gratify his pride and avarice, he had projected the building of an elegant village, and none appeared to suit his purpose so well as the White Apple of the Grand-sun. He sent for the chief to his fort, and unhesitatingly told him that his village must be immediately given up to him, for he had resolved to erect one a league square upon the same ground, and that he must remove elsewhere. The great chief stifled his surprise, and modestly replied, "that his ancestors had lived in that village for as many years as there were hairs in his double cue, and, therefore, it was good that they should continue there still." When this was interpreted to the commandant, he showed himself in a rage, and threatened the chief, that, unless he moved from his village speedily, he would have cause of repentance. Grand-sun left the fort, and said he would assemble his counsellors, and hold a talk upon it.

In this council, which actually assembled, it was proposed to lay before the commandant their hard situation, if they should be obliged to abandon their corn, which then was just beginning to shoot from the ground, and many other articles on which they were to depend for subsistence. But, on urging these strong reasons, they met only with abuse, and a more peremptory order to remove immediately. This the Grand-sun reported to the council, and they saw all was lost, unless, by some stratagem, they should rid themselves of the tyrant Chopart, which was their final decisjon. The secret was confided to none but the old men. To gain time, an offer was to be made to the avaricious commandant, of tribute, in case he would permit them to remain on their land until their harvest. The offer was accepted, and the Indians set about maturing their plan with the greatest avidity. Bundles of sticks were sent to the suns of the neighboring tribes, and their import explained to them by the faithful messengers. Each bundle contained as many sticks as days which were to pass before the massacre of all the French in the Natchez. And that no mistake should arise in regard to the fixed day, every morning a stick was drawn from the bundle and broken in pieces, and the day of the last stick was that of the execution.

The security of the wicked, in the midst of their wickedness, and their deafness to repeated warnings, though a standing example before them upon the pages of all history, yet we know of but few instances where