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The governor determined to have the rogue corrected for his abuse, and, meeting with him soon after, told him he must take a letter to Boston for him [and gave him a half a crown for the service.*] The letter was directed to the keeper of bridewell, ordering him to give the bearer so many lashes; but, mistrusting that all was not exactly agreeable, and meeting a servant of the governor on the road, ordered him, in the name of his master, to carry the letter immediately, as he was in haste to return. The consequence was, this servant got egregiously whipped. When the governor learned what had taken place, he felt no little chagrin at being thus twice outwitted by the Indian.

He did not see the fellow for some time after this, but at length, falling in with him, asked him by what means he had cheated and deceived him so many times. Taking the governor again in his own play, he answered, pointing with his finger to his head, "Head work, Coponoh, head work!" The governor was now so well pleased that he forgave the whole offence.t Equality. An Indian chief, on being asked whether his people were free, answered, "Why not, since I myself am free, although their king?" Matrimony." An aged Indian, who for many years had spent much time among the white people, both in Pennsylvania and New Jersey, one day, about the year 1770, observed that the Indians had not only a much easier way of getting a wife than the whites, but also a more certain way of getting a good one. For,' said he in broken English, 'white man court-court -may be one whole year!—may be two years before he marry! Wellmay be then he get very good wife-but may be not-may be very cross! Well, now suppose cross! scold so soon as get awake in the morning! scold all day!scold until sleep!-all one-he must keep him!--White people have law forbidding throw away wife he be ever so cross-must keep him always! Well, how does Indian do? Indian, when he see industrious squaw, he like, he go to him, place his two fore fingers close aside each other, make two like one-then look squaw in the face-see him smile this is all one he say yes!-so he take him home-no danger he be cross! No, no-squaw know too well what Indian do if he cross! throw him away and take another!-Squaw love to eat meat-no husband no meat. Squaw do every thing to please husband, he do every thing to please squaw-live happy." "§

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Toleration. In the year 1791, two Creek chiefs accompanied an American to England, where, as usual, they attracted great attention, and many flocked around them, as well to learn their ideas of certain things as to behold "the savages." Being asked their opinion of religion, or of what religion they were, one made answer, that they had no priests in their country, or established religion, for they thought, that, upon a subject where there was no possibility of people's agreeing in opinion, and as it was altogether matter of mere opinion, "it was best that every one should paddle his canoe his own way." Here is a volume of instruction in a short answer of a savage!

A recruiting officer, engaged in the service of the United States' government in the time of the Western Indian wars, (about 1790,) wrote thus to a friend: "Where I am, the recruiting business goes on heavily; none but the refuse of creation to be picked up; gallows-looking fellows, (like Sir John Falstaff's regiment,) who only enlist with a design to desert; and, when collected, will, I fear, be pronounced

So worn, so wasted, so despised a crew,

As even Indians might with pity view.""

A sentence added in a version of this anecdote in Carey's Museum, vi. 204.
Uring, ut supra. 120.

Heckewelder's Hist. Ind. Nations.

Carey's Museum, vi. 482.

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Justice. A white trader sold a quantity of powder to an Indian, and imposed upon him by making him believe it was a grain which grew like wheat, by sowing it upon the ground. He was greatly elated by the prospect, not only of raising his own powder, but of being able to supply others, and thereby becoming immensely rich. Having prepared his ground with great care, he sowed his powder with the utmost exactness in the spring. Month after month passed away, but his powder did not even sprout, and winter came before he was satisfied that he had been deceived. He said nothing; but some time after, when the trader had forgotten the trick, the same Indian succeeded in getting credit of him to a large amount. The time set for payment having expired, he sought out the Indian at his residence, and demanded payment for his goods. The Indian heard his demand with great complaisance; then, looking him shrewdly in the eye, said, "Me pay you when my powder grow." This was enough. The guilty white man quickly retraced his steps, satisfied, we apprehend, to balance his account with the chagrin he had received. Hunting. The Indians had methods to catch game which served them extremely well. We will give here an anecdote of one of their snares catching a pilgrim, and then explain, by an engraving, their fence traps.

The same month in which the Mayflower brought over the fathers, November, 1620, to the shores of Plimouth, several of them ranged about the woods near by to learn what the country contained. Having wandered farther than they were apprised, in their endeavor to return, they say, "We were shrewdly puzzled, and lost our way. As we wandered, we came to a tree, where a young sprit was bowed down over a bow, and some acorns strewed underneath. Stephen Hopkins said, it had been to catch some deer. So, as we were looking at it, William Bradford being in the rear, when he came looking also upon it, and as he went about, it gave a sudden jerk up, and he was immediately caught up by the legs. It was (they continue) a very pretty device, made with a rope of their own making, [of bark or some kind of roots probably,] and having a noose as artificially made as any roper in England cane make, and as as like ours as can be; which we brought away with us."*

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*Mourt's Relation.

Greatness of Mind, a Narrative.—Silòuee was a Cherokee chief, and was introduced by Mr. Jefferson, to illustrate the observation in his Notes on Virginia, that the Indian "is affectionate to his children, careful of them, and indulgent in the extreme; that his affections comprehend his other connections, weakening, as with us, from circle to circle, as they recede from the centre; that his friendships are strong and faithful to the uttermost extremity." "A remarkable instance of this appeared in the case of the late Col. Byrd,* who was sent to the Cherokee nation to transact some business with them. It happened that some of our disorderly people had just killed one or two of that nation. It was therefore proposed in the council of the Cherokees, that Col. Byrd should be put to death, in revenge for the loss of their countrymen. Among them was a chief called Silòuee, who, on some former occasion, had contracted an acquaintance and friendship with Col. Byrd. He came to him every night in his tent, and told him not to be afraid, they should not kill him. After many days' deliberation, however, the determination was contrary to Silòuee's expectation, that Byrd should be put to death, and some warriors were despatched as executioners. Silouce attended them; and when they entered the tent, he threw himself between them and Byrd, and said to the warriors, This man is my friend: before you get at him, you must kill me! On which they returned, and the council respected the principle so much, as to recede from their determination."

6

A more impolitic and barbarous measure, perhaps, never entered the heart of man, than that of offering a reward for human scalps. This was done by Virginia. It is true the government of Virginia was not alone in this criminal business, but that betters not her case. The door of enormity being thus opened, it was easy to have foreseen, that many men upon the frontiers, "of bad lives and worse principles," says an intelligent writer,f stood ready to step in. As the event proved, many friendly Indians were murdered, and the government defrauded. It was at the news of a murder of this description that Col. Byrd was seized.

Preaching against Practice.—John Simon was a Sogkonate, who, about the year 1700, was a settled minister to that tribe. He was a man of strong mind, generally temperate, but sometimes remiss in the latter particular. The following anecdote is told as characteristic of his notions of justice. Simon, on account of his deportment, was created justice of the peace, and when difficulties occurred involving any of his people, he sat with the English justice to aid in making up judgment. It happened that Simon's squaw, with some others, had committed some offence. Justice Almy and Simon, in making up their minds, estimated the amount of the offence differently; Almy thought each should receive eight or ten stripes, but Simon said, “No, four or five are enough-Poor Indians are ignorant, and it is not Christian-like to punish so hardly, those who are ignorant, as those who have knowledge." Simon's judgment prevailed. When Mr. Almy asked John how many his wife should receive, he said, "Double, because she had knowledge to have done better;" but Col. Almy, out of regard to John's feelings, wholly remitted his wife's punishment. John looked very serious, and made no reply while in presence of the court, but, on the first fit opportunity, remonstrated very severely against his judgment; and said to him, "To what purpose do we preach a religion of justice, if we do unrighteousness in judgment.”

*

Perhaps the same mentioned by Oldmixon, (i. 283.) in speaking of the Indian pow wows; one of whom he says, "very lately conjured a shower of rain for Col. Byrd plantation in a time of drouth, for two bottles of rum," and of which Mr. Oldmixon says, "had we not found this in an author who was on the spot, we should have rejected it as a fable." † Dr. Burnaby.

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Sam Hide.-There are few, we imagine, who have not heard of this personage; but, notwithstanding his great notoriety, we might not be thought serious in the rest of our work, were we to enter seriously into his biography; for the reason, that from his day to this, his name has been a by-word in all New England, and means as much as to say the greatest of liars. It is on account of the following anecdote that he is noticed.

Sam Hide was a notorious cider-drinker as well as liar, and used to travel the country to and fro begging it from door to door. At one time he happened ir a region of country where cider was very hard to be procured; either from its scarcity, or from Sam's frequent visits. However, cider he was determined to have, if lying, in any shape or color, would gain it. Being not far from the house of an acquaintance, who he knew had cider, but he knew, or was well satisfied, that, in the ordinary way of begging, he could not get it, he set his wits at work to lay a plan to ensure it. This did not occupy him long. On arriving at the house of the gentleman, instead of asking for cider, he inquired for the man of the house, whom, on appearing, Sam requested to go aside with him, as he had something of importance to communicate to him. When they were by themselves, Sam told him he had that morning shot a fine deer, and that, if he would give him a crown, he would tell him where it was. The gentleman did not incline to do this, but offered half a crown. Finally, Sam said, as he had walked a great distance that morning, and was very dry, for a half a crown and a mug of cider he would tell him. This was agreed upon, and the price paid. Now Sam was required to point out the spot where the deer was to be found, which he did in this manner. He said to his friend, You know of such a meadow, describing it—Yes— You know a big ash tree with a big top by the little brook-Yes-Well, under that tree lies the deer. This was satisfactory, and Sam departed. It is unnecessary to mention that the meadow was found, and the tree by the brook, but no deer. The duped man could hardly contain himself on considering what he had been doing. To look after Sam for satisfaction would be worse than looking after the deer; so the farmer concluded to go home contented. Some years after, he happened to fall in with the Indian; and he immediately began to rally him for deceiving him so, and demanded back his money and pay for his cider and trouble. Why, said Sam, would you find fault if Indian told truth half the time?-No-Well, says Sam, you find him_meadow?—Yes-You find him tree?—Yes-What for then you find fault Sam Hide, when he told you two truth to one lie?

The affair ended here. Sam heard no more from the farmer.

This is but one of the numerous anecdotes of Sam Hide, which, could they be collected, would fill many pages. He died in Dedham, 5 Jan. 1732, at the great age of 105 years. He was a great jester, and passed for an uncommon wit. In all the wars against the Indians during his lifetime, he served the English faithfully, and had the name of a brave soldier. He had himself killed 19 of the enemy, and tried hard to make up the 20th, but was unable.

Characters contrasted.-" An Indian of the Kennebeck tribe, remarkable for his good conduct, received a grant of land from the state, and fixed himself in a new township where a number of families were settled. Though not ill treated, yet the common prejudice against Indians prevented any sympathy with him. This was shown at the death of his only child, when none of the people came near him. Shortly afterwards he went to some of the inhabitants and said to them, When white man's child die, Indian man he sorry-he help bury him.-When my child die, no one speak to me—I make his grave alone. I can no live here. He gave up his

farm, dug up the body of his child, and carried it with him 200 miles through the forests, to join the Canada Indians!"*

A ludicrous Error.-There was published in London, in 1762, “THE AMERICAN GAZETTEER," &c. in which is the following account of BRISTOL, R. I. "A county and town in N. England. The capital is remarkable for the King of Spain's having a palace in it, and being killed there; and also for Crown the poet's begging it of Charles II." The blunder did not rest here, but is found in "THE N. AMERICAN and the WEST INDIAN GAZETTEER," &c. Thus Philip of Spain seems to have had the misfortune of being mistaken for Philip of the Wampanoags, alias Pometacom of Pokauoket.

Origin or Meaning of the Name Canada.-It is said, that Canada was discovered by the Spaniards, before the time of Cartier, and that the Bay of Chaleurs was discovered by them, and is the same as the Baye des Espagnoles; and that the Spaniards, not meeting with any appearances of mines of the precious metals, said to one another, aca nada, which in their language signified, nothing here, and forthwith departed from the country. The Indians, having heard these words, retained them in their memories, and, when the French came among them, made use of them, probably by way of salutation, not understanding their import; and they were supposed by the voyagers to be the name of the country. It was only necessary to drop the first letter, and use the two words as two syllables, and the word Canada was complete.§

But as long ago as when Father Charlevoix wrote his admirable HISTORY or New France, he added a note upon the derivation of the name Canada, in which he said some derived it from an Iroquois word meaning an assemblage of houses.|| Dr. J. R. Forster has a learned note upon it also, in his valuable account of Voyages and Discoveries in the North. He objects to the Aca Nada origin, because, in Spanish, the word for here is not aca, but aqui, and that to form Canada from Aquinada would be forced and unnatural. Yet he says, "In ancient maps we often find Ca: da Nada," that is, Cape Nothing. "But from a Canadian [Indian] vocabulary, annexed to the original edition of the second voyage of Jaques Cartier, Paris, 1545, it appears, that an assemblage of houses, or habitations, i. e. a town, was by the natives called Canada. Cartier says, Ilz appellent une Ville-Canada." Mr. Heckewelder is of much the same opinion as Charlevoix and Forster. He says, that in a prayer-book in the Mohawk language, he read "Ne KANADA-gongh Konwayatsk Nazareth,” which was a translation of "in a CITY called Nazareth."

Origin of the Name Yankee.-ANBURY, an author who did not respect the Americans, any more than many others who have been led captive by them, has the following paragraph upon this word¶-"The lower class of these Yankees-a-propos, it may not be amiss here just to observe the etymology of this term: it is derived from a Cherokee word,

to

you

† 3 vols. 12mo, without name.

* Tudor's Letters on the Eastern States, 294. 2d edition, 12mo. London, 1778, also anonymous. The authors who have adopted this opinion, are Dr. Mather, [Magnalia, B. viii. 71 ;] Harris [Voyages, ii. 349;] Moll [Geog. ii. 194 ;] J. Long, [Voyages and Travels, 2;] Bozman, [Maryland, 35 ;] Moulton, [N. York, i. 131;] Martin, [Louisiana, i. 7.] Josselyn and Jeffrys seem to be without company as well as authorities for their der ivations. The former [N. Eng. Rarities, 5,] says, Canada was 66 so called from Monsieur Cane." The latter [Hist. America, 1,] says, Canada, in the Indian language, signifies the Mouth of the Country, from can, mouth, and ada, the country."

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Quelques-unes dérivent ce nom du mot Iroquois Kannata, qui se prononce canada,

et signifie un amas de cabannes. Hist. Nouv. France, i. 9.

Travels through the Interior Parts of N. America, 1776, &c. vol. ii. 46, 47. Anbury was an officer in Gen. Burgoyne's army, and was among the captives surrendered at Saratoga.

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