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Auburn, December 24th, 1820.


I imbrace this oppertunity of conversing with you by way of writing to inform

to inform you of my health which is as good as I can expect, confined as I am within the walls of this drery and cold prison whilst I hope you and yours injoy the blessing and at your liberties which is the greatist bless. ing that mortals can injoy in this vain and delusive world but alas that bounty I have violated that fatal deed which my heart bleeds when I reflect but I am ditermined if ever I can again be restored to my former injoyments that I will put a double restrain on my conduct and never again violate the laws of my country Mr. Sargent I hope you will be so good as to see my friends and will indeaver with them to assist me this ounce to my liberty for which favour I shall ever conceder myself under the greatist obligations—consider me sir as a mortal liable to the frowns of fortune for we are none of us exempt I hope you will not leave me to linger out my few remaning years in this wreatched abode I once more intreat you to have compassion on me as you expect mercy of your creator for each of us as mortals have kneed of mercy from that divine being—I wish sir you would see my father and see what has been the cause of my never recev. ing any word from him as I never bave receved any word from him since I was first arested ask him sir if he considers me dead because I have


once done wrong tell him his erring son is yet alive and earnistly solisits your pardon and a pardon from the government against which he has offended I hope he with your assistence will soon restore me to my liberty and my futer good conduct shall apologise for the past do not neglect me sir for I am heartyly sorry for my

fault Mr. Sargent I hope you will send me an answer as soon as you receve this give my love to my cousin Jacob Chicks and his family with all inquiring friends

This from your unhappy but sincere friend


To the Rev..John Sargent,
Vernon, County Oneida,

N. York.

(with speed.)


A distinguished Oneida Chief named Skenandou, having yielded to the teaching of his minister, (the Rev. Mr. Kirkland,) and lived a reformed man for fifty years, said, in his 120th year, just before he died, “I am an aged hemlock. The winds of one hundred years have whistled through my branches. I am dead at the top.” (He was blind.) “Why I yet live, the great good Spirit only knows. Pray to mý Jesus that I may wait with patience my appointed time to die ; and when I die, lay me by the side of my minister and father, that I may go up with him at the great resurrection."

METHOD OF WRITING. The Indian writing consists of figures or hieroglyphics; and the following anecdote will shew that sometimes it is very much to the purpose :

A white man in the Indian country, met a Shawanos riding a horse which he affected to recognise for his own, and claimed it from him as his property. The Indian calmly answered“ Friend! after a little while, I “ will call on you at your house, when we shall talk

of this matter." A few days afterwards, the Indian came to the white man's house, who insisting on having his horse restored, the other then told him : " Friend ! the horse which you claim belonged “ to my uncle who lately died ; according to the " Indian custom, I have become heir to all his

property.” The white man not being satisfied, and renewing his demand, the Indian immediately took a coal from the fire-place, and made two striking figures on the door of the house, the one representing the white man taking the horse, and the other, himself, in the act of scalping him; then he coolly asked the trembling claimant “whether he could read this Indian writing ?” The matter thus was settled at once, and the Indian rode off...' HECKEWELDER.


In passing thro’ Lake Pepin our interpreter pointed out to us a high precipice, on the east shore of the lake, from which an Indian girl, of the Sioux

nation, had, many years ago, precipitated herself in a fit of disappointed love. She had given her heart, it appears, to a young chief of her own tribe, who was very much attached to her, but the alliance was opposed by her parents, who wished her to marry an old chief, renowned for his wisdom and influence in the nation. As the union was insisted upon, and no other way appearing to avoid it, she determined to sacrifice her life in preference to a violation of her former vow; and while the preparations for the marriage feast were going forward, left her father's cabin, without exciting suspicion, and before she could be overtaken threw herself from an awful precipice, and was instantly dashed to a thousand pieces. Such an instance of sentiment is rarely to be met with among barbarians, and should redeem the name of this noble-minded girl from oblivion. It was 00la-i-ta.-Schoolcraft's Journal.

BELIEF IN THE UNDERSTANDING OF BEASTS. I have often reflected on the curious connexion which appears to subsist in the mind of an Indian between man and the brute creation; and found much matter in it for curious observation. Although they consider themselves superior to all other animals and are very proud of that superiority; although they believe that the beasts of the forest, the birds of the air, and the fishes of the waters, were created by the Almighty Being for the use of man; yet it seems as if they ascribe the difference between themselves and the brute kind, and the dominion

which they have over them, more to their superior bodily strength and dexterity than to their immortal souls. All beings endowed by the Creator with the power of volition and self-motion, they view in a manner as a great society of which they are the head, whom they are appointed, indeed, to govern, but between whom and themselves intimate ties of connexion and relationship may exist, or at least, did exist in the beginning of time. They are, in fact, according to their opinions, only the first among equals, the legitimate hereditary sovereigns of the whole animated race, of which they are themselves'a constituent part. Hence, in their languages, those inflections of their nouns which we call genders, are not, as with us, descriptive of the masculine and feminine species, but of the animate and inanimate kinds. Indeed, they go so far as to include trees and plants within the first of these descriptions. All animated nature, in whatever degree, is in their eyes a great whole, from which they have not yet ventured to separate themselves. They do not exclude other animals from their world of spirits, the place to which they expect to go after death.

I find it difficult to express myself clearly on this abstruse subject, which, perhaps, the Indians themselves do not very well understand, as they have no metaphysicians among them to analyze their vague notions, and perhaps confuse them still more. But I can illustrate what I have said by some characteristic anecdotes.

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