Neeyooh-God (Oneidas). Awaneeu-God (Senecas). Mahhahnah-God (Winnebagoes). YaiwuhneeyouGod (Tuscaroras). Wahcondahs God; Wahcondahpishcona - Evil Spirit (Ottoes). Oonalahnunghe-God (Cherokees). Aleksandiste tza God (Natchez). Neiya- sun; tadkuk. moon (Esquimaux). Haunip day; weehah-sun; hahnip-night (Winnebagoes). Ourhuhhukayhaw heetay-sun; heetay antsuhnyyaihau— moon (Tuscaroras). Pee-sun; peetanywai-moon (Ottoes). Nungdohegah sun; nungdohsungnoyee-moon (Cherokees). Wah-fire; sil-big sun; kwasip-moon (Natchez). Igalgetak- star; nunna-earth (Esquimaux). Cajestuch—star; oohunjah — earth (Mohawk). Yoojistoqua-star; ohunjea-earth (Oneidas). star; mah'nah Cajeshanda-star; uenjah-earth (Senecas). Weehah (sun), kohshkeh (suspended) earth (Winnebagocs). Otcheesnoohquay-star; aufnawkeh-earth (Tuscaroras). Nawquisi-star; alawhi-earth (Cherokees). Annak-fire; mok-water (Esquimaux). Ocheerle-fire; oochnekanus water (Mohawks). Ojisthteh (or yooteeyk)- fire; oghnacaune-water (Onei das). Ojishta-fire; onekandus — water (Senecas). Pedghah-fire; nihah-water (Winnebagoes). Paijai fire; nee-water (Ottoes). Eeno-lightning; eechnung-thunder (Senecas). Ahnahgahleske lightning; uhyungdagooloska thunder (Cherokees). Pooloopooloonul- lightning; pooloopooloolunluh-thunder (Natchez). Mahtah cheechee-wind (Winnebagoes). Oghrewind (Tuscaroras). Nappe wind (Natchez). Language corroborates the testimony of symbol and myth, in disclosing the Indian's belief in a ruling spirit, governing the winds of heaven, the suns suspended, the mysterious passing fire, those stars and comets that enter the skies by night and depart by day, when appears the grand orb, the "heart of the Great Spirit," throbbing with fiery life. The Oneidas address this ruling deity by the name of Oneeyah, and they call the wind youolont. The Winne bagoes make use of the term Wahhahnah for their Supreme Spirit, and they call the Wind mahtah cheechee. The Natchez use the term wah for Fire, and it has been said already that Wazha-waud was the Algonkin name for Creator, and was-ai-au for Light. In the Ojibway dialect wah-sa-yah-ze-win and wanda have the same significations. The Mohawk word for Life is yonhe; the dead are called ya-we-ah-e-ye-a; and the verb To Exist, To Be, in the same dialect, according to Schoolcraft, is egn-no-yo-te-a, — reminding the ear of Enigoria, the Good Mind, one of the first-born twins in the cosmogony of Creation, as related by David Cusick. Although in these terms a distinction is maintained, an association of thought is evident. Wind, Fire, and Light are the assembled types of being. From these three is Life. To give the force of expression in Indian words is as difficult as to render Cicero's orations without loss of their fine resonance and beauty of meaning. Indian, like Latin, translated, is as a bow slacked, from whose untense string the arrow refuses flight. The following illustration a speech in council with the French, by an Indian warrior-affords perhaps a better example of the views and opinions of the Indians in relation to the acts of the governor of Canada, De la Barre, to whom in reply the speech is addressed,- than of the Indian language. This speech was made in 1684. In 1689 the terrible massacre by the French of the inhabitants of Schenectady, composed of traders and Praying Indians, occurred, and was the occasion of the speech in the foregoing pages. Not long after this the crime of burning an Indian chief, by the command of the Count de Frontenac, was com mitted. Both events are exponents of the temper of the nation with whom the Indian warrior was in council at the time of this speech. The burning of prisoners of war was a custom instituted among the Indians. The French copied the barbarism of the savages. It is due to the Jesuit Fathers, who have been so often quoted in this volume, to state that they sought to move the Count de Frontenac to mitigate his sentence; and being unsuccessful, they afterwards visited the prisoners, for there were two condemned, and offered them the consolations of their religion. But this was refused, and the prisoners began to prepare for death in their own manner, by singing their death-song. A knife was thrown into the prison by some sympathizing hand, with which one of the prisoners despatched himself. The other continued his preparation, and was finally carried to the place of execution, where his feet were broiled between two hot stones. His fingers were burned in red-hot pipes; while both his arms were at liberty, he did not remove them. His joints were cut, his sinews twisted around bars of iron, his scalp flayed from his skull, and hot sand poured upon his head; when, by the intercession of the Intendant's lady, states Colden, the coup de grâce was given. During the terrible process of this barbaric torture the warrior continued his death-song, recounted his prowess in battle, and related the burning of French prisoners. This execution is an example of the fierce temper of the age; in which it is, indeed, difficult to distinguish savage from Christian. As a matter of historic justice, previous to the Indian orator's speech, that of De la Barre is given : The King, my master, being informed that the Five Nations have often infringed the peace, has ordered me to come hither with a guard, and to send Obguesse to the Onondagas, to bring the chief sachem to my camp. The intention of the great King is that you and I may smoke the Calumet of Peace together; but on this condition, that you promise me, in the name of the Senecas, Cayugas, Onondagas, and Mohawks, to give entire satisfaction and reparation to his subjects, and in the future never to molest them. The Senecas, Cayugas, Onondagas, and Mohawks have robbed and abused all the traders that were passing to the Illinois and Unamies, and other Indian nations, the children of my King. They have acted, on these occasions, contrary to the treaty of peace with my predecessor. I am ordered, therefore, to demand satisfaction, and to tell them that in case of refusal, or their plundering us any more, that I have express orders to declare war. This belt confirms my words. The warriors of the Five Nations have conducted the English into the lakes, which belong to the King, my master, and brought the English among the nations that are his children, to destroy the trade of his subjects, and to withdraw their nations from him. They have carried the English thither, notwithstanding the prohibition of the late governor of New York, who foresaw the risk that both they and you would run. I am willing to forget these things, but if ever the like shall happen for the future, I have express commands to declare war with you. This belt confirms my words. Your warriors have made several barbarous incursions on the Illinois and Unamies; they have sacrificed men, women, and children, and have made many members of those nations prisoners, who thought themselves safe in their villages in times of peace. These people who are my King's children, must not be your slaves; you must give them their liberty, and send them back into their own country. If the Five Nations shall refuse to do this, I have express orders to declare war against them. This belt confirms my words. |