haro to attend a meeting of the Six Nations, at their Central Council-House at Onondaga. They stopped at Kanaghsorage, a small village inhabited by the Onondagas and Tuscaroras, about sixteen miles west of Oneida. Here, where they remained four days, they heard that the Mohawks were determined to kill Dean. Little Abraham, a friendly Mohawk sachem, preceded the party of Oneidas, and dissuaded his countrymen from their purpose, sending back a message to that effect. When it was received, a council of Oneidas, Caughnawagas and Tuscaroras was held, and it was concluded best that Dean should go on with them. The female governesses of the town, and those who were present from Oneida, hearing of this purpose, took the matter into their consideration, and about eight in the evening presented the following speech: "Brother: We, the female governesses, take this opportunity to speak a word, and let you know our minds. In truth, our hearts have trembled and our eyes have not known sleep since you have been here, while we consider the danger that appears to us to threaten you at Onondaga, and the dreadful consequences that must ensue, should some fatal blow be given you. We desire you to consider well of these things, and to return back from this place." To which the following answer was made: "Sisters, Female Governesses: I sincerely thank you for what you have said, and the concern you appear to have for my safety; but, sisters, possess your minds in peace, and let it not offend you if I do not comply with your request. I am sent by the great men upon important business, and must proceed as far as directed." Next morning, they started for Onondaga, but found, on approaching the village, that it was proposed to lodge the party, not altogether, but by two or three in a place. This looked suspicious, and they chose to encamp in a hemlock grove near by. On the 28th, the council commenced and continued until the 3d of April. Various speeches were made, and a general disposition exhibited to observe neutrality between the English and the Americans. (Vol. v. p. 1079.) Though not appurtenant to the foregoing note, still the reference on page 310, requires the insertion of the following communication, descriptive of the Shawanese towns on the Mad River and Upper Miami, now Logan county: "HOUSE OF REPRESENTATIVES, "DEAR SIR: In respect to the Indian localitics of Logan county, the most prominent was Wappatomica, two miles south of Zanesfield. My impression is, that it was a Wyandot town, or a common rendezvous for Wyandots, Shawanese and Mingoes-Wappatomica signifying the capital or head town. Perhaps the name, like that of Wakatomaka Creek, in Muskingum county, is of Shawanese origin. The village of Zanesfield, and the township of Zane, in the southeast corner of Logan county, are thus called from Isaac Zane, who was an adopted member of the Wyandot tribe. "About nine miles southeast from Wappatomica, and not far from King's Creek, near the line of Champaign county, was a Mingo village: and such probably was Solomon's Town, which was on the waters of Cherokee Man's Run, near the line between McArthur and Richland townships, and about nine miles northwest from Bellefontaine. It was named from a chief called Mohawk Solomon-a New York or Mingo Indian. "The Shawanese towns were more numerous--the Wyandots and Mingoes being sojourners among the Shawanese. Lewistown, named from a Capt. Lewis, who was living as late as 1820, was as prominent as any other Shawanese village. Lewistown was situated four miles south of Solomon's Town, and about eight miles northwest from Bellefontaine. The Mackacheek towns were two in number-one on the west bank of Mad River, and not over three-quarters of a mile northeast from the present site of West Liberty, and the other about a mile east from the former village, including the farm of R. E. Runkle, and traversed by Mackacheek Creek, which runs southwestwardly into the Mad River. A mile and a half south of the village last described, was a mound-still visible on the farm of John Enoch-from the summit of which Simon Kenton was compelled, in 1778, to run the gauntlet to the Council House, at or near the village. The whole vicinity was an Indian settlement, but denser at the above points than elsewhere. "Simon Kenton is buried about five miles northeast of Bellefontaine, in Jefferson township, on the east side of the road leading from Zanesfield to Big Spring, near the line of Hardin county-the old Indian trace to the Wyandot towns of the Sandusky. His grave is situated on a knoll, about a quarter of a mile from the spot where the closing years of his life-at least fifteen years-were passed. He died in 1836, and the impression produced by his appearance and conversation is among the most cherished recollections of my early life-so much so, that I have deemed it my duty, as a Representative of Logan county in the current Legislature, to submit a bill for the erection of a monument to his memory, as one of the most marked and noble characters in our annals. "There is a tradition, that there was a Shawanese settlement on the creek, which rises within the limits of Bellefontaine, and flows westwardly until it falls into the Bokongahelas, the latter being a tributary of the Miami. This village was called Blue Jacket Town, probably from the chief of that name, but I cannot exactly identify its locality. It was doubtless in Lake township. "The above are the impressions derived from my personal recollections, and the traditions of the first settlers. Perhaps prior to 1787, which I understand to be the period included in your volume, the localities and the inhabitants of these towns might have been different; and it is quite likely that the population, about this time of the Revolution, was more exclusively Shawanese. Yours, &c., "JAMES W. TAYLOR, Esq." "JOSEPH NEWELL. VIII. NETAWATWES, AND OTHER DELAWARE CHIEFS. Heckewelder says (Transactions of American Philosophical Society, vol. iv. p. 388) that Netawatwes had been a signer of a treaty held at Conestogo, near Lancaster, Pennsylvania, in 1718, and was then a young man, between twenty or thirty years of age. As an hereditary chief of the Turtle Tribe, he was intrusted with "all verbal speeches, with wampum, bead vouchers," &c., from the time of William Penn. He died at a great age-upwards of ninety. He was settled on the Cuyahoga, on his first arrival in Ohio, but in 1773 was on the Muskingum, at a point still called from him, Newcom erstown. WHITE EYES or Coquethagechton (as Heckewelder writes his name) succeeded Netawatwes in 1776, or "at least accepted the appointment for a limited time, and until the young chief by lineal descent should be of proper age." (See Biography in Am. Phil. Trans., p. 391.) His character and career are sufficiently apparent from the text. GELELEMEND or Killbuck, after the death of White Eyes in 1778, was installed as temporary chief during the minority of the heir of Netawatwes. He became a devoted adherent of the Americans, receiving the rank of colonel. MACHENGIVE PUSHIS or Big Cat afterwards removed to the Auglaise, as appears from the interesting narrative of John Brickell, late of Franklin county, who was a captive, from 1791 to 1795, among the Delawares. During that time, he was adopted as a son by "Whingwy Pooshies or Big Cat." (See Brickell's Narrative in American Pioneer, vol. i. p. 46.) His description of the parting with his Indian protector, when the tribe was compelled to deliver their prisoners, is extremely touching-sufficiently so to warrant its quotation. "On the breaking up of spring [in 1795] we all went up to Fort Defiance, and on arriving on the shore opposite we saluted the fort with a round of rifles, and they shot a cannon thirteen times. We then encamped on the spot. On the same day Whingwy Pooshies told me I must go over to the fort. The children hung around me crying, and asked me if I was going to leave them? I told them I did not know. When we got over to the fort, and were seated with the officers, Whingwy Pooshies told me to stand up, which I did; he then rose and addressed me in about these words: 'My son, there are men the same color with yourself. There may be some of your kin there, or your kin may be a great way off from you. You have lived a long time with us. I call on you to say if I have not been a father to you? if I have not used you as a father would use a son?" I said, 'You have used me as well as a father could use a son.' He said, 'I am glad you say so. You have lived long with me; you have hunted for me; but our treaty says you must be free. If you choose to go with the people of your own color, I have no right to say a word, but if you choose to stay with me your people have no right to speak. Now reflect on it and take your choice, and tell us as soon as you make up your mind.' "I was silent a few minutes, in which time it seemed as if I thought of almost every thing. I thought of the children I had just left crying; I thought of the Indians I was attached to, and I thought of my people which I remembered; and this latter thought predominated, and I said, 'I will go with my kin.' The old man then said, 'I have raised you-I have learned you to hunt. You are a good hunter-you have been better to me than my own sons. I am now getting old and I cannot hunt. I thought you would be a support to my age. I leaned on you as on a staff. Now it is broken -you are going to leave me and I have no right to say a word, but I am ruined.' He then sank back in tears to his seat. I heartily joined him in his tears-parted with him, and have never seen nor heard of him since." Heckewelder mentions another prominent Delaware, Tetepachksi, whose name will be readily identified at the subsequent treaties. In the Philosophical Transactions (vol. iv. p. 391), the Moravian biographer thus speaks of him: "Tetepachksi, also called by the whites the Glaze King, was for a number of years a counsellor of the Great Council of the Turtle Tribe at Goshacking (forks of the Muskingum); afterwards he became a chief of the Delawares, who resided on White River in Indiana. He was rather timorous, and easily prompted to become jealous or mistrustful, though he meant no harm to any body, and rather than make a mistake, would leave others to act in his stead. Yet harmless and innocent as he was, he was by the prophet brother of Tecumseh declared a witch, and condemned to die; in consequence of which sentence, his executioners took him to the distance of eight or ten miles from their village, and there tomahawked him, and then burnt his body on the piles.-See Heckewelder's Narrative, page 410." At a treaty with the United States, August 18, 1804, his name is written Tetabuxika. HOPOCAN or Pipe appears seldom, except as narrated above. He signed the treaty of Jan. 9, 1789, at Fort Harmar, and is frequently mentioned in the journals of the Marietta settlers. He probably died before the Treaty of Greenville in 1795, as his signature does not appear. Heckewelder speaks of Newalike and Nihmha, as chiefs of the Munsie tribe (of Delawares), at Minisink in Pennsylvania, afterwards on the Susquehanna, and finally at Sandusky. IX. LEWIS WETZEL, THE BORDERER. We have been favored with the following communication from Hon. E. R. Eckley, of Carroll county; which presents some facts of the later history of this noted borderer, that are not generally known, besides vindicating his memory in respect to his Indian hostilities: "J. W. TAYLOR, Esq.: SIR,—In compliance with your request, I send you such facts, in connection with the history and services of Lewis Wetzel, as are in my possession, or within my power to furnish. I do it with the more pleasure, because it may tend to wrest from oblivion the history of one who, in that stirring time in our frontier history, filled so conspicuous a place. The date of events, in the life of that distinguished man, are now perhaps beyond the reach of certainty. The date of facts contained in this letter, I cannot even approximate. They were given me by my venerable father, who, though cognizant to many of them, kept no record, and would not undertake to fix even the year. He, at the time Wetzel was in Louisiana, was engaged in the river trade, and was personally acquainted with him; visited him while in prison at New Orleans, also after he was released from prison, while he lived with a relative near Natchez. "Lewis Wetzel was supposed to have been born in the vicinity of what is now the city of Wheeling; at all events, his father occupied a small farm at that place when he was a small boy. Of his family I am unable to learn much, except that they were comparatively poor, which circumstance may account for the dangers and privations of a frontier life, to which he and his family were exposed. Wetzel had a sister and brother (John or Jack) who, with him, performed many daring adventures and exploits in the spy department, at that day so important to the defence of the frontier. In |