Divorces are frequent. If a difficulty of importance arises between a married couple, they agree to separate. They divide their property and children; the squaw takes the girls, the Indian the boys, and both are at liberty to marry again.

They have no marriage ceremony, nor form of divorcement, other than what has been mentioned.

OF FAMILY GOVERNMENT.

In their families, parents are very mild, and the mother superintends the children. The word of the Indian father, however, is law, and must be obeyed by the whole that are under his authority.

One thing respecting the Indian women is worthy of attention, and perhaps of imitation, although it is now a days considered beneath the dignity of the ladies, especially those who are the most refined; and that is, they are under a becoming subjection to their husbands. It is a rule, inculcated in all the Indian tribes, and practised throughout their generations, that a squaw shall not walk before her Indian, nor pretend to take the lead in his business. And for this reason we never can see a party on the march to or from hunting and the like, in which the squaws are not directly in the rear of their partners.

OF THEIR FUNERALS.

The deceased having been laid out in his best clothing, is put into a coffin of boards or bark, and with him is deposited, in every instance, a small cup and a cake. Generally two or three candles are also put into the coffin, and in a few instances, at the burial of a great man, all his implements of war are buried by the side of the body. The coffin is then closed and carried to the grave. On its being let down, the person who takes the lead of the solemn transaction, or a Chief, addresses the dead in a short speech, in which he charges him not to be troubled about himself in his new situation, nor on his journey, and not to trouble his friends, wife or children, whom he has left. Tells him that if he meets with strangers on his way, he must inform them what tribe he belongs to, who his relatives are, the situation in which he left them, and that having done this, he must keep on till he arrives at the good fields in the country of Nauwaneu. That when he arrives there he will see all his ancestors and personal friends that have gone before him; who, together with all the Chiefs of celebrity, will receive him joyfully, and furnish him with every article of perpetual happiness.

The grave is now filled and left till evening, when some of the nearest relatives of the dead build a fire at the head of it, near which they set till morning. In this way they continue to practise nine successive nights, when, believing that their departed friend has arrived at the end of his journey, they discontinue their attention. During this time the relatives of the dead are not allowed to dance.

Formerly, frolics were held, after the expiration of nine days, for the dead, at which all the squaws got drunk, and those were the only occasions on which they were intoxicated: but lately those are discontinued, and squaws feel no delicacy in getting inebriated.

OF THEIR CREDULITY.

As ignorance is the parent of credulity, it is not a thing to be wondered at that the Indians should possess it in a great degree, and even suffer themselves to be dictated and governed by it in many of the most important transactions of their lives.

They place great confidence in dreams, attach some sign to every uncommon circ.u.mstance, and believe in charms, spirits, and many supernatural things that never existed, only in minds enslaved to ignorance and tradition: but in no instance is their credulity so conspicuous, as in their unalterable belief in witches.

They believe there are many of these, and that next to the author of evil, they are the greatest scourge to their people. The term witch, by them, is used both in the masculine and feminine gender, and denotes a person to whom the evil deity has delegated power to inflict diseases, cause death, blast corn, bring bad weather, and in short to cause almost any calamity to which they are liable. With this impression, and believing that it is their actual duty to destroy, as far as lies in their power, every source of unhappiness, it has been a custom among them from time immemorial, to destroy every one that they could convict of so heinous a crime; and in fact there is no reprieve from the sentence.

Mrs. Jemison informed us that more or less who had been charged with being witches, had been executed in almost every year since she has lived on the Genesee. Many, on being suspected, made their escape: while others, before they were aware of being implicated, have been apprehended and brought to trial. She says that a number of years ago, an Indian chased a squaw, near Beard's Town, and caught her; but on the account of her great strength she got away. The Indian, vexed and disappointed, went home, and the next day reported that he saw her have fire in her mouth, and that she was a witch. Upon this she was apprehended and killed immediately. She was Big-tree's cousin, Mrs.

Jemison says she was present at the execution. She also saw one other killed and thrown into the river.

Col. Jeremiah Smith, of Leicester, near Beard's Town, saw an Indian killed by his five brothers, who struck him on the head with their tomahawks at one time. He was charged with being a witch, because of his having been fortunate enough, when on a hunting party, to kill a number of deer, while his comrades failed of taking any.

Col. Smith also saw a squaw, who had been convicted of being a witch, killed by having small green whips burnt till they were red hot, but not quite coaled, and thrust down her throat. From such trifling causes thousands have lost their lives, and notwithstanding the means that are used for their reformation, the pagans will not suffer "a witch to live."

OF THE MANNER OF FARMING, AS PRACTISED BY THE INDIAN WOMEN.

It is well known that the squaws have all the labor of the field to perform, and almost every other kind of hard service, which, in civil society, is performed by the men. In order to expedite their business, and at the same time enjoy each other's company, they all work together in one field, or at whatever job they may have on hand. In the spring they choose an old active squaw to be their driver and overseer when at labor, for the ensuing year. She accepts the honor, and they consider themselves bound to obey her.

When the time for planting arrives, and the soil is prepared, the squaws are a.s.sembled in the morning, and conducted into a field, where each plants one row. They then go into the next field, plant once across, and so on till they have gone through the tribe. If any remains to be planted, they again commence where they did at first, (in the same field,) and so keep on till the whole is finished. By this rule they perform their labor of every kind, and every jealousy of one having done more or less than another, is effectually avoided.

Each squaw cuts her own wood; but it is all brought to the house under the direction of the overseer--each bringing one back load.

OF THEIR METHOD OF COMPUTING TIME, AND KEEPING THEIR RECORDS.

This is done by moons and winters: a moon is a month, and the time from the end of one winter to that of another, a year.

From sunset till sunrise, they say that the sun is asleep. In the old of the moon, when it does not shine in the night, they say it is dead. They rejoice greatly at the sight of the new moon.

In order to commemorate great events, and preserve the chronology of them, the war Chief in each tribe keeps a war post. This post is a peeled stick of timber, 10 or 12 feet high, that is erected in the town.

For a campaign they make, or rather the Chief makes, a perpendicular red mark, about three inches long and half an inch wide; on the opposite side from this, for a scalp, they make a red cross, thus, +; on another side, for a prisoner taken, they make a red cross in this manner, X', with a head or dot, and by placing such significant hireoglyphics in so conspicuous a situation, they are enabled to ascertain with great certainty the time and circ.u.mstances of past events.

Hiokatoo had a war-post, on which was recorded his military exploits, and other things that he tho't worth preserving.

ANECDOTES.

Hiokatoo used to say that when he was a young man, there lived in the same tribe with him an old Indian warrior, who was a great counsellor, by the name of Buck-in-je-hil-lish. Buckinjehillish having, with great fatigue, attended the council when it was deliberating upon war, declared that none but the ignorant made war, but that the wise men and the warriors had to do the fighting. This speech exasperated his countrymen to such a degree that he was apprehended and tried for being a witch, on the account of his having lived to so advanced an age; and because he could not show some reason why he had not died before, he was sentenced to be tomahawked by a boy on the spot, which was accordingly done.

In the last war, (1814,) an Indian who had been on fatigue, called at a commissary's and begged some bread. He was sent for a pail of water before he received it, and while he was absent an officer told the commissary to put a piece of money into the bread, and observe the event. He did so. The Indian took the bread and went off: but on the next day having ate his bread and found the money, he came to the commissary and gave him the same, as the officer had antic.i.p.ated.

Little Beard, a celebrated Indian Chief, having arrived to a very advanced age, died at his town on the Genesee river about the first of June, 1806, and was buried after the manner of burying chiefs. In his life time he had been quite arbitrary, and had made some enemies whom he hated, probably, and was not loved by them. The grave, however, deprives envy of its malignity, and revenge of its keenness.

Little Beard had been dead but a few days when the great eclipse of the sun took place, on the sixteenth of June, which excited in the Indians a great degree of astonishment; for as they were ignorant of astronomy, they were totally unqualified to account for so extraordinary a phenomenon. The crisis was alarming, and something effectual must be done, without delay, to remove, if possible, the cause of such coldness and darkness, which it was expected would increase. They accordingly ran together in the three towns near the Genesee river, and after a short consultation agreed that Little Beard, on the account of some old grudge which he yet cherished towards them, had placed himself between them and the sun, in order that their corn might not grow, and so reduce them to a state of starvation. Having thus found the cause, the next thing was to remove it, which could only be done the use of powder and ball.

Upon this, every gun and rifle was loaded, and a firing commenced, that continued without cessation till the old fellow left his seat, and the obscurity was entirely removed, to the great joy of the ingenious and fortunate Indians.

In the month of February, 1824, Corn Planter, a learned pagan Chief at Tonnewonta, died of common sickness. He had received a liberal education, and was held in high estimation in his town and tribe, by both parties; but the pagans more particularly mourned his loss deeply, and seemed entirely unreconciled. They imputed his death to witchcraft, and charged an Indian by the name of Prompit, with the crime.

Mr. Prompit is a Christian Indian, of the Tuscarora nation, who has lived at Tonnewonta a number of years, where he has built a saw-mill himself, which he owns, and is considered a decent, respectable man.

About two weeks after the death of Corn Planter, Mr. Prompit happened in company where the author was present, and immediately begun to converse upon that subject. He said that the old fashioned Indians called him a witch--believed that he had killed Corn Planter, and had said that they would kill him. But, said he, all good people know that I am not a witch, and that I am clear of the charge. Likely enough they will kill me; but if they do, my hands are clean, my conscience is clear, and I shall go up to G.o.d. I will not run nor hide from them, and they may kill me if they choose to--I am innocent. When Jesus Christ's enemies, said he, wanted to kill him, he did not run away from them, but let them kill him; and why should I run away from my enemies?

How the affair will terminate, we are unable to decide.

DESCRIPTION OF GENESEE RIVER AND ITS BANKS, FROM MOUNT MORRIS TO THE UPPER FALLS.

From Mount Morris the banks of the Genesee are from two to four hundred feet in height, with narrow flats on one side of the river or the other, till you arrive at the tract called Gardow, or Cross Hills. Here you come to Mrs. Jemison's flats, which are two miles and a quarter long, and from eighty to one hundred and twenty rods wide, lying mostly on the west side of the river.

Near the upper end of these flats is the Great Slide. Directly above this, the banks (still retaining their before mentioned height) approach so near each other as to admit of but thirty acres of flat on one side of the river only, and above this the perpendicular rock comes down to the water.

From Gardow you ascend the river five miles to the lower falls, which are ninety-three feet perpendicular. These falls are twenty rods wide, and have the greatest channel on the east side. From Wolf creek to these falls the banks are covered with elegant white and Norway pine.

Above the lower falls the banks for about two miles are of perpendicular rock, and retain their height of between two and four hundred feet.

Having travelled this distance you reach the middle falls, which are an uninterrupted sheet of water fifteen rods wide, and one hundred and ten feet in perpendicular height. This natural curiosity is not exceeded by any thing of the kind in the western country, except the cataract at Niagara.

From the middle falls the banks gradually rise, till you ascend the river half a mile, when you come to the upper falls, which are somewhat rolling, 66 feet, in the shape of a harrow. Above this the banks are of moderate height. The timber from the lower to the upper falls is princ.i.p.ally pine. Just above the middle falls a saw-mill was erected this season (1823) by Messrs. Ziba Hurd and Alva Palmer.

HUNTING ANECDOTE.