USA > Pennsylvania > Notes and queries historical, biographical, and genealogical, Vol. II > Part 12
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Q. Ilave the Indians a notion of an evil Spirit, such as we call Devil ?
A. They have, and call him Machtnki- they dread him, say that the bad Spirit can, may and will hurt them, if they do not try to please hin; they therefore cause sacrifices to be performed, etc.
Q, What is their own name for the Na- tion we eall Delawares ?
A. Lenni Lennape, which is Original peo- ple.
Q. Have the Indians any notion or tradi- tion from which they Originally came, or do they accidentally spring up out of the Earth on which they live ?
A. They say that they came from a for- eign country ; eame into this from the set- ting of the Sun. The Monseys say, that they sprung out from the bottom of a Lake.
Q. Dietrich's Countersign ?
A. Dieterich says: That in Virginia there is no difficulty in ascertaining Federalists from Democrats. At the farm of a Feder- alist you will see all blacks, no mulattoes. At the farm of a Democrat all colours.
Q. Does the Indian live yet who believes that this is the third time he came into ex- istence ?
A. This Indian alluded to is dead, but others retain the same notion.
Q. What tradition have you about the big bone lick or the Mammoth bones, is there any other than that related by Mr. Jefferson ? A. In several Lieks in the Western coun-
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try, tusks of the Mammoth have been found, further discoveries lay over for future ex- amination.
Q. What was the Name of the place where Philadelphia now stands ?
A. Que-que-na hu, the long pines. This is the name of Philadelphia, from these Pines. Pine street is named after them.
Q Have your Irdians any knowledge of the different Sects of White Christians ? If they have, which do they esteem most, the Fighting Christians or the meek and non-re- sisting Moravians or Quakers ?
A. The Indians are not nnacquainted with the vorions Sects of Christians among the Whites tho' I do not presume to say that they know all Sects. They, however, do not trouble their Ileads much about their Christianity. A brave Man with them is what they think worthy of their attention, and such as give them the most presents.
Q. Do their Traditions mention any thing of Onas, or William Penn, and do they con- tinue to repose particular confidence in the Quakers as their best and most disinterested White Counselors and Friends ?
A. Until of late Years, their traditions of Onas or William Penn were kept up, but as those older Indians die away Bro. Onas dies with them. The Revolutionary War drew their attention from the peaceable Penn government unto that of a Warlike one. Much confidence was lost by this change and tho' the Quakers continue to influence their Minds with the same Ideas, they are well aware that they have quite a different People to deal with. They however, look upon the Quakers as a good and better class of People than the others, and are never Jealous of them. Pennsylvania they still call Quake- linink, from the Quakers having had the Government in their hands. Onas (the word) signifieth in the Language of the Six Nations, a Father. Micon or Migum is the name in the Delaware, and proper Name for William Penn.
NOTES AND QUERIES.
Historical, Biographical and Gencalogical.
CCXV.
CLARK .- William Clark d. in March 1813, leaving a wife Martha, and children: i. Love.
ii. [a dau.] iii. [a dau.]
iv. [a dan.]
v. Robert.
vi. James.
vii. John. viii. William.
This was probably the family of Hon. William Clark, of Dauphin. Can any one give us the names of the three daughters in blank, and who they married.
CAMPBELL .- Margaret Campbell, widow, of West Hammer, d. in December, 1813, leaving hor estate to the following children : i. Margaret [Margery.]
ii. James; and to his daughter Margaret. iii. Jane; m David McCreight.
What connection had this family with the Derry and Donegal Campbells ?
HECKEWELDER ON INDIAN NAMES.
IV.
Q. Have the Indians any celebrated Heroes of Ancient times, who became famous for killing or destroying destructive Ani- mals, such as Hercules, etc., among the Greeks ?
A. If the Indians have had any celebrated Heroes of ancient times, their names must hs.ve been lost to the present Generation. I formerly heard them speak of such Men. One of their Heroes had killed the Naked Bear, " another the "big Snake," (a snake who conld draw a whole flock of Geese into his mouth, etc). Tamenend's who now with us is called Tanimany. Note. From this Name or Man the Tammany Society takes its origin.
Q What notions do they entertain of Heaven, or a future state of Happiness ?
A. Ileaven is a fine place. Venison or Deers and Bears plenty and very fat; plenty of all kinds of Game and fruit; Huckelber- ries large and sweet. God pleased with all about him.
Q. What of a future State of punish- ment, or what we call Hell ?
A. Hell, or Machtandowinink, in Hell, or with the Devil. All kind of Game exceed- ing lean, can hardly live; land barren and poor; Inckelberries small, hard and dry. Many Indians that arrive at this place are transformed into Horses and Dogs. On the Horses the Devil rides about, and the Dogs
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he takes along when he goes hunting, etc.
Q. Does the pernicious custom of drink- ing ardent spirits to excess prevail yet, or is it diminishing, if so, what cause do you as- cribe it ?
A. Drunkenness is common among the Delawares; the Indians (Senecas) however, at Cornplanter's Town, have broke thro' this vice. The Delawares love Liquor too much and will have it. Cause. The Indians living altogether on fresh Provisions and vegitables, as Green Corn, Pumkins aud Squashes, Beans, etc., having little or no Salt, their Stomachs become foul and long- ing for something Sharp and bitter, they therefore will most greedily cat sonr and bitter fruit, as Wild Grapes, Sour Plums, etc., and even in the Spring, peal the Oak Trees and lick or suck the Sap; they will greedily eat Pepper and eat Salt, when they get it, by spoonfuls at a time.
Q. Ilas he ever been at Geniseguchta or Tunesapa, up the Allegheny River, Corn- planter's Country ? if yes at what period ?
A. I never was at Cornplanter's Town, and know not the names of those creeks; and if I did, could not know their Significa- tion as their names must be in the Seneca Language, which I do not understand.
Q. What distance is Zuer Settlement from the Ohio ? What distance from Pittsburgh in a direct course as the road leads ?
A. About 60 miles in an Kast direction, and about 100 miles, course East.
Q. Mashapi Creek ?
A. Bird Creek.
Q. Neskopeek, near Berwick ?
A. Nesskchoppech, deep black Water.
Q. Wyoming ?
A. M'chwewami, large grass flat.
Q. Lekawani ?
A. Lechewachneek, River fork.
Q Tankhanneck ?
A. Smaller Stream. On West Branch, Susquehannak.
Q. Loyal Sak ? [Loyal Sock. ]
A. Lawi Saquick, middle stream or creek.
Q. Lacommon [Lycoming] ?
A. Leganiton, Sandy Creck.
Q. Tschingiclamuse [ ]? A. Achtschingwe Clame, almost assunder, it barely unites.
Q. Yellow Breeches Creek, opposite to Harrisburg ?
A. Kalachpatschis, returning.
Q. Queenmahon ?
A. Kuwen Mahoni, Pine Lick.
Q. Mahony ?
A. A Liek, which Deer frequent.
Q. Sinmahon ?
A. Achsinni Mahoni, Stony Lick.
Q. Achwick Creek ?
A. Achweek, difficult Stream or Creek.
Q. Mcshillum ?
A. Mashilameekhanne, Trout Creek.
Q. Sukkesini, in Jersey ?
A. Suskachsinnink, Iron Ore Creek or Stream.
Q. Quitopohilla ?
A. Kuwitpehellas, stream flows out of a grove of Pine Trees.
Q. Sacunna ?
A. Saucon Creek-a creek or River mouth or outlet.
Q. Susquehannah ?
A. Is not the name the Indians call this River by. They say M' Chacerami Sipu, the River of flats, (large clear grass flats). To follow, therefore, the Indian name up, we must say Wyoming River. I presume this River got its name either by a White Person or White Persons hearing the Indians say Siscirkanne or Achsusquehanne, looking at the River while risen and muddy, or by some Creek or other emptying into Susquehannalı, which is naturally muddy. Be this as it is, the word as taken hold of denotes a Muddy Stream, and that the River alluded to is not.
Note. Many Indian Words, or Names for places, Rivers and Creeks, are incorrectly taken down from the mouth of the Indians, that it is hard to come at the right meaning or find out the derivation of the Word. Again, the difference of pronunciation be- tween the English Languages, causes an- other difficulty in tracing Words to their original meaning. No language perhaps, is so easy tracing up, in order to discover the derivation of Words as the Delaware Lan- guage; but in doing this I must take the Word direct from the mouth of the Indian. See the following examples :
Schiechpi, the name for Jersey, signi- fieth flat Land bordering on the Sea and marshes.
Manuhachtoncienk, for New York, the place where we were all intoxicated for the first time.
Que. que-na.kee, for Philadelphia, the place of long Pines.
Poqusink, a place on W. branch of Susque- hanna, harbour of Mice.
Mochuesink, a place on the Muskingum ; harbour or place of Grubworms.
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Muskingum, properly Mosiwcuskingum, Elk Eye River; because a herd of Elk stared at the Hunter.
Monongahella, properly Michmenaungihilla, signifieth high banks on a River continually slipping or falling down. or tumbling banks.
Christian Spring, or the name of that place Nolemottink, Silk Worm place, or the place where large Worms make threads.
Welagemikunk, Nazareth; as the Rich good Land.
Wiling, Wheeling on Ohio, at the place the head was stuck on a Pole.
Hackhacking, in Obio; place of Gourds.
Menachking, Pittsburgh ; at the forti fication or the fortified place.
Mahiami Sipu, now called North or Hud- son River, is properly interpreted the Mo- higan River. or River belonging and iuhab- ited by Mohigan Indians.
It is a pity, that the Indian Names of Rivers, places, etc., have not been retained, instead of adopting other names.
JNO. HECKEWELDER.
LANDMARKS OF PRESBYTERIAN HISTORY.
Donegal Church.
The oldest Presbyterian church in Lancas- ter county, Pa., is the one at Donegal Spring. The congregation was organized in 1720, and in August, 1721, Andrew Gal- braith, Esq., who owned the farm adjoining Donegal Spring, made application to New Castle Presbytery, for supplies for "Chicken's Longus" (Chicquesalunga) which is known in history as Donegal church. The town- ship of that name having been organized in 1722, the church took that cognomen.
Reverends Gillespie and Cross were sent as supplies in 1721 ; and iu 1723, Reverends Hutchison and McGill. Mr. Hutchi- son had been sent in 1722, but he did not leave New Castle, for the reason that he could not procure a guide. In 1725 Rev. Adam Boyd gave Donegal the one-sixth of his time. In 1726 Rev. James Anderson supplied the church, and in August, 1727, he was the first regularly installed pastor.
An examination of the list of taxables in Conestoga for the years 1718, 1719, 1720 and 1721, and that of Donegal for 1722, it will readily be seen that the first set- tlemeut of Scotch-Irish Presbyterians, within the limits of Lancaster county, was along Chickies Creek, and in the vicinity of Donegal Spring.
The Presbyterians did not com- mence to settle in that section, which was called Drumore when the county was organ- ized in 1729, uutil several years after the settlement in Donegal, and hence the church at Chestnut Level could not have been the oldest church in the county.
Pequea Church.
The secon l oldest Presbyterian settlement in Lancaster county was along the head- waters of Pequea Creek, in Salisbury town- ship. The congregation was organized in 1722, and was supplied by New Castle Pres- bytery. On October 13th, 1724, Rev. Adam Boyd was the first ordained pastor. He- gave the congregation one-sixth of his time. The congregation, and the present church building, in poiut of time, rank the Chest- nut Level congregation and church building.
West Octoraro Church.
This, commonly called Middle Octoraro Church, now in Bart Township, was organ- ized in 1726, and in October, 1727, the Rev. Adam Boyd was ordained pastor, and he gave the cougregation one-sixth of his time. This congregation also ante-dates Chestnut Level.
Chestnut Level Church.
In the years 1727, 1728, 1729 and 1730 the Scotch-Irish Presbyterians came in great numbers to the south eastern section of what is now "Little Brittain" and Drumore town- ships, and the eastern part of Martick town- ship. Some of them came from Notting- bam, in Chester county, many more came directly from the North of Ireland, to New Castle, and from thence to the section covered by these townships. And for more than forty years after these pioneer settlers came there, there was not a single German settler in the first two townships; and the first movement of these early settlers took place about the year 1755 when many of them moved to North Caro- lina, when a number of English Quakers took their places, and some settlers from Ce- cil county, Maryland. The Scotch-Irish Presbyteriaus, however, maintained their supremacy until after the Revolutionary war.
Old Donegal kept on planting set- tlements in the South and West, until they entirely disappeared from that township. Not so, however, with those who settled among the barren hills of Octoraro
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and Conewingo. Many of their descendants continue to reside upon their ancestral do- mains, and by their intelligence and perse- verance, have brought a comparative barren land to the highest state of productiveness.
In 1728 or 1729, a congregation was or- ganized in Drumore township, and in 1729 they built a Log Meeting House near the run, at the old grave yard, several hundred yards east from the present church at Chest- nut Level, which was not built until about the year 1760 (which is therefore not the oldest church building iu the county). In 1:211( Ro. John Thomp-
son was the first regularly ordained pastor of Chestnut Level church. Af- ter remaining there several years he went to the Valley of Virginia. He was an Itin- erant preacher, and did not remain in a single charge for any length of time. Ilis com- pensation was very small; and wherever he weut he seemed to be complaining about something, and never satisfied.
In point of time, this church probably ranked as number six, Derry and Paxtang also leading it. In point of numbers, intelligence, and adherence to the principles upon which our gov- ernment is founded, and their participatiou in the Revolutionary struggle which gave our ancestors their liberties, they ranked equally with Donegal, Paxtang, Derry and the churches of Cumberland Valley. The Steeles, Ewings, Neals, Boyds, Scotts, Whitesides, Porters, Russels, Ram-
seys, Morrisons, Marshalls, Pax-
tons, Cunninghams, Caldwells, Cal-
hoons, Shannons, Carmichaels, Andrews,
Ilerds, Simpsons, Johnsons, Bighams,
Browns, Baldridges, and many others were
officers in the Revolutionary War. Some were in the French and Indian wars. Some had been in the Irish wars before they came to America. Their descendants furnished their full quota in the subsequent wars down to the war of the Rebellion.
The Rev. James Latta established a class- ical school at or near Chestnut Level in 1771. He was also the pastor of that church. His school ranked with that of Rev. Robert Smith, at Pequea church, and Dr. Alison, at New London Cross Roads. IIc had a large school, made up principally from families in his congregation and the congregation in Little Brittain. When the uews reached the school that the British army were defeated at Concord by the pa- triotic citizens of Massachusetts, many of the scholars ran away from enlisted iu the army; and a school and number became distinguished officers in the Revolutionary War. Dr. Latta must have been amazed at the rapid and unceremonious depletion of his list of scholars. After the war his school regained its prosperity, but after his decease in 1800 it gradually went down.
If I had the leisure I would gladly ex- tend this notice of the churches men- tioned, but I have only written this under pressure to correct the statement referred to in Notes and Queries. I have noticed that this one and other correspondents who have been writing for the New York newspapers upon church history and other subjects, have been stealing liberally from the late history of Lancaster county, and wherever they have undertaken to pad or interject some matter of their own, they have blundered fearfully. SAMUEL EVANS.
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