Wyandots, Mingoes and Miamis, united: the Shawanoes, however, were by far the most warlike and troublesome.

The Shawanoes were originally divided into twelve tribes or bands, each of which was sub-divided into families, known as the Eagle, the Turtle, the Panther, &c., these animals constituting their totems. Of these twelve, the names of but four tribes are preserved, the rest having become extinct, or incorporated with them. They are, 1st. the Mequachake,—2d. the Chillicothe,—3d. the Kiskapocoke,—4th. the Piqua. When in council, one of these tribes is assigned to each of the four sides of the council-house, and during the continuance of the deliberations, the tribes retain their respective places. They claim to have the power of distinguishing, at sight, to which tribe an individual belongs; but to the casual observer, there are no visible shades of difference. In each of the four tribes, except the Mequachake, the chiefs owe their authority to merit, but in the last named, the office is hereditary. Of the origin of the Piqua tribe, the following tradition has been recited:[10] "In ancient times, the Shawanoes had occasion to build a large fire, and after it was burned down, a great puffing and blowing was heard, when up rose a 018 man from the ashes!—hence the name Piqua, which means a man coming out of the ashes." Mequachake, signifies a perfect man. To this tribe the priesthood is confided. The members, or rather certain individuals of it, are alone permitted to perform the sacrifices and other religious ceremonies of the tribe.[11] The division of the tribe into bands or totems, is not peculiar to the Shawanoes, but is common to several other nations. One of the leading causes of its institution, was the prohibition of marriage between those related in a remote degree of consanguinity. Individuals are not at liberty to change their totems, or disregard the restraint imposed by it on intermarriages. It is stated in Tanner's narrative, that the Indians hold it to be criminal for a man to marry a woman whose totem is the same as his own; and they relate instances where young men, for a violation of this rule, have been put to death by their nearest relatives. Loskiel, in his history of the Moravian missions, says, the Delawares and Iroquois never marry near relatives. According to their own account, the Indian nations were divided into tribes for the sole purpose, that no one might, either through temptation or mistake, marry a near relation, which is now scarcely possible, for whoever intends to marry must take a person of a different totem. Another reason for the institution of these totems, may be found in their influence on the social relations of the tribe, in softening private revenge, and preserving peace. Gallatin, on the information derived from a former Indian agent[12] among the Creeks, says, "according to the ancient custom, if an offence was committed by one or another member of the same clan, the compensation to be made, on account of the injury, was regulated in an amicable way by the other members of the clan. Murder was rarely expiated in any other way than by the death of the murderer; the nearest male relative of the deceased was the executioner; but this being done, as under the authority of the clan, there was no further retaliation. If the injury was committed by some one of another clan, it was not the injured party, but the 019 clan to which he belonged, that asked for reparation. This was rarely refused by the clan of the offender; but in case of refusal, the injured clan had a right to do itself justice, either by killing the offender, in case of murder, or inflicting some other punishment for lesser offences. This species of private war, was, by the Creeks, called, 'to take up the sticks;' because, the punishment generally consisted in beating the offender. At the time of the annual corn-feast, the sticks were laid down, and could not be again taken up for the same offence. But it seems that originally there had been a superiority among some of the clans. That of the Wind, had the right to take up the sticks four times, that of the Bear twice, for the same offence; whilst those of the Tiger, of the Wolf, of the Bird, of the Root, and of two more whose names I do not know, could raise them but once. It is obvious that the object of the unknown legislation, was to prevent or soften the effects of private revenge, by transferring the power and duty from the blood relatives to a more impartial body. The father and his brothers, by the same mother, never could belong to the same clan, as their son or nephew, whilst the perpetual changes, arising from intermarriages with women of a different clan, prevented their degenerating into distinct tribes; and checked the natural tendency towards a subdivision of the nation into independent communities. The institution may be considered as the foundation of the internal policy, and the basis of the social state of the Indians."

One mode of ascertaining the origin of the Indian tribes, and of determining their relation to each other, as well as to other races of mankind, is the study of their language. This has, at different times, engaged the attention of several able philologists, who have done much to analyze the Indian languages, and to arrange in systematic order, the numerous dialects of this erratic people. The results of the investigation of one[13] of the most learned and profound of these individuals, may be summed up in the three following propositions:

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1. "That the American languages in general, are rich in words and in grammatical forms, and that in their complicated construction, the greatest order, method and regularity prevail.

2. "That these complicated forms, which I call poly synthetic, appear to exist in all those languages, from Greenland to Cape Horn.

3. "That these forms appear to differ essentially from those of the ancient and modern languages of the old hemisphere."

In a late learned dissertation[14] on this subject, it is stated that in nearly the whole territory contained in the United States, and in British and Russian America, there are only eight great families, each speaking a distinct language, subdivided in many instances, into a number of dialects belonging to the same stock. These are the Eskimaux, the Athapascas (or Cheppeyans,) the Black Feet, the Sioux, the Algonkin-Lenape, the Iroquois, the Cherokee, and the Mobilian or Chahta-Muskhog. The Shawanoes belong to the Algonkin-Lenape family, and speak a dialect of that language. It bears a strong affinity to the Mohican and the Chippeway, but more especially the Kickapoo. Valuable vocabularies of the Shawanoe language have been given by Johnston and by Gallatin in their contributions to the American Antiquarian Society, which may be consulted by those disposed to prosecute the study of this subject.

The Shawanoes have been known since the first discovery of this country, as a restless, wandering people, averse to the pursuits of agriculture, prone to war and the chase. They have, within