the period which sent me forth into the wide world a traveller for gain or pleasure, an adventurer in quest of wealth or happiness. I have since travelled among the Chickasaws, the Cherokees, the Creeks, and the Shawanos, besides the nondescripts who figure in the drunken riots which daily occur on the Levee of the city of New Orleans. And my frequent visits to the scenes of my childhood, and renewal of acquaintance with the red associates of my youth, have served to keep alive and vivid the recollections of the period which may be said to have afforded me almost as many opportunities of studying their character as if I had been born an Indian.

I conceived, more than ten years ago, the idea of collecting the various traditions and popular Indian stories, with a view to their publication at a convenient day. Believing that a collection of their traditions, illustrated by elaborate notices of their peculiar customs and manners, would be both instructive and amusing, I set myself down to the reading of the books which should add to the fund of legendary lore I had acquired by my residence among them. In all my travels, and these have been through every state but one in the American Union, and the "territories," with the exception of Michigan and the "North Western," my inquiries have been for "Indians," and respecting "Indian traditions." If I saw an Indian, I questioned him as to his ideas of a future state, the creation of man, &c. and endeavoured to wile from him an "auld warld story," to use Edie Ochiltree's language. I think I have never lost sight of my object in any situation where any thing could be done for its advancement.

I had been early led to place a greater value upon the traditions of the Indians than has been attached to them by those who do not view them as a series of authentic annals. For myself, I hold them in the light of historical records, mixed up indeed with much that is fabulous, but not in a greater degree than the early annals of other unenlightened nations, who could not perpetuate them by means of letters. After all it will remain for the reader to fix the degree of estimation in which these traditions shall be held, and to determine the degree of credit that is to be attached to them.

I cannot but think that I have rendered an acceptable service to the world in preserving these traditions from the oblivion that surely awaits them in their uncollected state. The North American Indians are a people, who, in the nature of things, and according to that which has happened to all, are doomed to be of the number of those

In a very few years nothing will remain of them but a nameless barrow. The day may come, when even conjecture will be at fault, as with the builders of the western mounds, in determining who they were, from whom they originated, what were their peculiar opinions, and the various other matters and things concerning them.

It has been by some thought necessary that I should present to the public proofs of the genuineness of these traditions. I shall proceed to give such as I have been able to collect, and the nature of the case will admit of my offering. Where they rest on my own word that they are authentic, the corroborating testimony I rely upon is their asserted conformity with Indian ideas, opinions, customs, and phraseology.

The first tradition, in the collection, "The Man of Ashes," is referred to by Mr. Johnstone, residing at Piqua, in the state of Ohio, and acting as agent for the American government among the Shawanos tribe at that place, in a communication made by him to the American Society of Antiquaries, and published in the first volume of their Transactions. Not having that work at hand, I cannot name the page. I also heard it from a Shawano when I was at Piqua, in 1823. It is probably an account mixed up with much that is fabulous of their first meeting with, and massacre of, a party of white people in alliance with a hostile tribe.

The second tradition, "Pomatare, the Flying Beaver," was related to me at the same time by the same Indian. It is also briefly referred to by Mr. Johnstone, in the communication in which mention is made of the first tradition. Many other writers speak of a tradition current among the Indians, of their having crossed the sea to arrive at their present place of residence. I cannot help regarding it as a very strong corroboration of this tradition, that all the American Indians call the world—i.e. the place where they dwell—their ideas extend no further—an "island." Does not the universality of this opinion prove that they are from a common stock, and once—perhaps ages ago—had demonstration of the fact that water flows between the continent upon which they now dwell, and that from which the tradition supposes they came?

The tradition entitled "The Alarm of the Great Sentinel," (Vol. 1, p. 61,) rests on the authority of Heckewelder, the well-known Moravian missionary at Bethlehem, Pennsylvania, and may be found in "Transactions of the American Philosophical Society." (Phila., 1819, Vol. 1, p. 206). Much controversy has prevailed in America respecting the degree of credit to be attached to this writer. None have pronounced him dishonest, but several have accused him of having a very strong bias towards the Indians, and of permitting his prejudices to colour his elaborate accounts of their modes and manners. Two very able writers, Mr. Duponceau, and Mr. Rawle, have come forward to vindicate him from the charge of partiality, and I think have fully done so. The tradition probably refers to an unsuccessful attempt at surprisal by their enemies.

"The Mother of the World" is told briefly in Hearne's "Journey to the Northern Ocean," p. 342. Hearne has been generally reckoned an accurate reporter of what he heard and saw on that journey. His assertion that the Indians have no religion is, however, totally untrue. Mackenzie also refers to the same tradition, in his "General History of the Fur Trade," prefixed to his "Voyage to the Northern Ocean." (London, 1801, quarto, cxviii). Mackenzie is a high authority in all that relates to the Indians.

"The Fall of the Lenape" (Vol. 1, p. 87) is told by Mr. Heckewelder, in the volume before referred to, page 36. It is undoubtedly an authentic account of the overthrow of the Delawares by the Iroquois, aided by the insidious counsels of the white people.

"The Marriage of the Snail and the Beaver" (Vol. 1, p. 103) is referred to by Lewis and Clarke, in "Travels to the Pacific Ocean." (London, 1815, Vol. 1, p. 12.) It probably relates to the marriage and consequent settlement of the founder of the Osage Indians with a woman of a tribe whose totem or badge was a beaver.

"The Choice of a God" (Vol. 1, p. 117) was related to me by my old Indian nurse. I heard a rather different version of it from a venerable clergyman of the name of Thaxter. He had it from a Captain Richardson, who was killed at Cape Breton in the "Old French War." It is a very common tradition, though it has not, as far as I know, been before in print. This tradition also refers to the first meeting of the natives with the whites.

"The Resurrection of the Bison" (Vol. 1, p. 143) is told by James in his "Account of an Expedition to the Rocky Mountains." (London, 1823, Vol. 1, p. 257). I have been informed that it is a common tradition among the Rocky Mountain Indians.

"The Wahconda's Son" (Vol. 1, p. 147) is also from James's "Account of an Expedition to the Rocky Mountains" (London, 1823. Vol. 1, 251), and is mentioned by other writers and travellers. This also refers to a transaction in which white people were concerned.

"The Idols" (Vol. 1, p. 173) is referred to by Lewis and Clarke in "Travels to the Pacific Ocean" (London, 1815, Vol. 1, p. 146). It is a genuine Indian superstition.

"The Discovery of the Upper World" (Vol. 1, p.