house in Kingston; and most remarkable of all, and that which carries back their chronology to a period that cannot be defined, they had developed spoken languages that were rich in grammatical forms, differing radically from any of the ancient and modern languages of the old hemisphere, languages which were surely ingenious, and of which it was said by the most expert philologists of Europe that they were among 'the most expressive languages, dead or living.' . . . They were savages or barbarians, as you may please to call them, men who wrote their vengeance in many scenes of blood, the recital of which around the firesides of the pioneers became more terrifying by repetition; nevertheless they were representatives of a race whose civilization, though it was 1200 years behind our own, had no faults greater than were found in the races from which we boast our lineage."

In Samuel Eager's "History of Orange County," published in 1846-7, are found statements presenting a different conception of Indian qualities. It says:

"The Indian character in this State is well known, and we have no reason to believe that the character of the Indians of Orange was materially different. If you know one you know the general character of those who compose his wigwam, and knowing this you know that of his tribe. They are all alike—dirty, slothful and indolent, trustworthy and confiding in their friendships, while fierce and revengeful under other circumstances. Their good will and enmity are alike easily purchased. All have the war dance before starting upon and after returning from the warpath, and bury the dead standing, with their instruments. Their known rule of warfare is an indiscriminate massacre of men, women and children, and they are cruel to their captives, whom they usually slay with the tomahawk or burn up at the stake. They believe in a future state of rewards and punishments, and sacrifice to a Good Spirit—an unknown god. We have the testimony of Hendrick Hudson that the Indians above the Highlands were kind and friendly to him and his crew, and the more so the further they proceeded up the river. This, we presume, related to those on both sides of the river, though below the Highlands they were of a more hostile character. We have understood, as coming from the early settlers, who first located in Westchester and Dutchess and afterwards removed here, as many of them did, that the impression was very general that the Indians on that side of the river were less hostile and more friendly to the white settlers than those on the west; and this was given as a reason for settling there, which accounts in some measure for the earlier settlement of that side of the river. We infer, from the absence of written accounts of anything very peculiar or different in the habits and customs of the Indians of the county from others in the State, and from the poverty of tradition in this respect that there were no such peculiar differences, but they were similar and identical with those of the heathen Indians at Onondaga and Buffalo before modified and changed by white association."

These somewhat contradictory views of the Indian race seem to be a little too sweeping on both sides, they being neither so good nor so bad as represented. The native Indians have been both kind and cruel to one another and the whites. Their instincts are not unlike those of civilized peoples, but there are less control and restraint in savagery than civilization. Their tribal differences of conduct towards the whites depended less upon natural disposition than leadership and provocations. Vindictiveness towards real or fancied enemies seems to have prevailed everywhere among the North American tribes, and this was undoubtedly increased towards the whites by the latter's aggressions and by the former's indulgence in the intoxicants furnished them by their white neighbors. But cruelty is ingrained in the barbarian character almost everywhere, and often is manifested in communities called civilized. The tortures of the middle ages in the name of religion were as painful as those inflicted in the eighteenth century by our Indians, and both seem almost impossible to the philanthropist of to-day. Not until minds have been softened by such teachings as those of the Founder of Christianity, and extremes of bigotry have given place to tolerance and charity, is the natural disposition of the average man to give pain to antagonists dissipated.

There has been no more intellectual nation among the aborigines of America than the Senecas of Western New York—the most original and determined of the confederated Iroquois—but its warriors were cruel like the others, and their squaws often assisted the men in torturing their captives. When Boyd and Parker were captured in the Genesee Valley in the Sullivan campaign of 1779, Brant, the famous half-breed chief, assured them that they would not be injured, yet left them in the hands of Little Beard, another chief, to do with as he would, and the prolonged tortures to which he and his savage companions subjected them were horrible. After they had been stripped and tied to trees, and tomahawks were thrown so as to just graze their heads, Parker was unintentionally hit so that his head was severed from his body, but Boyd was made to suffer lingering miseries. His ears were cut off, his mouth enlarged with knives and his severed nose thrust into it, pieces of flesh were cut from his shoulders and other parts of his body, an incision was made in his abdomen and an intestine fastened to the tree, when he was scourged to make him move around it, and finally as he neared death, was decapitated, and his head raised on a pole.

Similar tortures were not uncommon among both the Iroquois and Algonquins when they made captives of the whites.

Returning to the Lenni-Lenape of the Hudson River's western lands, there is in Eager's history an account by a Delaware Indian of the reception and welcome by the Indians of the first Europeans who came to their country—on York Island—which is here condensed.

Some Indians out fishing at a place where the sea widens saw something remarkably large floating on the water at a great distance, which caused much wondering speculation among them. The sight caused great excitement, and as it approached news was sent to scattered chiefs. They fancied that it was a great house in which the Mannitto (Great Spirit) was coming to visit them. Meat for sacrifices and victuals were prepared. Conjurors were set to work, and runners were sent out. The latter soon reported that it was a great house full of human beings. When it came near it stopped, and a canoe came from it containing men, one elegantly dressed in red. This man saluted them with a friendly countenance, and, lost in admiration, the Indians returned his salute. They saw that he glittered with gold lace and had a white skin. He poured something from a gourd into a cup, drank from it, filled it again, and handed it to a chief. It is passed around, and the chiefs smell of it, but do not drink. At last a resolute chief jumps up and harangues the others, saying that they ought to drink, as the Mannitto had done, and he would dare to drink, although it might kill him, as it was better that one man should be destroyed than that a whole nation should die. Then he drank, soon began to stagger, and finally fell to the ground. He fell asleep, and his companions thinking that he was dead, began to bemoan his fate. But he awoke, and declared that he had never before felt so happy as when he drank from the white man's cup. He asked for more, which was given him, and the whole assembly imitated him and became intoxicated. After they became sober they were given presents of beads, axes, hoes and stockings. Then the Dutch made them understand that they would not stay, but would come again in a year, bring more presents, and