NOTE 12, page 8.

Wetuomanit, -a house god, or demon. "They-the Indians - have given me the names of thirty-seven gods, which I have, all which in their solemne Worships they invocate!" R. Williams's Briefe Observations of the Customs, Manners, Worships, &c., of the Natives, in Peace and Warre, in Life and Death: on all which is added Spiritual Observations, General and Particular, of Chiefe and Special use upon all occasions-to all the English inhabiting these parts; yet Pleasant and Profitable to the view of all Mene.p. 110, C. 21.

NOTE 13, page 10.

Mt. Desert Island, the Bald Mountain upon which overlooks Frenchman's and Penobscot Bay. It was upon this island that the Jesuits made their earliest settlement.

NOTE 14, page 11.

Father Hennepin, a missionary among the Iroquois, mentions that the Indians believed him to be a conjurer, and that they were particularly afraid of a bright silver chalice which he had in his possession. "The Indians," says Père Jerome Lallamant, "fear us is the greatest sorcerers on earth."

NOTE 15, page 11.

Bomazeen is spoken of by Penhallow, as the famous warrior and chiefain of Norridgewock." He was killed in the attack of the English upon Norridgewock, in 1724.

NOTE 16, page 11.

Père Ralle, or Rasles, was one of the most zealous and indefatigable of that band of Jesuit missionaries who, at the beginning of the seventeenth century, penetrated the forests of America, with the avowed object of converting the heathen. The first religious mission of the Jesuits, to the savages in North America, was in 1611. The zeal

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of the fathers for the conversion of the Indians to the Catholic faith knew no bounds. For this, they plunged into the depths of the wilderness; habituated themselves to all the hardships and privations of the natives; suffered cold, hunger, and some of them death itself, by the extremest tortures. Père Brebeuf, after laboring in the cause of his mission for twenty years, together with his companion, Père Lallamant, was burned alive. To these might be added the names of those Jesuits who were put to death by the Iroquois, - Daniel, Garnier, Buteaux, La Riborerde, Goupil, Constantin, and Liegeouis. "For bed," says Father Lallamant, in his Relation de ce qui s'est dans le pays des Hurons, 1640, C. 3, "we have nothing but a miserable piece of bark of a tree; for nourishment, a handful or two of corn, either roasted or soaked in water, which seldom satisfies our hunger; and after all, not venturing to perform even the ceremonies of our religion, without being considered as sorcerers." Their success among the natives, however, by no means equalled their exertions. Père Lallamant says: "With respect to adult persons, in good health, there is little apparent success; on the contrary, there have been nothing but storms and whirlwinds from that quarter.

Sebastian Ralle established himself, some time about the year 1670, at Norridgewock, where he continued more than forty years. He was accused, and perhaps not without justice, of exciting his praying Indians against the English, whom he looked upon as the enemies not only of his king, but also of the Catholic religion. He was killed by the English, in 1724, at the foot of the cross which his own hands had planted. This Indian church was broken up, and its members either killed outright or dispersed.

In a letter written by Ralle to his nephew he gives the following account of his church, and his own labors: "All my converts repair to the church regularly twice every day; first, very early in the morning, to attend mass,

and again in the evening, to assist in the prayers at sunset. As it is necessary to fix the imagination of savages, whose attention is easily distracted, I have composed prayers, calculated to inspire them with just sentiments of the august sacrifice of our altars: they chant, or at least recite them aloud, during mass. Besides preaching to them on Sundays and saints' days, I seldom let a working-day pass, without making a concise exhortation, for the purpose of inspiring them with horror at those vices to which they are most addicted, or to confirm them in the practice of some particular virtue. Vide Lettres Edifiantes et Cur., Vol. VI. p. 127.

NOTE 17, page 15.

The character of Ralle has probably never been correctly delineated. By his brethren of the Romish Church, he has been nearly apotheosized. On the other hand, our Puritan historians have represented him as a demon in human form. He was undoubtedly sincere in his devotion to the interests of his church, and not over-scrupulous as to the means of advancing those interests. "The French," says the author of the History of Saco and Biddeford, "after the peace of 1713, secretly promised to supply the Indians with arms and ammunition, if they would renew hostilities. Their principal agent was the celebrated Ralle, the French Jesuit."

-p. 215.

NOTE 18, page 16.

Hertel de Rouville was an active and unsparing enemy of the English. He was the leader of the combined French and Indian forces which destroyed Deerfield and massacred its inhabitants, in 1703. He was afterwards killed in the attack upon Haverhill. Tradition says that, on examining his dead body, his head and face were found to be perfectly smooth, without the slightest appearance of hair or beard.

NOTE 19, page 16.

Cowesass? -tawhich wessaseen? Are you afraid?- why fear you?

NOTE 20, page 23.

Winnepurkit, otherwise called George, Sachem of Saugus, married a daughter of Passaconaway, the great Pennacook chieftain, in 1662. The wedding took place at Pennacook (now Concord, N. H.), and the ceremonies closed with a great feast. According to the usages of the chiefs, Passaconaway ordered a select number of his men to accompany the newly-married couple to the dwelling of the husband, where in turn there was another great feast. Some time after, the wife of Winnepurkit expressing a desire to visit her father's house, was permitted to go, accompanied by a brave escort of her husband's chief men. But when she wished to return, her father sent a messenger to Saugus, informing her husband, and asking him to come and take her away. He returned for atswer that he had escorted his wife to her father's house in a style that be came a chief, and that now if she wished to return, her father must send her back in the same way. This Passaconaway refused to do, and it is said that here terminated the connection of his daughter with the Saugus chief.— Vide Morton's New Canaan.

NOTE 21, page 26.

This was the name which the Indians of New England gave to two or three of their principal chiefs, to whom all their inferior sagamores acknowledged allegiance. Passaconaway seems to have been one of these chiefs. His residence was at Pennacook. (Mass. Hist. Coll., Vol. III. pp. 21, 22.) "He was regarded," says Hubbard, "as a great sorcerer, and his fame was widely spread. It was said of him that he could cause a green leaf to grow in winter, trees to dance, water to burn, &c. He was, undoubtedly, one of those shrewd and powerful men whose

achievements are always regarded by a barbarous people as the result of supernatural aid. The Indians gave to such the names of Powahs or Panisees."

"The Panisees are men of great courage and wisdom, and to these the Devill appeareth more familiarly than to others."-Winslow's Relation.

NOTE 22, page 28.

NOTE 29, page 37.

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Captain Smith gave to the promontory, now called Cape Ann, the name of Tragabizanda, in memory of his young and beautiful mistress of that name, who, while he was a captive at Constantinople, like Desdemona, "loved him for the dangers he had passed."

NOTE 30, page 38.

Some three or four years since, a fragment of a statue, rudely chiselled from dark gray stone, was found in the town of Bradford, on the Merrimack. Its origin must be left entirely to conjecture. The fact that the ancient Northmen visited New England, some centuries before the discoveries of Columbus, is now very generally admitted. NOTE 31, page 48.

De Soto, in the sixteenth century, penetrated into the wilds of the new world in search of gold and the foun tain of perpetual youth.

NOTE 32, page 57.

TOUSSAINT L'OUVERTURE, the black chieftain of Hayti, was a slave on the plantation "de Libertas," belonging to M. BAYOU. When the rising of the negroes took place, in 1791, TOUSSAINT refused to join them until he had aided M. BAYOU and his family to escape to Baltimore. The white man had discovered in Toussaint many noble qualities, and had instructed him in some of the first branches of education; and the preservation of his life was owing to the negro's gratitude for this kindness. In 1797, Toussaint L'Ouverture was appointed, by the French government, General-in-Chief of the armies of St. Domingo, and, as such, signed the Convention with General Maitland for the evacuation of the island by the British. From this period, until 1801, the island, under the government of Toussaint, was happy, tranquil, and prosperous. The miserable attempt of Napoleon to re-establish slavery in St. Domingo, although it failed of its in

tended object, proved fatal to the negro chiettain. Treacherously seized by Leclerc, he was hurried on board a vessel by night, and conveyed to France, where he was confined in a cold subterranean dungeon, at Besançon, where, in April, 1803, he died. The treatment of Toussaint finds a parallel only in the murder of the Duke D'Enghein. It was the remark of Godwin, in his Lectures, that the West India Islands, since their first discovery by Columbus, could not boast of a single name which deserves comparison with that of Toussaint L'Ouverture.

sailed from Bonny, in Africa, April, 1819. On approaching the line, a ter rible malady broke out, -an obstinate disease of the eyes,- - contagious, and altogether beyond the resources of medicine. It was aggravated by the scarcity of water among the slaves (only half a wineglass per day being allowed to an individual), and by the extreme impurity of the air in which they breathed. By the advice of the physician, they were brought upon deck occasionally; but some of the poor wretches, locking themselves in each other's arms, leaped overboard, in the hope, which so universally prevails among them, of being swiftly trans ported to their own homes in Africa. To check this, the captain ordered sev eral who were stopped in the attempt to be shot, or hanged, before their companions. The disease extended to the crew; and one after another were smitten with it, until only one remained unaffected. Yet even this dreadful condition did not preclude calculation: to save the expense of supporting slaves rendered unsalable, and to ob tain grounds for a claim against the un derwriters, thirty-six of the negroes, having become blind, were thrown into the sea and drowned!

In the midst of their dreadful fear lest the solitary individual, whose sight remained unaffected, should also be seized with the malady, a sail was dis covered. It was the Spanish slaver, Leon. The same disease had bee: there; and, horrible to tell, all the crew had become blind! Unable to assist each other, the vessels parted. The Spanish ship has never since bee heard of. The Rodeur reached Guade loupe on the 21st of June; the only man who had escaped the disease, and had thus been enabled to steer the slaver into port, caught it in three days after its arrival.-Speech of M. Benja min Constant, in the French Chamber of Deputies, June 17, 1820.

NOTE 35, page 79.

The Northern author of the Cor

gressional rule against receiving petitions of the people on the subject of Slavery.

NOTE 36, page 89.

Dr. Thacher, surgeon in Scammel's regiment, in his description of the siege of Yorktown, says: "The labor on the Virginia plantations is performed altogether by a species of the human race cruelly wrested from their native country, and doomed to perpetual bondage, while their masters are manfully contending for freedom and the natural Lights of man. Such is the inconsistency of human nature." Eighteen hundred slaves were found at Yorktown, after its surrender, and restored to their masters. Well was it said by Dr. Barnes, in his late work on Slavery: "No slave was any nearer his freedom after the surrender of Yorktown than when Patrick Henry first taught the notes of liberty to echo among the hills and vales of Virginia.'

NOTE 37, page 96.

The rights and liberties affirmed by MAGNA CHARTA were deemed of such importance, in the thirteenth century, that the Bishops, twice a year, with tapers burning, and in their pontifical robes, pronounced, in the presence of the king and the representatives of the estates of England, the greater excommunication against the infringer of that instrument. The imposing ceremony took place in the great Hall of Westminster. A copy of the curse, as pronounced in 1253, declares that, by

the authority of Almighty God, and the blessed Apostles and Martyrs, and all the saints in heaven, all those who violate the English liberties, and secretly or openly, by deed, word, or counsel, do make statutes, or observe them being made, against said liberties, are accursed and sequestered from the company of heaven and the sacraments of the Holy Church.'

WILLIAM PENN, in his admirable political pamphlet, "England's Present Interest considered," alluding to

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the curse of the Charter-breakers, says: "I am no Roman Catholic, and littl value their other curses; yet I declare I would not for the world incur this curse, as every man deservedly doth, who offers violence to the fundamental freedom thereby repeated and con firmed."

NOTE 38, page 116.

Hav

"The manner in which the Waldenses and heretics disseminated their principles among the Catholic gentry, was by carrying with them a box of trinkets, or articles of dress. ing entered the houses of the gentry and disposed of some of their goods, they cautiously intimated that they had commodities far more valuable than these, inestimable jewels, which they would show if they could be protected from the clergy. They would then give their purchasers a Bible or Testament; and thereby many were deluded into heresy."-R. Saccho.

NOTE 39, page 133.

Chalkley Hall, near Frankford, Pa., the residence of THOMAS CHALKLEY, an eminent minister of the Friends' denomination. He was one of the early settlers of the Colony, and his Journal, which was published in 1749, presents a quaint but beautiful picture of a life of unostentatious and simple goodness. He was the master of a merchant vessel, and, in his visits to the West Indies and Great Britain, omitted no opportunity to labor for the highest interests of his fellow-men. During a temporary residence in Phila delphia, in the summer of 1838, the quiet and beautiful scenery around the ancient village of Frankford frequent ly attracted me from the heat and bustle of the city.

NOTE 40, page 137. August. Sililoq. cap. xxxi. "Interrogavi Terram," &c.

NOTE 41, page 141.

For the idea of this line, I am in