death by famine. Fortunately a solitary Indian came among them, who readily undertook to transport supplies on his back from the distant settlements for their relief, and actually performed this service through the winter. The following year the Rev. Samuel Dunlop, a gentleman of education and worth, was induced by Mr. Lindesay to join the settlement, together with about thirty persons of the Scottish-Irish colony at Londonderry, New Hampshire. The following account of the origin of the name of the Valley, and other circumstances connected with its settlement, is not without interest.

"Mr. Dunlop, being engaged in writing some letters, inquired of Mr. Lindesay where he should date them, who proposed the name of a town in Scotland; Mr. Dunlop, pointing to some fine wild cherry trees, and to the valley, replied, 'Let us give our place an appropriate name, and call it Cherry Valley,' which was readily agreed to; it was for a long time the distinguishing name of a large section of country, south and west. Soon after the arrival of these settlers, measures were taken for the erection of a saw-mill and grist-mill, and a building for a school-house and church. Mr. Dunlop left Ireland under an engagement of marriage with a young lady of that country, and having made the necessary arrangements for his future residence in Cherry Valley, returned to fulfil it. This engagement was conditional; if he did not return in seven years from the time of his departure, it should be optional with her to abide by or put an end to the contract; the time had almost expired; she had heard nothing from him for some time, and supposed him either dead or unfaithful; another offered, was accepted, and the day appointed for the marriage. In the meantime Mr. Dunlop had been driven off the coast of Scotland by a storm; after a detention of several days, he finally made a port in Ireland, and hastening on his journey, arrived the day previous; his arrival was as joyful as it was unexpected; he was married, and returned immediately with his wife to Cherry Valley, and entered upon his duties as the first pastor of its little church. A log-house had been erected to the north of Mr. Lindesay's on the declivity of the little hill upon which his house was situated; where, though possessing little of this world's wealth, they offered up the homage of devout and grateful hearts...... Mr. Dunlop, having received a classical education, opened a school for the instruction of boys, who came from the settlements upon the Mohawk, and from Schenectady and Albany. It is worthy of remark, that this was the first grammar school in the state west of Albany. The boys were received into his house, and con

stituted a part of his family. The extreme simplicity of the times may be learned from the fact, that they often went into the fields, and there recited their lessons as they followed their instructer about, while engaged in his usual avocations upon his farm; several individuals along the Mohawk, who were afterwards conspicuous in the Revolution, thus received the first rudiments of their education." pp. 21-24.

The sequel of the story of Mr. Dunlop and his lady is told in the following paragraph of the author's account of the destruction of Cherry Valley by the Tories and Indians, in 1778.

"Another party of Indians surrounded the house of the Rev. Samuel Dunlop. His wife was immediately killed. The old gentleman and his daughter were preserved by Little Aaron, a chief of the Mohawks, who led him out from the house, tottering with age, and stood beside him to protect him. An Indian passing by, pulled his hat from his head, and ran away with it: the chief pursued him, and regained it; on his return, another Indian had carried away his wig; the rain was falling upon his bare head, while his whole system shook like an aspen under the combined influence of age, fear, and cold. He was released a few days after, but the shock was too violent; he died about a year after." p. 112.

The dreadful cruelties practised during the Revolution by the British and their savage allies, in New York and Pennsylvania, towards even the helpless and suffering inhabitants, are well known to those conversant with the history of that period. The volume before us contains many tragic details of that horrid warfare. The massacres of Wyoming and Cherry Valley form but a small portion of the story. Gouverneur Morris has well characterized the deadly hostility that actuated the parties on those frightful occasions: "Let me recall, gentlemen, to your recollection," he says, "that bloody field in which Herkimer fell. There was found the Indian and the white man born on the banks of the Mohawk, their left hand clenched in each other's hair, the right grasping, in a gripe of death, the knife plunged in each other's bosom ; thus they lay frowning!"* There is in the Appendix to this volume a document that confirms the most appalling accounts yet given of the use made by the British government of their Indian auxiliaries. It is a letter accompanying eight

* Address before the New York Historical Society.

VOL. I. NO. IV.

37

packages of scalps, sent by the Seneca chiefs to the Governor of Canada, which were captured by an American officer. The first package is described in the following manner.

"No. I. Containing forty-three scalps of Congress soldiers, killed in different skirmishes; these are stretched on black hoops, four inches diameter; the inside of the skin painted red, with a small black spot to denote their being killed with bullets. Also sixty-two farmers killed in their houses; the hoops red; the skin painted brown, and marked with a hoe; a black circle all around to denote their being surprised in the night; and a black hatchet in the middle to signify their being killed with that weapon." Another "containing ninety-eight farmers, killed in their houses; marked, a little red foot, to show they stood upon their defence, and died fighting for their lives and families."

This horrid document was accompanied by a written address of the Indians to their political Father, the first sentence of which contains an averment that could not well be

disputed. "Father! We send you herewith many scalps that you may see that we are not idle friends."

There are other portions of this interesting book to which we should like to refer, if our limits would permit.

ART. III. - Directions for Invigorating and Prolonging Life; or the Invalid's Oracle. By WILLIAM KITCHENER, M. D. From the Sixth London Edition; revised and improved by T. S. BARRETT, Licentiate in Medicine and Surgery. New York. J. & J. Harper. 1831. 12mo. pp. 252.

LIFE and health are great goods, the former prized by all, the latter unfortunately hardly prized enough, except by those who have had the misfortune to lose it. Yet these are a numerous class; and when we look about us, and see how many of our acquaintances are sufferers from one form or another of disease, groaning in spirit and pining in body under some of the ills "that the flesh is heir to," we should fancy, that a work like the one whose title stands at the head of this article, would be a captivating treatise; and would attract to its pages many an anxious eye, seeking for relief from present suffering, or for the means of escaping that

which may be to come. That they may be enabled to form some estimate how far it will do for them to depend upon the responses of the "Oracle" to their inquiries, is the object we propose in our present labors, having ourselves cultivated the art of this divination, and become somewhat familiar with the rules of the worship that the Goddess of Health exacts from her votaries.

When the worthy Doctor's first publication, "The Cook's Oracle," met our view, so well did his name harmonize with the sphere of his lucubrations, that we verily thought it assumed for the occasion, a mere nom de guerre, as the French term it; and imagined also, that the scientific capitals M. D. following it were likewise assumed as an escutcheon of pretence, to give due weight and authority to him who thus claimed the empire of the realm of cookery, and undertook to regulate for mankind the very important and daily concern of what they should put in their mouths; an affair of no small consequence, considering that mankind live by eating. We have since understood by the public prints that William Kitchener is, or was, a real personage, actually an M. D. as set forth in the title-page of his work, a laudable cultivator of the science of gastronomy, and a practiser, as well as professor, of good eating and drinking, as abundantly displayed in the contents of his volumes. This indeed he openly announces somewhere in the present work, stating his motto to be, "Dum vivimus, vivamus;" being no cultivator of an ascetic philosophy, nor making either virtue or pleasure to consist in painful denial of natural appetite, or abstinence from the use of the various good things, which the bounty of our Creator has placed within our reach. On the contrary, his object is avowedly, to enjoy such in the greatest possible degree; that is, not by enjoying them to excess, but with such limitation and restriction, as shall preserve unimpaired, or even invigorate, the powers of enjoyment, and preserve them in fitness for use to the latest period to which life may be protracted; producing the great, and we fear somewhat rare, blessing of" a sound mind in a sound body," till Death, like what the ancients fabled him, the brother of Sleep, shall substitute his own deep repose of the grave for the nightly slumbers of the couch.

In the doctrine thus generally announced, there seems to be much of the true philosophy of happiness, at least as far

as that may depend upon bodily comfort and enjoyment; and that these have much influence upon the comfort and enjoyment of the mind, no one will dispute, who has ever had even so little of disease as may arise from a small cavity in one of the organs of mastication.

How well the particular precepts of this doctrine are suited to its general views, and to what effective power they reach, may be shown by an examination of the work before us; though to avail one's self fully of them in practice, the "Oracle of the Cook" must be consulted, as well as that of the Invalid.

The contents of the work are comprised under the following heads: Art of Invigorating Life; Reducing Corpulence; Sleep; Siesta; Clothes; Fire; Influence of Cold; Air; Exercise; Bathing; Wine; Peptic Precepts; The Pleasure of Making a Will; and Extracts from Cornaro's Writings. We cannot make a particular examination of subjects so numerous; yet a few remarks seem necessary on one or two of these articles, since the work is one of a popular character, and on subjects, that in many cases properly come under the direction of a medical adviser, and may tempt some, to their own harm, to endeavour to dispense with his services, and to put their faith on their own interpretation of the "Oracle," and the circumstances to which its dictates may apply, without adequate preliminary information to understand either rightly.

The First Part contains a general summary of the doctrine of invigorating and prolonging life, and the following articles are expansions of the particular subjects mentioned in it, examining them more in detail, and suggesting such peculiar modifications, as seem necessary for different circumstances.

The leading idea of the system is borrowed from the practice of training, employed to fit men for different contests requiring great exercise of muscular strength and activity, by which process the bodies of those submitting to it are in the course of a few weeks brought into the highest possible developement of physical power. The principles of this system of training, suitably modified, are to be applied to the diet, exercise, &c. of an invalid, and his body is thereby to be brought back from its state of debility, and imperfect performance of animal functions, to the vigor and perfection of health. By systematically living upon a similar plan this