him; asked how he had fared the many years since they had seen each other; whence he then came; what occasioned the journey, &c. Conrad answered all his questions; and when the discourse began to flag, the Indian, to continue it, said, "Conrad, you have lived long among the white people, and know something of their customs: I have been sometimes at Albany, and have observed that once in seven days they shut up their shops and assemble in the great house. Tell me what that is for-what do they do there?" They meet there," says Conrad, "to hear and learn good things." "I do not doubt," says the Indian, "that they tell you so; they have told me the same. But I doubt the truth of what they say; and I will tell you my reasons. I went lately to Albany to sell my skins, and buy blankets, knives, powder, rum, &c. You know I used generally to deal with Hans Hanson; but I was a little inclined this time to try some other merchants. However, I called first upon Hans, and asked him what he would give for beaver. He said he could not give more than four shillings a pound; but, says he, I cannot talk on business now: this is the day when we meet together to learn good things, and I am going to the meeting. So I thought to myself, since I cannot do any business to-day, I may as well go to the meeting too; and I went with him. There stood up a man in black, and began to talk to the people very angrily. I did not understand what he said, but perceiving that he looked much at me and at Hanson, I imagined that he was angry at seeing me there; so I went out, sat down near the house, struck fire and lit my pipe, waiting till the meeting should break up. I thought too that the man had mentioned something of beaver, and suspected it might be the subject of their meeting. So when they came out, I accosted my merchant. Well, Hans, says I, I hope you have agreed to give more than four shillings a pound. No, says he, I cannot give so much; I cannot give more than three shillings and sixpence. I then spoke to several other dealers, but they all sung the same song-three and sixpence, three and sixpence. This made it clear to me that my suspicion was right; and that whatever they pretended of meeting to learn good things, the purpose was to consult how to cheat Indians in the price of beaver. Consider but a little, Conrad, and you must be of my opinion. If they met so often to learn good things, they would certainly have learned some before this time. But they are still ignorant. You know our practice. If a white man, in travelling through our country, enters one of our cabins, we all treat him as I do you; we dry him if he is wet, we warm him if he is cold, and give him meat and drink that he may allay his thirst and hunger, and we spread soft furs for him to rest and sleep on. We demand nothing in return. But if I go into a white man's house at Albany, and ask for victuals and drink, they say, Get out, you Indian dog. You see they have not yet learned those little good things that we need no meetings to be instructed in, because our mothers taught them to us when we were children; and therefore it is impossible their meetings should be, as they say, for any such purpose, or have any such effect. They are only to contrive the cheating of Indians in the price of beaver."

KUTZTOWN is a large village in the Maxatawney valley on the Allentown and Reading road, 17 miles from either place. It contains some 120 dwellings, a Lutheran and German Reformed church, and 693 inhabitants by the census of 1840. A correspondent of the Ledger in 1842, says

"I am ruralizing for a week in a fertile vale of deep-soiled red shale, underlying the limestone of the Moxatawney valley. The peasantry are honest, hard-working Germans. Here they lock no doors. The congregations, of different sectarian faith, worship in the same church on alternate Sundays. The church is filled with attentive people, and a very great proportion are communicants. They have an excellent organ, made in this county. Preaching in German. It pains me to observe in every country churchyard the naked marble slabs, unsheltered by a single tree, and unadorned by a single shrub or flower.

"A contented mind is generally associated with the life of a farmer, by our novelists at least, and by those who get their notions from such sources. But farming is far from being exempt from the petty vexations that constitute the stinging annoyances of life; and it is an undoubted fact, that the worship of the dollar finds among this class the most devout adherents. My companion pointed to a house near Kutztown, where, a few weeks since, a farmer in good cir. cumstances hung himself, because he had $200 of the notes of a bank that had stopped payment; and many years ago, I remember a wealthy farmer in the same valley, who destroyed himself in the same way, because he had on hand in the spring all of his wheat, and could not sell it at the price he was offered during the winter."

HAMBURG is a considerable village on the left bank of the Schuylkill, just below its passage through the Kittatinny or Blue mountain. Population about 500. One church, common to the Lutheran and German Reformed denominations. The surrounding country is fertile and well

cultivated. A bridge here crosses the river, and the Pottsville railroad passes on the west side of the river.

There are many small villages in Berks co. at the cross-roads, and in the smaller valleys, each rendering their peculiar service to the surrounding agricultural population. Among these, the more important are MORGANTOWN in the southern corner, and REHRERSBURG in the western corner of the co. The smaller villages are MERTZTOWN, PRICETOWN, UNIONVILLE, WARRENSBURG, BIRDSBORO', WEAVERSTOWN, EXETERTOWN, MILLERSBURG, WOHLEBERSTOWN, &c.

BRADFORD COUNTY.

BRADFORD COUNTY was at first separated from Luzerne and Lycoming in 1810, under the name of Ontario. In March, 1812, the co.was fully organized for judicial purposes, and the name was changed to Bradford. At the same time the courts were directed to be holden, until public buildings should be erected, at the house of Wm. Means, in Towanda township. Length 40 m., breadth 29; area 1,174 sq. miles. Population in 1820, 11,554; in 1830, 19,746; in 1840, 32,769. Besides the Susquehanna, which winds nearly through the centre of the co., there are its tributaries, Wysox cr. and Wyalusing cr. on the east, and the Tioga river, and Sugar cr. and Towanda cr. on the west side, with several streams of less note. The surface of the co. is quite rough, but there are no very long and distinct ranges of very lofty mountains. The great subordinate chains of Laurel hill and Chestnut ridge, so prominent in other sections of the state, are here found to be much depressed in height, and broken and scattered in innumerable isolated ridges and spurs. There is, however, along the course of the Towanda cr., on its southern bank, a high precipitous ridge stretching away towards the head of Pine cr., formerly called Burnett's mountain, which may indicate the track of the Laurel hill. The same ridge forms the precipitous "narrows" on the Susquehanna, two or three miles below Towanda. The land on the summits of the ridges is gently undulating, forming good grazing farms. Along the streams are many enchanting valleys, with meadows and uplands not exceeded in fertility and picturesque beauty by any in the state. The bituminous coal formation touches the southwestern corner of the co., and veins of from three to seven feet in thickness are found on the heads of Towanda cr. A railroad route from Towanda to these mines was surveyed in 1839, but it now slumbers with many of the other projects of that day. Iron is abundant, but not developed and indications of copper have been discovered. There are sulphur springs at Rome, eight miles from Towanda. Considerable pine and other lumber is still prepared and sent to market from this county; more perhaps than is for the real interest of the population, who would derive a surer profit from the cultivation and export of agricultural produce.

The Berwick and Newtown, or Susquehanna and Tioga turnpike road, which passes through the co., was projected at the early settlement of the co., about the year 1802 or '04, and was driven through the then wil

derness by the exertions of Philadelphians and others interested in the lands. It was not fully completed until subsequent to 1820. The Williamsport and Elmira railroad is completed from Williamsport to the southwestern corner of the county, but has been suspended for the pre

sent.

The north branch division of the Pennsylvania canal follows the windings of the Susquehanna to the north line of the state, forming a connection with the canals of New York. Most of the heavy work has been done upon the line; and a company has been chartered to take the unfinished work from the state, and complete it. When this opening is made, a profitable exchange will take place between the salt, plaster, and lime of New-York, and the coal and iron of Pennsylvania.

Previous to the arrival of the whites in this region, the valley of the Susquehanna was under the special jurisdiction of the Cayuga tribe of Indians, one of the great confederacy of the Six Nations. To each of that confederacy was confided the charge of a door of their "long house," as they termed their residence in the state of New York. The Senecas kept the southwestern door on the Allegheny, the Mohawks the eastern at Schenectady, &c. The Cayugas themselves did not reside in the region now Bradford co. It was, with the Susquehanna valley lower down, assigned as the asylum for scattered tribes of Mohicans, Wampanoags, Tutelos, Monseys, and other tribes who had retired from the encroachments of the whites. It was also on the great war-path between the Six Nations and the southern tribes; and it may be inferred from the reply of the Cayuga chief to the Moravian Indians, that these now peaceful valleys have been the scene of many a bloody encounter. Tradition states that Wysox valley was occupied by a tribe of that name, who had two sanguinary battles with the Towanda Indians, on the flats at the mouth of Towanda cr. Many relics have been found of these former races. About two miles above Towanda, at the "Break-neck narrows," on the left bank of the Susquehanna, is the resemblance of a squaw's head and face carved in the perpendicular rock. It is now much obliterated by the ice freshets. It is said that the name of Break-neck was given to these narrows by Sullivan's army, who lost some cattle there but whether there is any connection between the name and the sculpture does not distinctly appear.

The calumet or pipe of peace was found a few years since on the Sheshequin flats, and is now in possession of Mr. Silas Gore. It is curiously wrought of red-stone, as perfect as when new; and the material corresponds with the description given of the red pipe-stone of the Rocky mountains, by George Catlin, Esq. In Burlington township the skeletons of two human beings were lately found in excavating a cellar. They were uncommonly large, and had apparently been deposited with much ceremony and care. Their heads were laid eastward, and their bodies enclosed with large flat stones. The bones were in a state of perfect preservation.

To whom. or to what date may be ascribed what are called the Spanish fortifications above Athens on the Tioga, it is not easy to ascertain. The Duke de la Rochefaucault ascribes them to the French in the time of Denonville, about 1688.

Before the men of Connecticut had asserted their claim to the fair valleys of Bradford co., the

holy pioneers of the Moravian mission had penetrated the wilderness along the Susquehanna, and made settlements at various points.

As early as 1750, Bishop Cammerhof and Rev. David Zeisberger, guided by an Indian of the Cayuga tribe, passed up the Susquehanna on a visit to Onondaga. To each night's encampment they gave a name, the first letter of which was cut into a tree by the Indians. They tarried at Tioga, which is described as "a considerable Indian town." The same year, it is said, "there was a great awakening, which extended over the whole Indian country, especially on the Susquehanna." There appears to have been an Indian village, in 1759, at Machwihilusing, (Wyalusing,) where one Papanhunk, an Indian moralist, had been zealously propagating his doctrines; with little success, however, for his hearers were addicted to the most abominable vices, and he himself was but little better. On a visit to the missionary station Nain, on the Lehigh, he heard for the first time the great doctrine of the Cross, and such an impression did it make upon him, that the following year he took down his wife and 33 of his followers, to hear this new doctrine; at the same time endeavoring, without success, to persuade the christian Indians of Nain to remove to the Susquehanna.

In May, 1763, Zeisberger, with the Indian brother Anthony, came to Wyalusing, having heard of a remarkable awakening there, and that the Indians desired some one who could point them to the true way of obtaining rest and peace in their consciences. Papanhunk had lost his credit by the inefficiency of his doctrines. Zeisberger was met, before he arrived, by Job Gilloway, an inhabitant of Wyalusing, who spoke English well, and told him that their council had met six days successively to consider how they might procure a teacher of the truth. Zeisberger was invited to become a resident missionary among them, which, after a visit to Bethlehem, he consented to do. It appears that about this time "some well-meaning people of a different persuasion arrived at Wyalusing," but the Indians having already given a preference to the Moravians, would listen to no other sect. [Could this have been Brainerd?] The first fruit of Zeisberger's pious efforts in his new congregation, was Papanhunk himself, who confessed his sins, and desired to be baptized. He received the christian name of John, and another Indian, who had been Papanhunk's opponent, was baptized after him, and called Peter.

In the midst of these encouraging prospects, consternation spread through the frontier settlements, on receipt of the news of the Indian war of 1763, which had just broken out along the lakes and the Ohio. Occasional parties of Indians from the west skulked into the Moravian Indian settlements to persuade them to withdraw, that they might make a descent upon the whites. This became known to the Irish settlement in the Kittatinny valley, whose jealousy was aroused that the Moravian Indians were in collusion with their hostile brethren, and the missionary settlements were thus placed between two fires. This animosity of the Irish at length wreaked itself upon the poor Indians on the Conestogo; and the other Christian Indians were taken by the missionaries to Philadelphia for protection. Peace at length arrived at the close of 1764, and in 1765 the whole body of Indian brethren returned to the deserted huts at Wyalusing. Devoting themselves anew to Him who had given them rest for the soles of their feet, they began their labors with renewed courage, and pitching upon a convenient spot on the banks of the Susquehanna, a few miles below Wyalusing, they built a regular settlement, which they called Friedenshuetten, (Tents of Peace.) It consisted of 13 Indian huts, and upwards of 40 frame houses, shingled, and provided with chimneys and windows. A convenient house was erected for the missionaries, and in the middle of the broad street stood the chapel, neatly built, and covered with shingles. Gardens surrounded the village, and near the river about 250 acres were divided into regular plantations of Indian corn. Each family had their own boat. The burying-ground was at some distance in the rear. During the progress of building the town, the aged, infirm, and children, lodged in the old cottages found on the spot; the rest in bark huts. In fine weather they lifted up their voices in prayer and praise under the open firmament. It was a pleasure to observe them, like a swarm of bees, at their work; some were building, some clearing land, some hunting and fishing to provide for the others, and some cared for housekeeping. The town being completed, the usual regulations and statutes of the Moravian stations were adopted; order and peace prevailed, and the good work went gloriously on. As one of the great confederacy of the Six Nations, the Cayugas kept that door of their "long house" which opened upon the valley of the Susquehanna, and it became necessary for the missionaries to seek their permission to reside within their jurisdiction. With all the solemnity of Indian diplomacy, the Christian Indians gave notice to the chief of the Cayugas, that they had settled on the Sus. quehanna, where they intended to build and live in peace with their families, if their uncle approved of it; and they likewise desired leave for their teachers to live with them. The chief, after consultation with the great council of Onondaga, replied, in a friendly manner, "that the place they had chosen was not proper, all that country having been stained with blood; therefore he would take them up and place them in a better situation, near the upper end of Cayuga lake. They might take their teachers with them, and be unmolested in their worship." This proposal did not exactly suit the Indians of Friedenshuetten, and they evaded an acquiescence, giving the chief hopes that they would reply "when the Indian corn was ripe." This was in the sum mer of '65. After waiting until the spring of 1766, the Cayuga chief sent a message to Fried

enshuetten, "that he did not know what sort of Indian corn they might plant, for they had promised him an answer when it was ripe; that his corn had been gathered long ago, and was almost consumed, and he soon intended to plant again." The chief, ultimately, and the council, gave them a larger tract of land than they had desired, extending beyond Tioga, to make use of as their own, with a promise that the heathen Indians should not come and dwell upon it. This grant, however, was forgotten at the treaty of 1768, when the whole country on the Susquehanna was sold to Pennsylvania

The peace of the settlement was often disturbed by the introduction of rum, that universal accompaniment of civilization, introduced by straggling Indians. They ordered at length that every rum bottle should be locked up during the stay of its owner, and delivered to him on his departure. The white traders from the Irish settlements at Paxton, found the settlement a most convenient depot, and endeavored to make it a place of common resort in 1766. They staid several weeks in the place, and occasioned much levity and dissipation among the young people. The Indians at length ordered them off, desiring that the "Tents of Peace" should not be made a place of traffic. The hospitality of the brethren often exhausted their little stock of provisions, and their only resource for a new supply was in hunting, or seeking aid from the older settlements. Their numbers had increased so much in 1767, that a more spacious church was erected. The locusts, which swarmed by millions, did great damage to their crops. The small-pox broke out among them in '67, and the patients were prudently removed to temporary cabins on the opposite side of the river.

The station at Friedenshuetten continued to prosper for several years, until the year 1772. During this period the persevering Zeisberger had several times threaded the wilderness to the waters of the Allegheny and Ohio, and planted new churches among the Delawares dwelling there. (See Beaver and Venango.)

Among the places visited by the Moravian brethren of Friedenshuetten, was an Indian town about thirty miles above, called Tschechschequannink in the orthography of the mission, "where a great awakening had taken place. (This was old Sheshequin on the right bank of the river, opposite and a little below the present village of that name.) Brother John Rothe, after permission duly obtained from the Cayuga chief, took charge of this post as the resident missionary. The chief, in granting his permission, gave encouragement that he himself would occasionally come to hear the "great word"-being convinced that was the right way. Two Indian brethren assisted Mr. Rothe, and the station became a kind of "chapel of ease" to Friedenshuetten. About half a mile from Sheshequin the savages used at stated times to keep their feasts of sacrifice. On these occasions they roved about in the neighborhood like so many evil spirits, making the air resound with their hideous noises and bellowings, but they never approached near enough to molest the brethren. Brother Rothe had the pleasure to see many proofs of the power of the word of God, and it appeared for some time as if all the people about Sheshequin would turn to the Lord. Some time after, an enmity began to show itself: some said openly, "We cannot live according to the precepts of the brethren: if God had intended us to live like them, we should certainly have been born amongst them." Nevertheless James Davis, a chief, and seve ral others were baptized.

The missionaries lost no opportunity of conciliating the chiefs of the Iroquois, and often invited them to dine as they passed through the settlement: these little attentions made a favorable impression, and enabled the missionaries, in familiar conversation, to remove misapprehensions, and allay unfounded prejudices which had been entertained by the chiefs against them. These chiefs noticed every thing that passed in the village, and looked with no little suspicion upon the surveying instruments used at the settlement, regarding them as some mysterious contrivance to obtain the land from the Indians. The paintings in the church, of the crucifixion, and the scene at the Mount of Olives, attracted their admiration, and enabled the brethren to explain to them the history of our Lord, "which produced in some a salutary thoughtfulness."

In 1771, there was an immense flood in the Susquehanna, and all the inhabitants at Sheshequin were obliged to save themselves in boats, and retire to the woods, where they were detained four days.

The Six Nations having, by the treaty of 1768, sold their land "from under their feet," the brethren were compelled to seek a new grant from the governor of Pennsylvania, who kindly ordered that they should not be disturbed, and that he had ordered the surveyors not to take up any land within five miles of Friedenshuetten.

The brethren had received many pressing invitations from the Delawares on the Ohio to leave the Susquehanna, and the dangerous vicinity of the whites, and settle among them. These invitations were declined until 1772, when the brethren became convinced that the congregations could not maintain themselves long in these parts. The Iroquois had sold their land, and various troublesome demands upon them were continually renewed; the contest between the Connecticut men and the Indians and Pennamites at Wyoming had commenced, white settlers daily increased, and rum was introduced to seduce the young people. They therefore finally resolved ⚫ remove to the Ohio.

Their exodus was remarkable. To transport 240 individuals of all ages, with cattle and horses,