killed until caught near Onondaga Lake. Sandhills were thrown up in the death struggle, and the mosquetos are said to have arisen like clouds from his decaying body.

Still another similar version runs: "There were, in time of old, many hundred moons ago, two huge feathered monsters permitted by the Manitou to descend from the sky and light upon the bank of the Seneca River, near the present route of the canal, at Montezuma. Their form was exactly that of a musquito, and they were so large that they darkened the sun like a cloud as they flew between the earth and it.

Standing the one upon one side of the river and the other upon the opposite bank, they guarded the river, and stretching their long necks into the canoes of the Indians as they attempted to paddle up the stream, gobbled them up as the stork king in the fable did the frogs. This destruction of life was great, and many a Cayuga and Seneca explorer made a rapid exit to the 'happy hunting grounds' on reaching that fated spot.

"At last, however, the Onondaga and Cayuga warriors met and gave battle to the monsters, whom they succeeded in killing. To these a burial was not accorded and, sad to relate, as their bodies lay rotting in the sun, myriads of tiny avengers arose and have covered the marshy lands ever since." The mos

quito was very appropriately named, Kah-ye-yah-tane-go-nah which means "the troublesome fellow that likes to bite often," and the spot near Onondaga lake where the monster was killed is called Lah-yahtak-ne-t'ke-tah-keh or "Where the mosqueto lies." *

Another legend connected with the Montezuma Naming Marshes is the naming of the tribe of the Eels. Indians who lived there. According to tradition, Hiawatha, at one time, journeyed among the dark people whom he came on earth to help; and as he travelled hither and thither through the country, he bestowed appropriate names to people and places. Of some Oneidas, resting under a large tree, he said, "These shall be called Ne-ah-te-en-tah-go-nah, or Big Tree." In a similar manner he named the People of the Big Stone, and the place of the islands in Oneida Lake he named "Se-u-kah," meaning, "when the waters divide and meet again." In the course of his wanderings, he passed up the Seneca River through the Montezuma Marshes, and found there a number of Indians engaged in spearing eels. These came in their canoes and offered fish which were gratefully accepted by Hiawatha, who said, "You shall henceforth be known as Teu-ha-kah, as the people of the Rushes or Eels." Cayuga has several interpretations for this tale, some asserting

The writer is indebted to Rev. W. M. Beauchamp for kindly furnishing the notes from which the Indian names are taken.

they are so named because there the canoes were drawn out of the water.*

I will give one more legend, that in which the

origin of our beautiful little island of Frontenac is accounted for. This tale has

Origin of
Frontenac
Island.†

several versions, as have others, but the one most widely known is given here:

"The time was long before the federation of the Six Nations, and when the Cayuga and Seneca tribes were at war, One young Cayuga brave, Pine Cone by name, had fallen in love with a daughter of the Seneca Chief, and wished to marry her much against the wishes of her tribe. Pine Cone, after vainly trying to get the maiden, resolved to resort to strategy. Accordingly he dispatched a number of warriors in canoes to a point south of Canoga, where they occupied the attention of the Senecas, thus giving him the opportunity to glide swiftly over the lake and re-embark with the girl.

"The Senecas soon discovered the ruse, however, and started in pursuit. The chase was kept up over the water, but as they neared the shore, Pine Cone, having a double burden, began to tire and would

*This is not from H. W. Longfellow's poem.

† Frontenac Island is in Cayuga Lake opposite the village of Union Springs. It is a beautiful spot, greatly appreciated by campers and lake lovers during the summer season, supposed to be formerly an Indian burial place. It is referred to in W. W. Adams's Catalogue.

have been overtaken, had not the Great Spirit kindly interfered and thrown up the island between the two boats, thus giving the young brave a chance to escape to the shore with his companion."

"Thus the Indian legend saith," and whether it be truth or myth, from it we still learn this, that those savage hearts were tuned to the same tender songs of love and valor, and believed in the guardianship of a sympathetic spirit, ever responsive to the cry of the weak and helpless.

When we see the tiny gem bravely uplifting its sturdy elms in Winter's storms, or dancing in the Summer's wealth of sunshine and greenery, let us not forget the tender romance of the daring Indian brave and his loving Nenemoosh, which calls to us as a far-off voice from the land of Ponemah—the hereafter.

Hiro-Koué!

APPENDIX.

FRENCH RECORD.

The following paper is of interest as it shows relation of the tribes. This paper was prepared by the French Jesuits and may be found in the archives at Paris.

THE NINE IROQUOIS TRIBES. 1666.

[Paris. Doc. I.]

The Iroquois tribe consists of nine tribes, which form two divisions; one of four tribes, and the other of five.

They call the first division, Guey-niotiteshesgué, which means the four tribes; and the second they call Quiche-niotiteshesgué, which means the five tribes.

The first is that of the tortoise which calls itself Atiniathen. It is the first, because they pretend, when the Master of Life made the Earth, that he placed it on a tortoise, and when there are earthquakes it is the tortoise that stirs.

The second tribe is that of the wolf, and calls itself Enanthayonni, or Cahenhisnhonen, and brother of the tortoise tribe. When there is a question of war,