zawaor hanhattie, at daybreak.

ostwihha waorhe 'ntwachtandi, at daybreak we will set out.

zatiodhentocte hegésqua, I was to the end of the plain.

zatisteniatarocte, till to the end of the sea.

zatischwuntschiócte, until the end of the earth.

zajogarak, about the evening.

gangiqua ne garachquàh, about the afternoon. gangiqua satewachsòntha, about midnight.

Interjections.

An interjection is an indeclinable word thrown into discourse to signify some passion or emotion of the mind.

A conjunction is an indeclinable word that joins sentences together and thereby shews their dependence upon one another.

ADDENDA.

That the original MS. from which we have transcribed these pages was submitted to the late Mr. P. S. du Ponceau, is evident from the following annotations signed with his initials "P. S. D." [J. W. J.]

Ganorochqua, I love.

Verbalia.

genorochquaháttie, I am in the situation of loving, I am about to love or intend to love.

in the passive.

Junkinorochquahàttie, I am now, at this moment loved; one is now loving me.

wagiu, I come.

wagiuhàttie, I am coming.

wagióte, I work.

wagiotchattie, I am continually at work.

gachtaendi, I go.

gachtaendioháttie, I am always going.

wagenochwattani, I am sick.

wagenochwattanihàttie, I continue to be sick.

Participles.

In the Delaware language there are a multitude. of participles. (See Hist. Trans. p. 416.)

The following shows that the Onondagos can express in their language our figurative and even poetical ideas.

The heart, aweriachsa

To inflame a heart with love, Schungara aweriachsacu watecata, otschischtoni; aweriachsatéke

esso-wotschik jonoróchqua garihoni.

The straw takes fire, (entzündet sich), esthonteratéke.
He quickly takes fire, gets angry, (Er entzündet sich heftig),
ohne waotéke, otschisch-tontáchqua.

otschischta, fire.

From Zeisberger's Dictionary, Verbis, herz, entzünden, fever.

It is curious that "hearts" and "flames" should be used by the savages as by us, to express the passion of "love."

P. S. D.

REGISTERS OF THE ANGLICAN CHURCH IN PENNSYLVANIA PRIOR TO 1800.

BY PHILIP SYNG PHYSICK CONNER.

[Abstract of a paper read before the Historical Society of Pennsylvania May 7, 1888.]

Although a period of more than two hundred years has passed since the service of the Church of England was ordained to be read in the Province of Pennsylvania, and one of nearly two hundred years since the offices of that church were first actually performed within her bounds, and although much has been written on that church's missions, missionaries, and church buildings, nothing has been said regarding the registers kept by those missionaries,-the record of the baptisms, marriages, and burials, ay, of the very existence of a body of churchmen; and yet, such registers were kept, and some of them still remain. The silence of church historians concerning this part of church history would be hard to explain were we not aware that this whole matter of registration, although enjoined by ecclesiastical authority, has, for the most part, been slighted and looked upon with indifference by both clergy and laity. And yet registration is a most important act and the register a most valuable book, for it is the proof of church existence, the evidence of numerical strength.

Such, at least, the register should be; but, unfortunately, for the reason above stated, even without the losses and accidents of time considered, it never is this, but, at most, a merely partial record and chronicle of the past. And yet, nevertheless, it is always valuable, and hence it is that I now propose to give a sketch of those yet remaining from Provincial times,—a sketch made chiefly from personal research and examination of the original registers, partly by corre

spondence with the rectors of the old churches throughout the State.

Of all the registers of the Anglican Church in Pennsylvania the oldest is that of Christ Church, Philadelphia, since its mission was the first to the province, commencing before the year 1695 by the arrival of the Rev. Richard Sewell and the Rev. Thomas Clayton,' the first church being built under the latter's charge in 1695, and whose register, if not burnt in the fire which is said to have destroyed the most of the oldest records, may still be hidden away somewhere in Maryland, for Mr. Clayton died in that province, at Sassafras. As it is, the oldest register now known of this the oldest parish of the Anglican Church in Pennsylvania does not begin until nearly a decade after the dawn of the eighteenth century, viz., in the year 1709, its first entry antedating that of Trinity, Oxford, which also opens in the same year. Then come the registers of St. Paul's, Chester, and of St. Martin's, Marcus Hook. St. Paul's oldest register, beginning in 1704, was lost some years ago, but fortunately it was first copied, and its marriages, at least, may be seen printed in Vol. VIII., "Penna. Archives," 2d series. St. Martin's Church has a vestry-book, commencing in the year 1724, which contains some parochial registrations.

St. David's, Radnor, has an old volume with entries contemporaneous with the events they record, commencing in 172, as, for instance, the list of persons taking the sacrament on the 23d of March said year; but its baptisms do not begin, strictly, until 1727, the entries of those recorded as having occurred in 1706 having been made long after that year. It has no burial register before 1800, and but one marriage recorded prior to that year, viz., Matthew Hughes to Margt. Madson, 2d August, 1737.

From these churches on the broad Delaware we must turn to the picturesque Schuylkill, in whose valley at Douglassville now rises the lovely Gothic shrine of new St. Gabriel's, and close at hand the ancient church and graveyard dedi

1

225.

Perry's "History of the American Episcopal Church," Vol. I. p.

cated to that angel. Here we find a register commencing in 1735, and a minute of its vestry duly recording the voluntary entering in of that Swedish congregation to the communion of the Anglican Church.1

And now comes a gap of fifteen years, that is, until 1750, before we find the opening of another register, and that record is the register of Gloria Dei, "Old Swedes," at Wicaco, Philadelphia, 1750. Why, this church was consecrated in 1700! Had it no earlier registers? Yes, but they are lost, gone, no one knows where. And in the loss of these records has vanished the early one pertaining to St. James's, Kingsessing, and Christ Church, Merion, for these two were long united to Gloria Dei, whose register embraced theirs.

And so, continuing our course in imagination, we spring from the Delaware, inland, to Lancaster, where five years later, that is, in 1755, the ink lay wet upon the first page of St. James's register. Then began that interesting and valuable series of records embracing not only the families of that city for over a hundred and thirty years, but also those of the country for many miles around; for its rectors were also the ministers to other congregations formed in the Province, and it is from this reason that the register of St. James's, in common with other "mother churches," is increased in value, for it is not only the record of one single parish, but also that of its associated ones, their records being, in many instances, at least, embraced in its register and not utterly lost, as has been supposed. Thus, for instance, although the old registers of St. John's, Pequea, of St. Thomas's and Bangor Church in Caernarvon, and of St. John's, York, are supposed to be lost, it is evident from an inspection of St. James's register that the loss is not total, since entries of rites performed in these places occur in it. Moreover, this register is valuable as recording other things besides marriages and the like; as, for instance, the date of the introduction of inoculation for the smallpox, etc. The

1

1 Although embraced, under the general title of this paper, among Anglican churches, St. Gabriel's, Gloria Dei, St. James's, Kingsessing, and Christ, Merion, were originally of the Swedish Church.