A Centennial Memorial History of Allegany county, New York, Part 3

Author: Minard, John Stearns, 1834-1920; Merrill, Georgia Drew
Publication date: 1896
Publisher: Alfred, N.Y., W. A. Fergusson & co.
Number of Pages: 1102

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HISTORY OF ALLEGANY COUNTY, N. Y.

of the Senecas believe that all the little snakes (of the land) were made of the blood of the great serpent after it rolled into the lake. To this day the Indians visit that sacred place to mourn the loss of their friends and to cele- brate some rites that are peculiar to themselves. To the knowledge of white people there has been no timber on the great hill since it was first discovered by them, though it lay apparently in a state of nature for a great number of years without cultivation. Stones in the shape of an Indian's head may be seen lying in the lake in great plenty, which are said to be the same that were deposited there at the death of the serpent."

The Senecas were very superstitious in regard to snakes, and in con- firmation of this statement. I will relate a legend told me by Capt. John Buck. an aged Indian, who when a boy lived at the upper Caneadea village, and was familiar with the different localities along the river in Caneadea and Hume. In the autumn of 1890 the writer, this Capt. John Buck, Geo. H. Harris of Rochester and M. B. Turpin of Mt. Morris, went from Fillmore to visit the site of the old Indian village of Caneadea. When in the neighbor- hood of the Holy Cross Cemetery, near Long Beard's Riff, Captain Buck, pointing over to a deep gorge or gully on the east side of the river, said (in substance, it would be impossible for me to give his exact words,) " May be you never heard of it, and maybe after I tell you, too, you won't believe it, but I am going to tell you, how a long, long time ago, a great while ago, a big snake lived up on that mountain," pointing away off to the highlands in the east, "big snake took a notion, one day, to go to the river, and in going plowed out that deep gully or ravine. After this, snake frequently visited the river. One day just at or a little after sunset, an In- dian took a little drum and going to the mouth of the gorge where it empties into the river seated himself on a stone. He then commenced tapping on the drum. After beating drum awhile big snake came down and laid his head upon a stone near by the Indian. The Indian took a sharp little knife, and opening a vein just back of the snake's jaw, drew some blood into a small cup and drank it. This made the snake and the Indian brothers, and the Indian was called a 'Witch Indian' ever afterward, and had supernatural powers and gifts. It was getting duskish at the time, and some of the blood being spilled upon the stones, it flashed up in a great blaze of fire. and lighted up whole country." Capt. Buck told this with every manifestation of pro- found belief in the remarkable story.

A notable instance showing another strange superstition of the Seneca Indians, was furnished upon the death of the noted chief, Little Beard, who lived at Cuylerville in one of their largest villages, called after him " Little Beard's Town." He died in June, 1806, and June 16th occurred the " great eclipse " which I suppose was total. The Indians, who had buried their chief with all the honors of his rank and were entirely unacquainted with astronomy as relating to such phenomena, believed that it was their old chief, who, on account of some old feeling of hatred he held toward them, had placed himself between them and the sun, to prevent the growing of

THE SENECAS-THEIR ORIGIN, ETC.

their corn and thus reducing them to starvation. They held a hurried con- sultation. the result of which was that in their opinion the only thing which would effectually remove it was the use of powder and ball, and every gun and rifle which could be procured were brought into use. and a continual firing kept up until the old fellow withdrew. and the obscurity was removed, which afforded great joy and relief to the ingenuous and fortunate Indians.

CHAPTER V.

INDIAN FEASTS. DANCES, ETC.

" Where are your hoary magi-wrinkled seers, Clad in their dread appareling; who made Rude rocky altars, stained, and mossed with years, And held terrific orgies in the shade ? Gone, like the shapes that populate a dream, Or twinkling dew, drank up by moon's effulgent beam."

IN each year they had six " feasts," or stated times for assembling in their tribes and giving thanks to Ha-wen-ne-yu for the blessings they had re- ceived from his kind. liberal and provident hand, and to solicit a continuance of such favors. The first of these feasts occurred immediately after they had finished "sugaring." At this feast they gave thanks for the favorable weather, the great quantity of sap they were enabled to gather, and for the large amount of sugar they had been allowed to make. On these occasions the chiefs by turns arose. and addressed the assemblage in a kind of exhor- tation, in which they not only expressed their own thankfulness, but urged the propriety and necessity of general gratitude. and pointed out the course which ought to be pursued by each individual in order that Nau-wah-ne-u might continue his blessings and the designs of the evil spirit might be thwarted. At the maple festival in olden times the leader made this speech:

"Friends: The sun, the ruler of the day. is high in his path, and we must hasten to our duty. We are here to observe an ancient custom, handed down to us by our forefathers, and given to them by the Good Ruler Ha- wen-ne-yu. He requires us to give thanks for the blessings we receive. We will be faithful to this command.

"Friends, the maple is yielding its sweet waters. We join in thanksgiving to the maple, and also to Ha-wen-ne-yu, who made this tree for the good of the red man."

The services of the day were closed with the " great feather dance." When they addressed the Good Ruler directly, they threw tobacco on the fire, that their words might ascend to him on the incense. They never used incense at any other time. The leader would say:

HISTORY OF ALLEGANY COUNTY, N. Y.

" Ha-wen-ne-yu! Listen now to our words. The smoke of our offering arises. Listen to our words as they arise to thee in smoke. We thank thee for the sweet water of the maple. We thank thee for the return of the planting season. Let our corn and beans and squashes grow. Ha-wen-ne-yu! continue to listen, for the smoke yet arises (throwing on tobacco.) Preserve us from pestilential diseases, preserve our old men, and protect our young. Ha-wen-ne-yu! Thou dost love thy people, and hate thine enemies. Thou hast given us the panther's heart. the eagle's eye, the moose's foot, and the cun- ning of the fox; but to our enemies thou hast given the eye of the owl in day-light, the foot of the turtle. the heart of woman, and the stupid brains of the bear in winter."

On these occasions. the chiefs would describe a perfectly straight line, perhaps ten miles long, turning neither to the right nor to the left, but push- ing their way over hills, through valleys, across gulfs, through swamps, or whatever else they might encounter, and direct their people to travel upon it by placing one foot before the other, with the heel of one foot to the toe of the other, and thus continuing until they arrive at the end. They took this method of impressing upon their people that they must not turn aside into the paths of vice, but keep straight ahead in the way of well-doing which would lead them at last to the paradise of Nau-wah-ne-u.

After planting another feast occurred, at which they returned thanks for the favorable time they had had for preparing the ground and planting the seed. When the green corn became fit for use, a third or "green corn feast " was attended. at which a good portion of the time was spent in sing- ing, and dancing, and other ways of expressing their joy and manifesting their thankfulness for the addition to their diet of an article of food which is to day held in high estimation by the whole civilized world.

The late Loren Houghton, of Caneadea, informed me that he once wit- nessed a " green corn dance, " or feast, which was participated in by several hundred Indians, delegations being present from Buffalo, Tonawanda, Cat- taraugus, and Big Tree reservations. This feast was held at the upper Caneadea village. Some idea of the multitude which attended may be in- ferred from the magnitude of the preparations made for their subsistence. Mr. Houghton said the succotash was made in six five-pail brass kettles, and all of them once full, only served for one meal. Twelve or fifteen deer were killed, and the venison, cut up in pieces of a pound or more in weight, was thrown in with the green corn and beans, and, without a particle of salt, all were boiled together. When sufficiently cooked the kettles were sur- rounded by the Indians, and each one helped him or herself, some eating out of the kettles with wooden spoons, some with iron spoons, and some, pro- vided with bowls or other dishes, would take their portion and retire, giving others not so well equipped a chance immediately around the kettles. This feast passed off without any disturbance, no quarrel or unpleasantness marring the general good feeling or the high degree of enjoyment of all who

INDIAN FEASTS, DANCES, ETC.

participated. The next year the Caneadea Indians visited some of the other reservations to enjoy this feast, and thus it was passed around.

A fourth feast was celebrated after corn harvest, and a fifth (at the close of their year) was always observed at the time of the old moon in the last of January or the first of February. This feast deserves particular description. The Indians having returned from hunting, and having brought in all the venison and skins they had taken. a committee of from ten to twenty active men was appointed to superintend the great sacrifice and thanksgiving to be immediately celebrated. Preparations were now made at the council-house, or place of meeting, for the reception and accommodation of the whole tribe, and then the ceremonies commenced. The whole was conducted with great order and harmony under the direction of the committee. Two white dogs, without spot or blemish, were selected, if such could be found; if not, the two that had the fewest spots were taken from those belonging to the tribe. and strangled near the door of the council-house. A wound on the animal, or an effusion of blood, would spoil the victim and render the sacrifice useless. The dogs were then painted red on their faces, on the edges of their ears, and on various parts of their bodies, and were curiously decorated with ribbons of different colors, and fine feathers. which were so tied and fastened as to make a most elegant appearance. They were then hung on a post near the door of the council-house, at the height of twenty feet from the ground.

The frolic was then commenced by the assembled Indians, while the committee ran through the tribe and hurried the people to assemble by knocking on their houses. At this time the committee wore only breech- cloths, and each carried a paddle, with which he took up ashes, and scattered them in every direction about the houses. In the course of the ceremonies, all fire was extinguished in every hut throughout the tribe, and after removing the ashes, old coals, etc., a new one struck from the flint on each hearth was kindled. Having done this and discharged one or two guns, they went on and repeated this ceremony at every house in the tribe. This finished the first day. On the second day, the committee danced and went through the town with bearskins on their legs, and at every time they started they fired a gun. They also begged through the tribe, each carrying a basket in which to receive whatever might be bestowed. The alms consisted of Indian to- bacco, and articles used for incense or sacrifice. Each manager at this time carried a dried turtle-shell containing a few beans. which he frequently rubbed against the walls of the house inside and out. The committee continued these performances for two or three days, during which time the people at the council-house recreated themselves by dancing.

On the fourth or fifth day, the committee made false faces of husks, in which they ran about, making a frightful and ludicrous appearance. In this dress they ran to the council-house smearing themselves with dirt, and daubing every one who refused to contribute toward filling the basket of incense, which they continued to carry for alms. During all this time they

HISTORY OF ALLEGANY COUNTY, N. Y.

collected the evil spirit. or drove it off entirely for the present, and also con- centrated within themselves all the sins of the tribe, however numerous or heinous. On the eighth or ninth day the committee, having received all their sins into their own bodies. took down the dogs. and, after having trans- ferred the whole of the sins into one of their own number, he, by a peculiar slight of hand or a kind of magic, worked them all out of himself into the dogs. The dogs, thus loaded with all the sins of the people, were placed up- on a pile of wood that was directly set on fire. Here they were burned, and with them the sins with which they were loaded, surrounded by the multi- tude who threw incense of tobacco or the like into the fire, the scent of which they say goes up to Nau-wah-ne-u, to whom it is pleasant and acceptable.

This feast formerly continued nine days, but later was not usually con- tinued more than five or seven days, one dog was deemed sufficient. Dur- ing the continuance of this feast the chiefs reviewed the national affairs of the year just passed, agreed upon the best plan to be pursued through the next year, and attended to all internal regulations. On the last day the whole company partook of an elegant dinner of meat, corn, and beans boiled together in large kettles and stirred until the whole was completely mixed and soft. This mess was devoured without much ceremony. Some ate with a spoon by dipping out of the kettle, others served themselves in small dippers, some in one way and some in another. until the whole repast was consumed. They then performed the war-dance, the peace-dance, smoked the pipe of peace, and then. free from iniquity, each repaired to his place of abode, prepared to commence a new year.

In this feast temperance was observed, and order prevailed to a greater degree than would naturally be expected. They were fond of the company of civil spectators and treated them politely in their way, but, having been frequently imposed upon by the whites, they generally treated them with indifference. The late Charles M. Mills, of Hume, informed the writer that he had attended this feast as observed at the lower Caneadea village, just a little south of Rossburgh. On this occasion, John Hudson, quite a noted Indian in these parts, and also very eloquent, addressed the Indians, with such remarkable effect as to leave scarce a dry eye in the audience. Other pioneers have related to me substantially the same thing. Hudson left a great fame as an orator. Capt. Shongo once said "I know as much as Hud- son, but I can't say it."

THE LIFE OF THE SENECAS.

CHAPTER VI.

THE LIFE OF THE SENECAS.

CHE diseases of the Indians were superstitiously treated by charlatans. T Vapor baths were quite generally resorted to. and were in many cases successful in removing disease. These were administered by digging a hole in the ground (clay being preferred) in which the patient was placed. Then covered with blankets he would be steamed by dropping heated stones into a small quantity of water at the bottom. After continuing the process for a sufficient time the patient was taken out and plunged into cold water. Thoroughwort. spurge and Indian hemp were used for emetics, the inner barks of the butternut and horse chestnut for cathartics, and water-pepper and mayweed were much esteemed as rubefacients. The Indians were familiar with many poisons and sometimes used them for self-destruction or for purposes of revenge.

I am permitted to quote from "Our Life Among the Iroquois Indians." by Mrs. Harriet S. Caswell. The authority is Old Silverheels, a pagan Cat- taraugus Indian.

" Listen," said the old man, " There is a wonderful medicine used by the Iroquois, which they believe will restore a man, even though shot through the body, if he can have it in season. They tell us that this medicine is composed of a little of the flesh and blood and fiber of every animal and every herb on this continent. It is prepared by special medicine men, and I will tell you its origin. Many, many years ago, a Seneca was killed by some southern Indians while upon the war-path. He was shot with an arrow through the body, and left in the woods near the trail. He had been a great hunter, but it was his habit to take only the skin of the animal, leaving the flesh for the wolves and bears to eat. As he lay dead upon the ground, there came along a wolf who looked upon the dead man with sorrow, and set up a wail which called all the wild animals about him. He then addressed them : ' Can we not in our united wisdom bring this dead man to life, who has been our best friend by always killing the larger animals and leaving their flesh for us to eat ? ' The eagle, vulture, bear and all flesh-eating animals said, . We will try.' So they set to work to prepare a medicine. Each was to furnish the most potent remedy with which he was acquainted. An acorn cup contained the whole when fin ished. This they poured down the throat of the dead man. Then they sang to him, each one with his peculiar note, while the birds fanned him with their wings. All night long they sur- rounded him, making their best efforts to restore him. In the morning they discovered some warmth about the heart, and the question was raised, ' Who will go after the scalp which the enemy has taken from him ? ' After much discussion the chicken hawk offered to reclaim it. He flew with great speed, soon arriving at the enemy's camping-ground. He saw the scalp of his friend stretched on a hoop with many others, suspended on a pole and painted red. The whole settlement was dancing about it, and rejoicing over their victory. He seized it with his beak, flew back. and found the man sitting up and almost well. They soaked the scalp until it was soft and then fitted it upon his head. They then taught this man how to make the most wonderful medicine which had restored him to life and which they named Ga-ne-gah-ah (a little liquid). And this is the origin of our famous medicine, which will restore the dead to life if taken in season. In our day this medicine is made into a very fine powder. Then some one

HISTORY OF ALLEGANY COUNTY, N. Y.

takes a cup, goes to the brook, fills it, dipping toward the way the water runs, and sets it near the fire. A prayer is offered while tobacco is thrown upon the fire, so that the words may ascend with the smoke. The medicine is placed upon a piece of skin near the cup, then taken up with a wooden spoon and dusted upon the water in spots in the form of a triangle. If the medicine spreads itself over the surface of the water and wheels about, it is a sign that the invalid will be healed. If it sinks directly, there is no hope-the sick person will die, and the whole is thrown away."

In the olden days the Indians celebrated the medicine feast. It was held at hunting time. "As soon as it is dark on the night of the feast, all those permitted to attend shut themselves in one room without light or fire. The embers are covered, the medicine is placed near them, and the tobacco by its side. Then they begin to sing something which proclaims that the crow and other animals whose brains form the medicine are coming to the feast. At the end of the song, the caw of the crow, howl of the wolf, etc., are imitated. Three times in the course of the night prayer is offered while throwing tobacco upon the smothering flames. They pray that the medicine may heal the sick and wounded. Through the night the door has been locked, and no one allowed to enter the house or to sleep, as this would spoil the medicine. Just before dawn the leader takes a deer's head, and, biting off a piece, passes the head to another, who does the same, until all have tasted. A little later the leader takes a duck's bill, and dipping it full of the medicine gives it to each one present. who puts it in a bit of skin, and, wrap- ping it in several coverings, keeps it carefully until the next feast. The skin of the panther is preferred. Those who take part in these ceremonies are medicine men. These medicine men add pulverized roots of corn and squashes and bean vines to the original powder."

"Perhaps you have been told." said old Silverheels, "that the Indian knows more about the healing herbs than any other race." "How can it be?" I asked skeptically. "I will tell you," said the Indian. "as my grandfather told me. An Indian hunter went forth to hunt. Suddenly he heard strains of beautiful music. He listened but could not tell whence it came. He knew it was not from any human voice. When he thought he was approaching the sound it ceased. Then came Ha-wen-ne-yu to him in a dream and said. 'Wash yourself until you are purified; then go forth and you will again hear the music.' So he purified himself and went into the thickest woods, and soon his ear caught the sweet strains, and as he drew near they became more beautiful. Then he saw that the wonderful music came from a plant with a tall green stem and tapering leaves. He cut the stalk, but it immediately healed and became as before. He cut it again, and again it healed. Then he knew it would heal diseases. He took it home, dried it by the fire, and pulverized it. When applied to a dangerous wound, it no sooner touched the flesh than the wound was made whole. Thus Ha- wen-ne-yu taught the Indian the nature of medicinal plants, and from that time has directed him where they are to be found."

THE LIFE OF THE SENECAS.

" When we read that the Indian ornamented himself with the husks of his favorite maize. and went forth from house to house with a basket to gather offerings from the people, we call it heathenish and barbarous, while the story of Ceres, goddess of corn, whose head was surrounded with sheaves, and who holds in her hand a hoe and basket. is picturesque and beautiful ! We listen to the Indian story of the woman in the moon, who is constantly employed in weaving a net, which a cat unravels whenever she sleeps, and that the world is to come to an end when the net is finished; and we say ridiculous !' But the story of Penelope. weaving her purple web by day to be raveled by night during the prolonged absence of her husband, Ulysses, is a conception worthy of being expanded into a poem of a thousand lines, and translated into all languages !"

Very few Indians were found who were lame, crippled, crosseyed, blind, hunchbacked or limping; all were well-fashioned people, strong in constitu- tion, well-proportioned and without blemish. Their mode of living contrib- uted largely to these conditions. Their women were held in a degraded condition, did all the work, tilled the earth, and bore all the burdens except those of war and hunting, and even in hunting they were sometimes expected to haul in the game. Boys were schooled from early infancy in athletic feats, requiring skill and dexterity. The probation of the young warrior was attended with long fasts and extreme torture, and he was only given a name and a recognized position on his return from his first battle or expedi- tion. Those who fell in battle were scalped. and prisoners were either adopted or tortured. Fires were kindled by rubbing two sticks together, or by some device by which a stake was made to revolve and rub against a well- seasoned piece of wood until a blaze resulted. Their cooking was very simple, and, before the introduction of pails and kettles by the whites, the common way was roasting over a fire. They depended largely on parched corn, which they used on journeys, and often hid in holes or caches marked for recognition. Their amusements were quite numerous; running, leaping. paddling the canoe, games of small stones and ball. The ball game was the national pastime of the Senecas. in which many attained great proficiency. This was played very differently from modern baseball. "Little David " has been spoken of by the early settlers in northern Allegany, as a champion player. He was quite small of stature, but he excelled by far, all in his tribe, as a ball player, and, in these days of " Bisons." " Red Stockings," " Alerts," etc., he would no doubt be considered quite an acquisition to any aspiring company of players. I think that in the name of this Indian is seen the- work of Kirkland or some other missionary. perhaps the Jesuits, as it would be quite natural for them to recount to their Indian auditors the story of little David and Goliath, and quite in keeping with Indian habits and customs to adopt and use the name whenever it had a proper application. The broad level flats along the Genesee river afforded excellent grounds for the game, and sometimes attracted considerable numbers to witness it. Many of our pioneers attended these games, and retained vivid recollections of the excite-

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A Centennial Memorial History of Allegany county, New York, Part 3

Author: Minard, John Stearns, 1834-1920; Merrill, Georgia Drew Publication date: 1896 Publisher: Alfred, N.Y., W. A. Fergusson & co. Number of Pages: 1102

Author: Minard, John Stearns, 1834-1920; Merrill, Georgia Drew
Publication date: 1896
Publisher: Alfred, N.Y., W. A. Fergusson & co.
Number of Pages: 1102