USA > New York > Oneida County > Annals and recollections of Oneida County > Part 63
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The author has not room to devote to a description of the peculiar manners, customs, religious belief and ceremonies, and superstitions of the Indians, for it would require a vol- ume. The once imposing ceremonies of their councils, their dances and songs for various occasions, their observances and mythology, are all fast becoming lost and forgotten among themselves, from negleet and disuse, because occasions for them cease to recur, and because they feel that as a people they are wasting away-indeed because they have ceased to be the Konoshioni, being broken. scattered and dispirited.
The Iroquois all believed in witches, and about 1805, oc- curred the last execution at Oneida for witchcraft. Two women suffered for this supposed crime. Han Yost, an In- dian, somewhat noted in the Revolution, was chosen execu- tioner, and he entered their lodge and tomahawked them ac- cording to the decree of a council. Luke Hitchcock, Esq .. then a lad, was present at the execution.
Celebratal Oneida Chiefs .- If the pages of history do not show as long a list of most distinguished chiefs and warriors of the Oneida nation, as of some of the others, it is because the names and deeds of their great men have not been pre- served. Early writers upon the Iroquois speak of the Onei- das as displaying the greatest talents in council and diploma- cy, while in prowess and courage they were equals with any of the Six Nations. According to tradition, Otatschechta was the chief or delegate from the Oneidas, who aided in forming the confederacy of the Five Nations, and that the good spirit who presided over and directed their councils, ad- dressed the Oneidas in concluding the ceremonies: " and you Oneidas, a people who recline your bodies against the everlasting Stone that cannot be moved, shall be the second Nation, because you give wise counsel." In 1655, Atondu- tochan is mentioned by the French as a distinguished Oneida
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chief, who had visited Canada, and exerted a powerful influ- enee among the Iroquois. A long list of Oneida chiefs, who have attended councils and signed treaties and other papers for two hundred years past, might be made, but little or nothing else could be said of them.
Among the chiefs who aided in enlisting the Oneidas in behalf of the Americans, during the Revolution, was one who has usually worn the sobriquet of Plattcopf. He was the junior of Scanandoa. and is said not to have exerted an equal influence ; but, notwithstanding, by the fire of his eloquence and the force of his reasoning, he often bound the attention and swayed the passions of the Oneida nation. British gold and ancient friendships often tempted the cupidity and loy- alty of the Oneidas, but were as often met by appeals and invectives of their orators, who served the cause of truth and justice, by a recital of the wrongs, injuries and rights of the Colonists. Messrs. Kirkland and Dean kept these ora- tors fully prepared with materials for their speeches.
Scanandoa .- But the name which stands more prominent- ly upon the page of history, and which will be remembered until the original inhabitants of this continent are forgotten. is that of Scanandoa, " the white man's friend." He was born about the year 1706, but of his younger days little or nothing is known. It has been stated, but upon what authority the writer does not know, that he was not au Oneida by birth, but was a native of a tribe living a long distance to the north-west, and was adopted by the Oneidas when a young man. (He may have belonged to the Necaria- guas, who lived north of Mackinaw, but a considerable body of whom eame in 1722, and were adopted by the Six Nations and soon became intermingled with them.) In his youth and earlier manhood, Scanandoa was very savage and inten- perate. In 1755, while attending upon a treaty in Albany,
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he became excessively drunk at night, and in the morning found himself divested of all his ornaments and clothing. His pride revolting at his self-degradation, he resolved never again to place himself under the power of "fire water," a resolution which it is believed he kept to the end of his life. In appearance he was noble, dignified and commanding, being in heighth much over six feet, and the tallest Indian in his nation. He possessed a powerful frame, for at the age of 85 he was a full match for any member of his tribe, either as to strength or speed on foot; his powers of endurance were equal to his size and physical power. But it was to his elo- quence and mental powers he owed his reputation and influ- once. His person was tattooed, or marked in a peculiar manner. There were nine lines, arranged by threes, extend- ing downwards from each shoulder, and meeting upon the chest, made by introducing some dark coloring matter under the skin. He was in " his riper years one of the noblest counsellors among the North American tribes ; he possessed a vigorous mind, and was alike sagacious, active, and perse- vering. As an enemy. he was terrible -- as a friend and ally he was mild and gentle in his disposition, and faithful to his engagements. His vigilance once preserved from massacre the inhabitants of the little settlement at German Flats ; and in the revolutionary war his influence induced the Oneidas to take up arms in favor of the Americans." Soon after Mr Kirkland established his mission at Oneida, Scanandoa em- braced the doctrines of the Gospel, and for the rest of his life he lived a consistent Christian. He often repeated the wish that he might be buried by the side of his old teacher and spiritual father, that he might " go up with him at the great resurrection ;" and several times in the latter years of his life he made the journey from Oneida to Clinton, hoping to die there. " Although he could speak but little English, and
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in his extreme old age was blind, yet his company was sought. In conversation he was highly decorous, evincing that he had profited by seeing civilized and polished society, and by mingling in good company in his better days." He evinced constant care not to give pain by any remark or reply. Upon one occasion he was visited by a party of young ladies, who found him at his house reclining upon a couch. He was then blind. After the introduction by Miss Kirk- land, who was one of the party, Scanandoa asked, " are these ladies married ?" Upon being answered in the negative, he responded, "it is well, for there are many bad men !" Miss Kirkland, who had seen much of the chief, said to her friends that if he had received an affirmative answer, he would prob- ably have responded, "it is well, if you have got good hus- bands." To Prof. Norton, of Hamilton College, upon receiving a similar answer, he responded, " it is well, there are many bad women !"
To a friend who called upon him a short time before his dlecease, he thus expressed himself by an interpreter : " I am an aged hemlock ; the winds of an hundred winters have whistled through my branches ; I am dead at the top. The generation to which I belonged have run away and left me ; why I live, the Great Good Spirit only knows; pray to my Jesus that I may have patience to wait for my appointed time to die." An eloquence and beauty of sentiment which have been admired by millions in many lands, and which have been seldom equalled by the most eloquent or best of ancient or modern times.
After listening to the prayers read at his bed-side by his great-grandaughter, Scanandoa yielded up his spirit on the 11th day of March, 1816, aged about 110 years. Agreeably to a promise made by the family of Mr. Kirkland, his remains were brought to Clinton, and buried by the side of
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his spiritual father. Services were attended in the Congre- gational meeting-house in Clinton, and an address was made to the Indians by Dr. Backus, President of Hamilton Col- lege, interpreted by Judge Dean, and after prayer, and sing- ing appropriate psalms, the corpse was carried to the grave. preceded by the Students of the College, and followed in order by Indians ; Mrs. Kirkland and family ; Judge Dean ; Rev. Dr. Norton ; Rev. Mr. Ayres ; Officers of the College ; Citizens.
Scanandoa was buried in the garden of Mr. Kirkland, a short distance south of the road leading up to the College. A handsome monument stands in the College burying ground. with the following inscription :
"SKENANDOA. This Monument is erceted by the Northern Mis- sionary Society, in testimony of their respect for the memory of Skenandoa, who died in the peace and hope of the Gospel, on the 11th of March, 1816. Wise, eloquent and brave, he long swayed the Councils of his Tribe, whose confidence and affection he eminently enjoyed. In the war which placed the Canadas under the crown of Great Britain, he was actively engaged against the French; in that of the Revolution, he espoused that of the Colonies, and ever after- ward remained a firm friend to the United States. Under the min- istry of the Rev. Mr. Kirkland he embraced the doctrines of the Gospel; and having exhibited their power in a long life, adorned by every Christian virtue, he fell asleep in Jesus, at the advanced age of one hundred years."
Present Condition of Oneidas .- As has been stated, the great body of the Oneidas removed to Green Bay, at differ- ent periods between 1822 and 1833; and families and small parties have emigrated since that period.
By the Report of the U. S. Indian Agent in 1849, it seems that the Oncidas at Green Bay were still in a very prosperous condition. The old and familiar names of " First Christian Party," and " Orchard Party," were still retained,
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the former being under the Episcopal and the latter under Methodist missions. The schools of both are taught in En" glish. Those schools numbered 100 scholars. "The tribe is steadily advancing in civilization ; their farms improve in appearance year by year, and their manner of living assimi- lates more and more to that of the whites." The use of whis- key seems to be the main hindrance to their advancement ; but their chiefs are adopting the wise policy of suppressing the traffic in the article among them. Those at Green Bay numbered in 1849 eight hundred and thirty-six souls.
In 1845, there were upon the Oneida Reservation (in Lenox), at Oneida Castle, in all, thirty-one families of Onei- das ; 71 males and 86 females ; total 157; besides one Dela- ware, one Mohawk, one St. Regis, and four Stockbridge. Of these 133 were still professed pagans, the remainder attending upon the Methodist mission. They own 421 acres of land, some of which is tolerably well improved, considering. Sev- eral of the Indians live in framed houses, some of which are painted ; and their farms show considerable industry.
In October, 1851, the author visited this remnant of a once great nation. Upon entering their houses the females were uniformly found engaged in manufacturing various fancy arti- cles, ornamented with beads, and for sale upon the rail-road, or in making clothing for their families. Among other Indians he saw Daniel Scanandoa, a great-grandson of the chief. His mother was a Mohawk, which according to the Indian laws of descent would make him a Mohawk; but he has doubtless been adopted by the Oneidas. His wife's mother, widow Betsey Denney, now almost 80, lives with him. She says her mother lived at Oquago, but marrying a Mohawk removed to the Mohawk Castle, below Fall Hill, where Betsey was born. Betsey says that during the Revolution she lived near Niag- ara, which shows that her father acted with the British.
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Another relic of the past now living, is widow Jenny Doxta- der, in her 91st year. She was born at Oquago, where her mother resided and was married ; but her parents removed to Oneida, and during " the war at Fort Stanwix," her family. with many of the tribe, resided at Schenectady. She says that many of the Oneidas remained at Oneida Castle and Fort Stanwix during the war-that she well knew Mr. Kirk- land and Judge Dean. She can speak very little English. Christian Beechtree is a chief at present better known among the "whites" than the other chiefs of whom there are several. Sally, the grand-daughter of Scanandoa, once known as the " Oneida beauty," and who married Han Yost, a somewhat noted Indian, is still living at Green Bay, past ninety years of age. When the author saw her, about fifty years ago, she possessed a very tall, graceful, yet majestic figure, with a face and carriage which might well be the envy of a modern belle. There are five families of the " Orchard Party" residing in the south part of Vernon.
Indian Names of Persons .- In the early settlement of | the country, the Indians frequently gave names to those with whom they had much intercourse, and these were generally significant of some trait or circumstance. The author has been able to preserve or procure but very few, which are here given. To Judge James Dean they gave the name of Co- logh-qua-deal, i.c. Circle around the Sun; to Abraham Van Eps-To-tinion-ton, i.e. Handsome Garter ; Nathan Davis- Scogh-nox,i.c. Fox ; Daniel Petric-Tah-une, i.e. Wolf.(Messrs. Davis and Petrie received their name while clerks for Mr. Van Eps). Samuel Laird-Sesse-lo-wah, and his wife, Mrs. Mary Laird-Conne-ah-quint, the names of a chief and his wife; Salmon Laird-Law-ne-goh-lee, i.e. Good Heart ; Silas Phelps-Ki-an-de-lon-go, i.e. Smooth Wood ; William Phelps -Oteal, i.e. Racoon ; Mrs. Jedediah Phelps-Yon-ga-nole, i.e.
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Shower of Rain ; John Phelps-Tol-lon-go, i. e. Duck. (This name was given him when a boy ; he used to ferry the Indi- ans in a canoe across Fish Creek at the Forks.) George Huntington-A-i-o, i. e. Handsome. To those acquainted with the persons named, these names will not fail to bring to mind some peculiarity or trait of character or manners.
Names of Localities .- Much confusion has grown out of the attempt to obtain the Indian names of lakes, streams, and places, owing to the differences in pronunciation in the several tribes, and also the fact that the same object was known by a variety of names. For example the name of Oneida Castle is pronounced by the Oneidas, Ca-no-wa-lo-a ; by the Mohawks, Ga-no-wa-lo-har-la ; the Tuscaroras, Ka-no- wa-no-hate ; the Onondagas, Ga-no-wi-ha ; Cayugas, Ga-no-a- o-a ; the Senecas, Ga-no-a-o-ha ;- each signifying " Enemy's- head-on-a-pole." The author gives the names of waters and places within the county, according to the best of his ability, with the significations, when known. The Onondagas call Oneida Lake, Se-ugh-ka, i. e. Striped with blue and white lines (waves) diverging and coming together again. It has also been called Techtroguen Lake ; Techiroguen Lake ; Kanoaloka Lake ; Onida-ho-go Lake; Tsiroqui Lake ; but it is believed the Indians never call it Oneida Lake.
Tege-soken, Fish Creek, i. c. Between the mouths.
Branch of Fish Cr'k, Creek at point of rocks.
A-on-ta-gillon, Sa-dagh-que-da, Sauquoit Creek, Ok-risk, Oriskany Creek,
Smooth round pebbles.
River of nettles.
Kuy-a-lıo-ra, Trenton Falls,
Slanting water.
Te-uge-ga, Mohawk River,
(Seneca dialect.)
U-nun-da-da-ges, Utica,
Going around the hill.
Twa-dah-ah-lo-dalı-que, "
Ruins of old fort.
Skan-an-doa, Name and stream,
De-o-wain-sta,
Rome Portage,
Hemlock : stream of kem- locks. Carrying place between tico streams.
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The following are taken from Morgan's Indian Map (1851), and are generally in the Seneca dialect, and a part of course are modern :
Ka-ne-go-dick, Wood Creek,
Ga-sote-na,
Scriba's Creek, High grass.
Ose-te-a-dah-que,
Trenton Village,
In the bone.
Che.ga-quat-ka,
Whitesboro,
Ka-da-wis-dag,
Clinton, White field.
Ga-nun-do-glee,
Paris Hill,
Hills shrunk together.
Ska-na-wis,
Ska-nu-sunk,
Vernon,
Place of the fox
Te-o-na-tale,
Verona, Pine forest.
IIc-sta-yun-twa,
Nine Mile Creek,
1 becch tree standing.
Te-ya-nun-soke,
Waterville, Long swamp.
De-ose-la-ta-gaat, Oncida Depot, Where cars go fast.
The following is a description of the annual fishing feast of the Oneida Indians, at the forks on Fish Creek. It was held in the spring of the year, when the leaves on the trees had acquired the size of a fox's ear. In their estima- tion, it was an occasion of importance, and was conducted with much ceremony. Every family in the tribe was ex- pected to be present, by one or more representatives. Until after the feast, by their laws, none were allowed to fish for salmon. When the whole party had convened, operations were commenced, by driving a row of stakes across the stream just below the fishing ground, and filling the interstices with brush, so as to entirely prevent the escape of a fish. They then went quite a distance above the fishing ground, and by various devices searched out and drove all the salmon down to the ground selected. Then another row of stakes and brush like the first was placed across the stream above the fish. All being thus made ready, the taking of the fish commenced. The old men, women and children were stationed at the lower obstruction and along the margin of the stream to secure the
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wounded and dying, while the more effective portion of tlic party, with spears and sharpened stakes, commenced taking their now-doomed captives. Their aim was to spear theni and carry them ashore ; but, from the imperfection of their instruments, they more frequently failed than were success- ful, and the securing the wounded at the lower weir was an operation full as exciting to the old men and boys as was the spearing to the fishermen in the stream above. When all were taken that were within the enclosure, which frequently amounted to hundreds, the cooking and feasting commenced. It was emphatically a feast of "first fruits," and lasted until all were satisfied with the boiled, roasted and broiled ; when the remnant was apportioned to cach family in the tribe ac- cording to its number of souls.
Schoolcraft says, " some philological goose, writing from Canada, makes Utica an Indian nanie !??
The following pages are given as originally written by the author in 1838, and soon after published in several of the newspapers of the county.
In March, 1787, Moses Foot, Esq., with eight other fami- lies, removed from New England to the village of Clinton, and commenced the settlement of that section of the county. A short time after their arrival they held a council with the chiefs of the Oneida Tribe, which resulted in the following covenant : " If the cattle of the whites, for the purpose of grazing in the woods, went on the Indian grounds, or the cattle of the Indians came on to the lands of the whites, that were not enclosed, they were not to be molested ; but should the cattle.of either party stray away, and the other party know where they were, notice was to be given to the owners, that the cattle might be reclaimed. Either party might dig ginseng on the other's land, but neither party were to cut any timber belonging to the opposite party." One or two years
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afterwards, a party of the Oneidas, headed by the celebrated Saucy Nick, came and formed a camp about two miles west of the village, for the purpose of digging ginseng, where they remained several days. One of the settlers missed a fine fat steer, and on making search found some of the offals secreted near the Indian camp, but the birds had flown-not an Indian was to be found. This was on the morning of the day ap- pointed for the inspection of the militia. The Governor, to prevent the trouble and expense of going some 30 or 40 miles to meet their regiment at the German Flats, had issued his orders that a major should attend at Clinton, and inspect the two small companies, then all the organized military in the State, west of the said German Flats. These two companies were the germs of the 20th and 134th regiments, the two oldest regiments in the county. On the news of the Indian depredation reaching the settlement, a party of some ten or twelve armed young men started in pursuit.
They soon got upon their trail, and following them up the Oriskany Creek to some point above the forks where they had crossed over, crossing the south branch near the present. site of Waterville ; they then returned on that side of the creek, passing but a short distance in the rear of Clinton. pursuing their course for the trading house of John Post. near Fort Schuyler (now the city of Utica). When the pur- suers came to the Sauquoit creek, near the site of New Hartford, the indications were such they were confident the Indians were but a few minutes in advance. They, therefore. divided their party ; one half, the most active, taking a cir- cuitous route, to get in front, while the rest were to follow in the rear. The plan succeeded admirably, for in a short time they had the whole party prisoners. The Indians, at first. stoutly denied having any knowledge of the steer ; but the whites not being so easily duped, proceeded to search their
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packs, when on opening that of Saucy Nick, the hide and bell of the missing animal made their appearance. The proof being now too convincing to render any further denial bene- ficial, some of them frankly confessed to having killed and eaten the steer. The Indians were, therefore, all taken back to Clinton as prisoners. At some point of time after the capture, Saucy Nick being very obstinate, one of the party by the name of Cook, a large athletic man, became so exas- perated, that he was about to strike him with his rifle, which another of the party prevented by seizing the rifle ; yet Cook succeeded in giving him a blow with his cane. Notwithstanding the length of the pursuit, the military had not dispersed when the party with the prisoners returned to the settlement. The Indians then requested the favor of letting one of their number go to Oneida to acquaint their chiefs of the situation in which they had placed themselves, engaging that the messenger should return the next morning, by the time the sun was an hour high, and that the rest of them would remain under guard as hostages. The request was granted, and the runner forthwith dispatched. The mes- senger punctually returned the next morning by the time specified. In the course of the forenoon, Seanandoa, Beech- tree, and about twenty other Oneida chiefs arrived, and requested a council with the whites. The principal settlers were called together, and the council agreed upon the Rev. Mr. Kirkland to act as interpreter-Esquire Foot to be chief speaker on the part of the whites, and Becchtree on the part of the Indians. The council was held in the old log church which stood near the centre of the village of Clinton, the Indians occupying one side of the building and the whites the other. After the preliminaries were all arranged, and the parties had taken their seats, some 15 or 20 minutes of silence was allowed to intervene. In the view of the savage,
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it is a very great departure from dignity and decorum, to show any impatience or haste in opening the council. Beech . tree now arose and commenced :
" Will our brothers hearken -? When our father (Esquire Foot) and the pale-faces came from towards the rising sun, and set themselves down here in the valley of the river of Nettles (Oriskany is the Indian name, and signifies " River of Nettles"), we made a covenant with him. (Here he set forth the covenant substantially as I have stated in the commencement of this article.) This covenant our father and his people have kept : with them it is very strong ; they have not broken it ; our father and his people dealt in good faith with their red brothers. About six suns ago, some of our people came to dig ginseng ; they knew the covenant, for we had told them ; but they were very bad people ; with them the covenant was like the pipes that we get of the white traders, very easily broken ; they killed and eat the young ox of the white man; they broke the covenant. Will our father inform his red children what they must do to mend the broken covenant ? It must be mended." He then sat down.
Esquire Foot now rose, and told them that to mend the broken covenant, their bad men must pay the owner for the young ox. They must also pay his young men for the time spent in pursuit of those who broke the covenant.
Beechtree again rose and said, " our father has said well ; the young ox must be paid for, and the young men must be paid ; we do not use oxen ; we have cows; we know how much they are worth, but we do not know how much the young ox was worth, will our father tell us ?"
Esquire Foot told him that the young ox was worth as much as the best cow at the Oneida, as it was very fat and good.
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Becchtree then said, " the owner of the young ox shall have our best cow, will our father tell us which it is ???
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