USA > New York > Livingston County > Nunda > Centennial history of the town of Nunda : with a preliminary recital of the winning of western New York, from the fort builders age to the last conquest by our Revolutionary forefathers > Part 8
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A delegation of Chiefs in 1790 visited General Washington at Philadel- phia and presented him an address, which ranks high as a specimen of Indian eloquence. Cornplanter, Big Tree and Half-town were part of the delegation. The first verse of the address is as follows:
"Father, the voice of the Seneca Nation speaks to you, the great councilor. in whose heart the wise men of all the thirteen fires have placed their wisdom. It may be very small in your eyes, and we therefore entreat you to hearken with attention for we are able to speak of things which to us are very great."
What modern diplomat could excel these "children of nature" in felicitous and courteous expression ?
Big Tree was often a delegate. for any delegation of which he was a part was sure to receive a courteous welcome from the Great Father and Chief of the Thirteen Council Fires.
In 1792 he is again at Washington with a large delegation of Chiefs and warriors from the Six Nations where he fell a victim to the excessive hospital- ity extended to the delegation, and after a few hours' illness, caused by surfeit, he died, and in a day or two, on Sunday, April 22, 1792, he was buried with something like public honors. That he may have traversed our valley with hunting parties no citizens of Nunda can remember, but the Pioneer Wads- worths. William and James, and the very few who lived in the Genesee Valley at that early date owed much of the tranquility and peace they enjoyed to the friendship and influence of this noteable Chieftain.
A son of Big Tree was better known by the early settlers. He was an expert in running and in wrestling. It is told that Colonel William Jones often wrestled with him and being younger and less muscular generally found himself undermost at the end of the scuffle. On one occasion, however, Jones
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being challenged. succeeded in throwing his red contestant, who, greatly cha- grined and offended. jumped up and drew from his belt a small tomahawk which he usually carried. This he raised and aimed at his antagonist. The bystanders grew excited but Jones remained cool, taunting him with cow- ardice for threatening to strike an unarmed man who, until now, had always got the worst of it in these contests. The Indian's rage died for he knew he was wrong and, dropping his weapon, he stepped forward, extending his hand. The two remained friends ever afterward but neither renewed the challenge.
Some of the Squakie Hill Indians who lived so near to modern Nunda must have been familiar visitors to our East Hill pioneers. These Indians were of various tribes and were in youth captives saved to increase their number of warriors.
Black Chief (Tha-on-dah-dis), "Long tree or log." He was darker than the average Seneca. He may have been of the Kah Kwas as his com- plexion and great size indicated. As a race they preferred peace to war and were known as "neutrals" but when they were on the warpath there was no discount on their valor. This Chief was famous both in war and in peace. He had the confidence and respect of his people. When enraged his face was a synonym for savage barbarity. He was usually calm, sedate and taciturn. His four sons also showed their foreign blood and were giants in stature. One of them was called Jim Washington. An only daughter who may have been more like her mother was a great favorite with all. She was said to be grace- ful, gentle and generous. After her father's death the tribe paid her peculiar honor. The Squakie Hill people held to a superstition that during their life- time the Iroquois would regain their ancient power and prestige. Hence, every kindness was extended to her: her pathway was literally strewn with flowers, the finest fruits and choicest venison found their way to her cabin.
A pestilence passed over the villages of the Genesee and many died ; but so long as she remained unharmed the natives bore their personal afflictions with resignation. The plague died away and general health was restored. But now the hope of their nation sickened and though the wisest medical men even the Prophet himself, exerted their best powers, she died. The light so beautiful to their eyes was extinguished, the hope they had cherished was changed to hopelessness and despair. Inconsolate grief filled the villages and every suggestion that an all absorbing affection could dictate found expression in acts of tender affection. In this strange story of a race of savages who were at this time as tender and sentimental as the most cultured of the white race of the present day could be. To-day we imitate them for we are told that the rose and the myrtle were scattered about the funeral couch. We are also told that they followed the usual Indian customs and brought corn in the ear. mint and costly furs, and these were hung around the lifeless form or decorated the place of burial. When necessity compelled burial, this was done with every mark of respect and heartfelt regret. The poetical instincts of this strange race had invested this Indian maiden with more than mortal purity and sweet- ness.
Some of the half-bloods were of unusual intelligence and seemed proud of their relationship to the white race. Jack Berry, or Major Berry, as he was called, was of this class. He lived at Squakie Hill until he removed to the Buf-
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falo Reservation. His father was one of that class of early settlers who pre- ceded the farmer pioneers. They were traders with the Indians, buying their ;Itries and paying for them with beads, trinkets and other harmless things, but also selling them the harmful fire water. I think we read of the inn kept by his widow and of her firmness in letting the red men have only a lim- ited amount of the harmful drink. Their home was near Avon.
The Major always referred to his father, uncle or cousins, as the case might be, with pride rather than shame. He spoke the English language nuently and was serviceable as interpreter, and on one occasion went with Red Jacket to Washington. He had a peculiar way of prefacing and clinching every sentence of the great orator's speeches, thus "Jacket says" and would end the speech by saying "that's what Jacket says." The word Iroquois is French and derives its meaning from this very form of expression common to all the race of their orators. They conclude each speech by saying "I have spoken." The Major wanted it understood it was "Jacket" and not himself who uttered the words of eloquence. He was proud of his importance as interpreter. and his pride in being half white led him to befriend the whites on many occasions. It is said that he dropped a hint to Horatio Jones. just before he run the gaunt- let at Fort Hill, which saved him many a blow from the savages' clubs. In person he was short and thick set. His house at Squakie Hill had a chimney and floor. There was but one other that had these conveniences. The house was bought by the wife of Thomas Jemison, the senior, when Berry went to Buffalo. He was somewhat intemperate but under all circumstances preserved his self respect. He died in the winter of 1838-9.
Captain Pollard. Ga-on-do-wah-neh, ( Big Tree) was another of this class. He lived at Big Tree village. His mother was a Seneca squaw and his father an English trader whose name he took. He had great weight in councils. His judgment was sound and his oratorical skill second only to Red Jacket. He was pitted against Red Jacket in a memorable trial in Buffalo in which Tommy Jimmey was charged with killing a squaw, and judging by the effect on the Indians present was not second on this occasion. Hon. Orlando Allen, in a letter to Lockwood L. Doty ( Livingston County historian), says: "He was one of the most honest, pure minded men I ever knew, white or red." While Horatio Jones is quoted as saying, "Morally speaking, Pollard was as good a man as any white minister that ever lived."
On one occasion Pollard and Captain Jones were in Washington together and Jones said : "I outran you. I think, some years ago." "Oh, yes," responded the Chief, good naturedly, but I have often wanted to try it over again, and you were never quite ready." Captain Jones laughed and said no more. In person, he was square built and above the medium size, with an agreeable countenance and a dignified manner. He had espoused Christianity and made arrangements for Christian burial. In the summer of 1834, when Black Hawk and the War Prophet and other Sac and Fox Indians were returning from their tour through the states and about to be released by the government, they stopped a day or two at Buffalo. Arrangements were made for a meeting with the Indians of the Reservation at the Seneca council house. Orlando Allen was present and is reported as saying : "Captain Pollard, who was familiar with the Black Hawk war. made the speech one of the most appropriate and tell
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ing ones I ever heard ; not a Senator in Congress would have done it better." Black Hawk and the Prophet replied, and both owned they had had enough of fighting the United States.
. Hot Bread (O-ah-gwa-dai-ya) was one of the wise men of Canawagus. He was short and very dark but stood high with his brother Chiefs as an orator. He was indolent and his appetite was voracious. Red Jacket once said of him : "Hot Bread, waugh ! big man here (pointing to his stomach) but very small here (bringing the palm of his hand across the forehead)." He died at Canawagus of smallpox. Hot Bread was heartily opposed to the white man's religion and the "black coats," as he called the clergy. The Scotch Presbyterians were at Caledonia at the time and they were extreme Calvanists. It is no wonder that this Chief preferred hot bread to still hotter doctrine.
He, with others, signed a petition, or memorial, addressed to Governor Clinton in respect to the "black coats." This paper closed with these words : "We ask our brothers not to force a strange religion upon us. We ask to be let alone and, like the white people, to worship the Great Spirit as we think it best. We shall then be happy in filling the little space in life which is left us, and shall go down to our fathers in peace."
Half-Town (Ga-ji-ot or Achi-out) "a stopper or a rock in the 'mouth of a bear's den !" was one of the chiefs at Big Tree,-Geneseo. He is one of those who first fought against the colonies in the Revolutionary war but fought for the states in the War of 1812-14. Captain Half-Town, Farmers Brother and Red Jacket were extremely serviceable in this latter contest and were in sev- eral engagements. He was manager of the funds of his nation. Half-Town was at Fort Harmer in 1789 where, with 23 other chiefs, he executed a treaty with the commissioners, General St. Clair, Oliver Wolcott and Arthur Lee. Big Tree was also one of the signers. Pennsylvania, in 1791, granted $800 to Cornplanter, Half-town and Big Tree in trust for the Senecas. An Indian war was then feared, settlers were intruding on their lands. Half-Town proved the white man's friend and kept the garrisons at Venango and vicinity in- formed of every movement of the hostile bands. Much evil to the whites was prevented. Cornplanter and Half-Town kept a hundred warriors under arms and their runners were out constantly watching the movements of war parties till the danger was over. It is thought he died at Big Tree village.
Tommy Infant, lived at Canawagus. Most of the Indians were exceeding- ly dignified. Tommy was the clown of his race-his very name suggests a spirit of humor. He was very large, having the appearance of an overgrown youth ; hence his name. He was rather fine looking and good natured. Sev- eral anecdotes are told of his awkward size. A moderr Kenjockety (who was called in his youth Big Dog) being at Avon (near his home in Canawagus) he took the liberty of entering a vacant house through a door accidentally left open, and lay down for the night. The owner came along and saw the pros- trate Indian and in much surprise asked: "Who's here?" "Oh, it's no dutch- man," said the sixfooter in his ludicrous way. "It's me,-little baby .- Tommy Infant." A merchant in York owed Tommy for some peltry. Tommy called two or three times but the trader was in no hurry to pay him. After sitting two or three hours one day. without making any demand or saying a word.
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Tommy, as he got up to go, turned around and said to the merchant: "I sue somebody, maybe-don't know," and soon sued the merchant.
Sharp Skins ( Haah-ha-o), "he climbs," was a small Indian with diminutive legs, thin features and a squeaking voice, but possessed a gentlemanly de meanor. He was sometimes violent in temper but was reckoned among the leading men of his people. He was a noted runner in his youth. Sharp Skins was a guest with other Chiefs at the Pioneer Wadsworths on one occasion when they were entertaining. in 1815, their relative, Colonel Jeremiah Wadsworth. of Durham, Conn. Captain Horatio Jones served as interpreter. Colonel Lyman, who was also a guest, said that Sharp Skins took a leading part in the conversation, that his views were sensible and that he made a favorable im- pression on all present. He afterward lived up the river and was among the most noted of those Chiefs of the upper Genesee. Turner, the historian tells of one occasion when Sharp Skins and Horatio Jones began throwing tomahawks at each other in sport. Jones' life among the Indians had made him an expert in this dangerous game. The temper of Sharp Skins led him to change play to earnest effort to hit. Jones threw them back so dexterously that he rendered his opponent's recovery from injuries received doubtful. He recovered but was careful for the future not to provoke his white brother.
Cornplanter (Ga-gant-kwah-geh). "in or at the planted field." This noted half-blood was a leading Chief of the Senecas. He was born at Canawagus, near Avon, but in later lite lived on the Allegany River. His father was John O'Bale, of whom Mary Jemison says: "Old John O'Bale in his younger days frequently passed through the Indian settlements and in one of his excursions had become enamored with a squaw by whom he had a son who was called Cornplanter." The writer has dug up the name of John O'Bale as one of our colonial delegates in Albany County in the days of the Schuylers and Glens. previous to the Revolutionary war.
It is said the Indian boys soon took notice that the skin of young O'Bale was fairer than their own, and the boy asked the mother why this was so. She told him his father was a white man named O'Bale and that he lived near Albany. After he grew up he sought out his father and made himself known. The father fed him but the son complained that he gave him no food for his return journey. "He gave me neither kettle nor gun, nor did he tell me that the United States were about to rebel against Great Britain." said the offended half-blood. Cornplanter was one of the first to adopt the white man's costume. He worked in his fields like a white man and in later years might easily have been taken for a well-to-do farmer.
He ranked higher than Red Jacket as a warrior and was little inferior to him as an orator. As a councilor. none of his nation was more highly esteemed and his wisdom rendered him, in the estimation of the white race, as one of the wisest and best of the Seneca notables. He was at Braddock's defeat and witnessed the skill of Washington, then a colonial Major. He was an enemy of the colonists and one they would have been glad to have had as a friend. He was not easily won over to the cause of the Young Republic. Horatio Jones, hit the nail hard when he said of Cornplanter. "He is one of the best of men to have on your side, and there you would be sure to find him if he thought yours the right side, but it was deucedly unlucky if he thought you wrong.
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After Wayne's victory in 1794 it was then he knew what was best for his brothers of the red race. Had his father, whom he once took prisoner and re- leased, been more like a father to him his position might have been different. His temperance principles proves him above his race, in the government of himself, for he was a man singularly upright in all the relations of life.
Major Henry O'Bale (Gasco-wah-doh or Gah-so-yo-wa) meaning "me- morial belt." a son of Cornplanter, was also born at Canawagus. In person he was portly and fine looking and his manners were not without polish. He was placed at school in New Jersey by Benjamin Bontun and was graduated at Dartmouth College. Like Brant, he had the unusual distinction among his race, of scholarship. He was somewhat boastful in early life of his courage. Whether it was the Irish or Indian blood that made him so self-reliant it may be difficult to say. It led on one occasion to a trial of courage that was at least perplexing for the young would-be hero. At the Mansion House in Avon some question arose between him and Doctor Ensworth. O'Bale was told that nothing but a duel would adjust the matter. The ground was paced off and principals and seconds took their places. Word was given and O'Bale fired. The doctor reserved his charge and, walking close up to his opponent. fired point blank at his heart. O'Bale, supposing himself shot. fell into the arms of his second, but recovered on learning that the pistols had been loaded with blank charges, a fact of which the doctor was aware. The son, with his better advantages, was not the equal in integrity of his father, and his business transactions were not marked by that scrupulous promptitude so agreeable to merchants. Colonel Lyman had trusted O'Bale and went down to Cana- wagus to remind him that the debt was more than due. "Oh, yes," said the affable Major. "I will pay you at once. Mr. Hosmer owes me, you know him. of course, and I'll go to him and get the money." He went but forgot to come back. The debt was finally charged to "profit and loss."
Handsome Lake (Ga-nyu-dai-yah) "Beautiful Lake," the Peace Prophet was a half-brother of Cornplanter. He stood high with his people, both as a Medicine Man and as a spiritual guide. Mr. Hossford, of Leicester (who taught the first Indian school. kept a hotel, and even went to the State Leg- islature) was told of a young girl at Squakie Hill who was cured by him of a dangerous disease. All remedies failing. the friends dispatched a runner to the Prophet with the clothes of the afflicted squaw. He took them, laid a handful of tobacco upon the fire and as it burned offered an address to the Great Spirit. After a moment's silence he observed. looking at the clothes :
"This affliction to her is a punishment for wickedly drowning a nest of young robins and a few hours later repeating the offence. Two young deer must be killed-a yearling buck and a yearling doe-tl.e whole of both must be boiled at once and the entire village called to the feast and then to dance." Some days were spent in finding the deer. When the directions of the Prophet were carried out, the girl recovered at once. The Prophet is described as of medium size. of good presence and of modest and quiet demeanor.
Little Beard (Si-gwa-ah-doh-gwih ), meaning "spear hanging down," was a chief of such importance as to change the name of his village to that of his own. He was probably one of the two great war chiefs of the Senecas that this fifth nation of the Iroquois was entitled to from the time of the death of
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the great Nunda Chief. Hohsque-sah-oh, he comes into prominence. He ex. velled as a warrior and was a fluent talker. Physically, he was straight and firm but not tall. Border annals show how fierce he was, a typical Indian, who in war knew no mercy, but at other times he was esteemed for his good faith. Probably responsible for the unparalleled barbarity with which the tor- :ures of Lieutenant Boyd and Sergeant Parker were conducted, we must re- member that he knew the army of Sullivan was there for purposes of de- struction and, judging by rules of Indian warfare of the utter extinction of his people. As a Chief he must be equal to the occasion. He treated his victims as spies and punished them accordingly. After the war was over he was friendly and proved social and interesting in conversation. But the same agent of destruction that made the Indians weak in effecting treaties-the cov- cted fire water of the whites-also caused the death of this valient but inhuman warrior. In a drunken quarrel at the old Stimson tavern in Leicester, in 1805, Little Beard was thrown from the outer door and, falling upon the steps, re- ceived an injury from which he died. He was well advanced in years.
An instance of the superstition of these unlearned sons of the forest is given in this connection. A great eclipse occurred soon after his death. This filled his people with superstitious fear. The natives thought that their Chief was displeased with the manner of his death and had darkened the sun so the corn could not grow. The hunters shot arrows and bullets at the darkened luminary, while others screamed, shouted and drummed until the sun's bright- ness was fully restored.
John Montour (Do-roh-do-ga), "Between the burs or combs," lived at Big Tree during the Revolutionary war and afterward, and is buried with three others there. He was a descendant of Queen Catharine Montour, a half- blood chieftainess of great beauty. Her mother was a squaw, and her father was said to be a French Governor of Canada. She founded a village at the head of Cayuga Lake. No Indian was more fierce and less humane than this female chief. Sullivan destroyed her village on his campaign of destruction and her kinsman made his future residence at Big Tree. His name is of spe- cial interest, as it is connected with the capture of the Gilbert family. a member of this family having been one of the captives who spent part of the time of his captivity at Nundaho, which he calls Nundow, in 1780-81. John Montour was killed by Quaw-wa, whose English name was James Brewer, a quarrelsome Indian of the same place. The death of Montour and the im- prisonment of Quaw-wa were due to the use of too much fire water. The de- scendant of the French Governor was a man of great intelligence. Horatio Jones and Jellis Clute caused the arrest of Quaw-wa but became his bail and secured his release from prison that he might die at home.
The first settlers of the Genesee Valley knew well all these notables and llave not failed to tell of their good qualities, while the settlers of the Keshequa Valley and East Hill knew only the hunters of the next generation.
YANKEE JOHN-AN OSSIAN INCIDENT
Among the Indians who visited the Ossian huntings grounds and even nad a camp there in the early part of the nineteenth century was Yankee John. Jacob Clendenning had that year built a log house. The family, having spent
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the evening with a neighbor, returned late and found they could not open their door. Mrs. Clendenning giving the door a violent push it flew open and a heavy object fell on her, giving her a severe fright. The object proved to be a quarter of venison which some one had placed above the door during their absence. She related the incident to "Yankee John," a frequent visitor from the camp, telling him how frightened she was, which so amused him that he danced around in Indian fashion, throwing up his arms and shouting between his peals of laughter, "Me! Me!"' meaning it was he who had given her botlı the venison and the fright. It is said the skillful hunter often shared with the settlers the proceeds of the chase. "Laughing Molly" and William Tall Chief son of Tall Chief, were of the members of the camp. Humor is so unusual ' in an Indian that this may account for this Indian's name.
STORIES OF YANKEE JOHN
Yankee John was a large Indian, very good natured when sober, but had not fully recovered from a propensity common with the Indians of settling all disputes by using knives or other war weapons for that purpose. It is said on one occasion he came to the house of William Fullerton, in Sparta. one winter evening, with a deer upon his shoulder. He was always ready to share his venison with the whites with a view of exchange for bread or other things he did not possess. This time. however, he had been drinking fire water. He was cold and demanded liquor. This being denied he became angry and drew his hunting knife upon Fullerton. The Scotchman's blood was stirred. He took down from its hook a heavy black horsewhip and gave the Indian a fear- ful welting. Mrs. Fullerton begged for mercy for the Indian, who was quite satisfied to give up the whiskey, but accepted instead a warm supper, and he lay down quietly before the well kept fire of smoldering logs and slept as peacefully on the pioneer's hearthstone as of his own wigwam.
Yankee John had a halt in his gait, obtained in an unusual way. While pursuing the chase he was himself pursued and chased up a tree, but bruin was too quick for him. He pulled the Indian back, crushed his leg and would have made short work of him had not the red man's long knife speedily ended the controversy.
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