USA > New York > Madison County > History of Madison County, state of New York > Part 7
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order ; his achievements at Niagara alone, would entitle him to the character of a brave and skillful military commander ; and in the absence of amiable social qualities, he could hardly have gained so strong a hold upon the confidence and respect of the Six Nations, as we see he maintained up to the period of his death."
In regard to the momentous struggle pending, it has been inferred that his purpose was wavering. He undoubtedly would have gladly avoided any participation therein. As the storm of civil discord was gathering he declared to sev- eral of his friends, that "England and her colonies were approaching a terrible war, but that he should never live to witness it." During the court, in session at the time of his death, he received a package of a political nature from Eng- land. He left the court house, being unwell when he received it, went to his house, took to his bed and in a few hours died.
His son, Sir John Johnson, succeeded to his titles and estates. His son-in-law, Col. Guy Johnson, who had long been his assistant and deputy, received the authority of General Superintendent of Indian affairs ; in this he was assisted by another son-in-law, Col. Dan Claus. These , were none of them Sir William's equals in talent, and had not many of the good qualities he possessed. They used the power he transmitted to them, in a manner, we are justi- fied in inferring, it would not have been used had he lived to exercise it.
In 1756, the Six Nations were estimated at twelve hundred warriors, or six thousand souls ; in 1760, at seven thousand five hundred ; in 1763, Sir Wm. Johnson took the Indian census, from the northwestern, northern and Hudson River Indians to the Mississippi. He stated that the Oneida warriors were two hundred and fifty, the Tuscaroras one hundred and forty, while he estimates that there were
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in the Six Nations seven thousand seven hundred and fifty souls.
The Revolutionary war broke out. The Johnsons used their great influence to interest the natives in the cause of the British. They were at length aroused by inflammatory · appeals, and a large part of the warriors of the Nations, excepting the Oneidas and Tuscaroras, engaged in the sanguinary conflict. By 1777, they were fairly engaged with the British in a series of massacres, which startled the whole country by its terrible bloody details. The retalia- tion was given in 1779 by the incursion of Gen. Sullivan and his army, which devastated their homes through all their borders, leaving only the neutral Oneidas unharmed. This was the most terrible disaster that had ever befallen the Confederacy. With the defeat of the English the power of the Iroquois was destroyed, and their unity and strength broken. They had involved their homes and forfeited them with their defeat. They, however, still maintain their Castles, and each nation, isolated, surrounded by the white race, still preserve their ancient traditions and customs though greatly modified by Christianity and schools.
ONEIDAS.
The most ancient knowledge we have of the Oneidas is also derived from tradition. David Cusick particular- izes the planting of the Oneidas, at the time when the Great Leader was establishing the families.
After planting the Mohawks, the company journeyed westward two days and a half and came to a creek called Kaw-na-taw-ta-ruh (i. e. Pine Woods Creek.) This creek, according to Cusick, "had its head in Col. Allen's* Lake about ten miles south of Oneida Castle, and is a branch of the Susquehanna." The Indians usually spoke of the differ- ent branches of that river, viz., the Chenango, Unadilla, &c., as the "Susquehanna branches ;" this was the Che-
*Leland's.
-
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nango branch. "The second family were directed to take up their residence near that creek, and they were named Ne-haw-ve-tah-go, meaning " Big Tree," and their language was slightly changed."
Another tradition of the Oneidas, says, that they in all their wanderings were followed by a remarkable stone, (a huge granite boulder,) but which finally rested upon one of the highest hills in the country. Thus they came by the name Oneida or O-ne-i-ta, meaning the "people of the Stone." They looked upon this stone as a body endowed with life and intelligence, hence the word Oneita, in their dialect, from " Onei" meaning " stone " and " ta" signifying "life " or "living stone." O-ne-i-ta was accented on the third syllable and spoken in the softest manner possible. The stone was a symbol of their nationality, and they were every where known by the mark of a stone set in the fork cf a tree.
Their earliest home, where the stone rested, was on one of the highest hills in the town of Stockbridge, and the two traditions agree as to the locality. The name given in the latter is pronounced similar to that given by Cusick, though differently spelled-Ca-nagh-ta-ragh-ta-ragh. It is, how- ever, spelled in various ways. Here, in a valley, south of the eminence where the stone rested, they settled and built their town, and by this stone they assembled to hold their councils and prepare for war, and here they built their beacon fires which might be seen for a great distance by the country round.
The most palpable proofs of the early date of their settle- ment here, is found in the fact that a new forest has grown up since they cultivated their corn fields, the corn hills of which, a few years ago, were still visible upon those ancient fields. Upon counting the concentric circles, or annular grains formed in these, they are over three hundred years old, showing that the Oneidas ceased to cultivate these fields as far back as 1560, or thereabouts.
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From the earliest dates, the Oneidas were regarded by their brethern as remarkable in eloquence, hence great in council, and distinguished for their aptitude in cultivating the arts, and, perhaps weaker in warfare.
When Father Simon Le Moine was sent out to the Iroquois by the French Governor, M. De Lauzon, and established a mission at Onondaga in 1654, he met a con- ference of all the nations, and listened to the congratula- tions and speeches of all the chiefs. He particularly reports the speech which followed his own, which is the first recorded speech of any Chief of the Oneida Nation. It is to be regretted that Father Le Moine did not give the Chief's name. As Father Le Moine was bearer of words from the Governor, he was addressed as that personage.
" Onnontio " said the Chief-meaning the Governor,- "Onnontio, thou art the pillar of the earth ; thy spirit is a spirit of peace, and thy words soften the hearts of the most rebellious of spirits." After other compliments, expressed in a tone animated by love and respect, he pro- duced four large belts, to thank Onnontio for having encouraged them to fight bravely against their new enemies of the Cat Nation, and for having exhorted them never again to war against the French. "Thy voice," said he, " Onnontio, is wonderful, to produce in my breast at one time two effects entirely dissimilar ; thou animatest me to war, and softenest my heart by thoughts of peace ; thou art great both in peace and war, mild to those whom thou lovest, and terrible to thine enemies. We wish thee to love us and we will love the French for thy sake."
From the Jesuit missionary, Father Jacques Bruyas, who was established at Oneida in 1667, we learn further of the characteristics of the Oneidas. They were by him regarded as more vigilant and suspicious than the other nations. He says, the Oneidas had "always embar- rassed affairs when they appeared to be about arranged." At the same time he conceded them to be superior to the
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other natives in intelligence. Undoubtedly their intracti- bility was owing to the insight they had of the motives of the French. They were considered by the Jesuits as an unfavorable class for Christianizing, as will be seen by the following extract from their Journals in 1668-'9. "The Nation of the Oneidas is about thirty leagues toward the south and west from the Mohawks, and one hundred and forty from Quebec ; are of all the Iroquois the least tract- able, and the arms of the French not yet having penetrated so far, they fear us only through the experience of their neigh- bors, the Mohawks. This nation [Oneidas] which despises the others in their defeat, is in a disposition contrary to the Christian faith, and by its arrogance and pride, tries the patience of a missionary very sorely. It was necessary that providence should assign them a peculiar man, and chose for them a spirit who might by his mildness, conquer or allay their wild and fierce disposition. Father Bruyas has been the man destined for their service, but his labors has generally been rewarded only by rebuffs and contempt.
* The number of baptized amount already to near thirty, most of whom are already in glory."
In 1671, Father Pierre Millet was established at Oneida, and the mission was represented as flourishing. He con- tinued at this place, having great influence with the Oneidas and the neighboring nations till he was recalled during the troubles between the Iroquois and French, between the years 1690 and '96. Father Millet and Father Lamberville (the latter stationed at Onondaga,) had both endeavored to conciliate the parties, in order to avert the impending struggle, but Count Frontenac, the able French Governor, would not longer refrain from his purpose of subjugating the Iroquois.
The year 1696, was one forever to be remembered by the Oneidas as well as by the whole Confederacy, for Count Frontenac's descent upon the Iroquois was attended with the worst consequences to them. The invaders reached
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Onondaga the 4th day of August, 1696, and found the Indians had all fled ; their strong and admirably constructed castle, the triple palisades which protected their fort,and their cabins, had all been destroyed by fire. The scouts reported having seen trails proceeding from the Onondaga village to Cayuga and Oneida, which induced them to believe that the women and children withdrew thither. De Frontenac encamped and secured himself by outposts here. The next day in the afternoon, a Frenchman who had been a prisoner, and an Oneida, arrived from that village with a belt of wampum in the name of that Nation, soliciting peace. Count Frontenac immediately sent them back, promising peace on condition of their removing to Canada, establishing themselves and their families there, where land would be given to them by the government. He added, if their " wives and children were not ready, they should bring five of their most influential Chiefs as hostages, and they should soon be followed by the army to oblige them by force to execute the conditions imposed on them." The report says :-
"On the morning of the 6th of August, Mons. De Vau- dreuil, a prominent commander in De Frontenac's army, departed for the Oneidas with a detachment of six or seven hundred of the most active men of the whole army, soldiers, militia and Indians. He had under him six of the best Captains, and picked Lieutenants and subaltern officers. As it was necessary to use great expedition, they did not march in exact order. M. De Vaudreuil contented himself by throwing out scouts some quarter of a league in advance, and on the wings between the scouts and the main body he placed a detached corps of fifty, commanded in turn by a Lieutenant. They arrived on the same day before sun- down within a league of the village; they would have pushed even farther if the convenience of encamping on the bank of a beautiful river [Oneida Creek,] had not invited them to halt. They were at first dawn, in sight of the vil- lage, and as they were about to enter the fields of Indian corn they were met by the deputies of all that nation.
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"They requested M. De Vaudreuil to halt, fearing that our savages would spoil their crops, assuring that they would execute in good faith the orders that Mons. Le Compte had given to their first delegates.
" As Mons. De Vaudreuil determined also on his side to obey punctually those which he had received, told them it was useless for them to think of preserving their grain, as, according to the word of their Father, [French Governor,] they should not want for any when retired among us ; that therefore he should cut all down ; that their forts and cabins would not, either, be spared, having everything ready for their reception.
" He found in the village but twenty-five and forty men, almost all having fled at sight of the detachment, but the most influential Chiefs had remained. M. De Vaudreuil consented that two or three men should follow these fugi- tives and try to bring them back. On entering this village, a young French woman was found a prisoner, just arrived from the Mohawk. She reported that that nation and the English to the number of three hundred were preparing to attack us. A Mohawk who had deserted from the Sault last year, the same also who had given information of the proposed attack against his Nation, was captured roving around the village. He said he came there intending to surrender himself to us, which it was pretended to believe. An eye was kept on him notwithstanding. He confirmed the report of the young French woman.
" Another savage, also of the same nation as- sured M. De Vaudreuil that the English and Mohawks had indeed set out to come, * * and that the consterna- tion was pretty general among the one and the other.
"This last intelligence caused M. De Vaudreuil's detach- ment as much regret as the first had given them joy. It was received with a thousand yells of satisfaction, particu- larly by the Abenakis, who said they had need neither of knives nor hatchets to beat the English ; that it was idle to waste powder on such a set.
" Mons. De Vaudreuil resolved to await them in the wood without shutting himself up in the fort. He left on the 9th, [August, 1696,] between nine and ten o'clock in the morn- ing, after having seen it burn and the corn entirely cut. He camped the same night two leagues from Onnontague. The celerity of his movements cannot be too much praised,
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since he occupied only three days in going, coming and executing all he had to do, although from one village to the other was fourteen good leagues, in the woods, with con- tinual mountains, and a multitude of rivers and large streams to be crossed. He was, therefore, not expected so soon, and Mons. Le Compte [Frontenac,] was agreeably surprised to see him return in so short a time, with thirty- five Oneidas, among whom were, as we have said, the prin- cipal Chiefs of the nation, and four of our French pris- oners."
This concluded the expedition, and on the 12th, Fron- tenac returned to Canada via Lake Ontario, with his thirty-five captives, bearing the eternal hatred of the Indian Nations, who harassed his army on its way, and who for years after kept up a desultory warfare upon the French colony at Montreal, which did not cease until the peace treaty of 1700.
On the destruction of their villages the Indians fled to Albany for redress. On the 29th of September, 1696, they met Governor Benjamin Fletcher in council at Albany. Some of the Indian delegates had arrived on the afternoon of the Sunday previous, and in the evening had supped with His Excellency the Governor, "with many expressions of joy and satisfaction they had in meeting him." . They tarried several days in Albany as was their custom on such occasions. They received as presents, to build them up again, clothing, brass kettles, knives and other utensils, to- gether with tobacco, rum and ammunition, besides a con- siderable amount of provisions, amounting in all to the value of £660. 4s. IIZd.
Before their departure they indulged in a grand flourish of speeches. The meeting was presided over by Gov. Fletcher. There were present Col. Nicholas Bayard, William Pinhorne, Esq., Maj. Peter Schuyler of the Com- mon Council, Matthew Clarkson, Secretary, and the Mayor, Recorder and Aldermen of Albany, &c. Dackashata, a Sachem of the Senecas, speaker, arose :
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"Brother Cayenquiragoe [The Governor] :-
We come to condole the loss you daily receive, having daily alarms skulking parties of the enemy doing mischief." Then laid down a belt of wampum.
" Brother Cayenquiragoe :-
I am come with the whole House to consider what tends to the common good of the whole House."
" Brother Cayenquiragoe :---
We come here to quicken the fire and renew the covenant chain.
" Brother Cayenquiragoe :-
We recommend to all that are in the covenant chain to be vigorous and keep it up.
" Brother Cayenquiragoe :-
When all is said, I drink to all your healths and then I deliver you the cup.
" Brother Cayenquiragoe :--
There has been a cloud and we come to remove it as the sun in the morning removes the dark- ness of night.
" Brother Cayenquiragoe :-
The tree of safety and welfare planted here, we confirm it.
" Brother Cayenquiragoe :-
As the tree is planted here and con- firmed, so we make fast all the roots and branches of it, all the brethren of the Five Nations, and the brethren of Vir- ginia, Maryland, Pennsylvania, the Jerseys, New York, Connecticut and New England.
" Brother Cayenquiragoe :-
We wish we may rest in quietness un- der that tree. We fill it with new leaves, and wish all that are in the Covenant Chain may have the benefit to sit down quiet under its shadow. *
" Brother Cayenquiragoe :-
We wish the Canoes [ships across the ocean] may go to and again in safety, that the Great King may know what we have here said, and that we may have an answer. We have now made our word good ; here is the cup." He then laid down some small bundles of leaves
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saying, " it is but small, but it is as it were, saved out of the fire."
His Excellency stood up and said :-
"Brethren, I have heard what you have said and have here renewed the Covenant Chain with all the Five Nations, the Mohawks, Oneidas, Onondagoes, Cayugas and Senecas, in behalf of the brethren of this province, Virginia, Maryland, Pennsylvania, the Jerseys, Connecticut and New England, and I assure the Five Na- tions of His Majesty's protection. I have provided you with some victuals and drink to drink the King's health, and in confirmation thereof, that it may last as long as the sun and moon endures, I give this belt of wampum."
At the conclusion of this speech the principal Sachem of the Mohawks called-" Ohee !" The whole assembly an- swered-" Heeeeee Hogh ! ! "
Other speeches followed, of the same nature as the above. The adroit manner in which one Sachem of the Mohawks alluded to the neglect of the English, is shown in the fol- lowing extract :
" They [the English,] liked the chain of peace, but where are they now ; they do not like to take part with us in the war. They are all asleep ; they come not to our assistance against the enemy ; their hands hang down straight ; their arms are lame. * *
* We desire you to write to the Great King and to get us an answer against the next time the trees become green, and let there be no delay. Let it not be said to us the canoes are lost under water, or that the winds have carried them to another country, or the like excuse, but let us have the answer, against the trees grow green, without fail, for we are in great need of it."
He then laid down a beaver skin.
This mode of conducting councils and making speeches, so pleasing to the Indians, was adopted by Sir William Johnson. In one of their conferences, Sir William thus addresses the Oneidas :
" Brethren of Oneida :-
I am now to set up your stone straight, and rub off all moss and dirt it may have contracted this
i
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time past. My best advice is to have your Castles as near together as you conveniently can with the Tuscaroras, who belong to you as children, and the Scanihaderadigroohnes but lately come into your alliance or families, which makes it necessary for me to fix a new string to the Cradle which was hung up by your forefathers when they received the Tuscaroras, as you do now the Scanihaderadighroones to feed and protect." He then gave a belt.
He was answered by a chief of the Oneidas :-
" Brother Warraghiiyagey :-
We thank you for clearing the Oneida stone and setting it up right, and shall, agreable to your advice, collect our people together ; also the Tuscaroras, be they scattered where they may, and the Scanihaderadigh- roones who do unite with us, a small party of whom are here present to hear you, and to take their share of our Brother, the Governor's bounty. We also return thanks for the new string fixed to the cradle contrived by our forefath- ers, to receive those new brethren we intend to nourish and provide for." They gave a string.
Throughout the State Documents there is less said of the warlike disposition of the Oneidas than of the other Iroquois. They were more engaged in the peace- ful arts, and were more devoted to looking after weaker nations, taking them under their especial care, giving them homes, providing for their wants, &c. They thus adopted the Tuscaroras in 1712 ; the Stockbridges came to the home they had granted them, in 1783, and the Brothertons, emigrated a few families at a time, and settled upon the Oriskany Creek.
They maintained a friendly interest for the white settle- ments, and abstained from taking part in the wars which agitated Central New York, as much as possible.
During the French war, when Mons. De Belletre, the French General, made an incursion into these parts and destroyed the German Flats, (Nov., 1757,) Sir William John- son received intelligence that the Oneidas had joined the invaders. He immediately sent two messengers, George
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Croghan and Mr. Montour the interpreter, to learn why the Oneidas had taken such steps. His messengers learned, that Mons. De Belletre in his march had halted near the Oneida town at the Lake side, from which the Indians, in fear, had withdrawn their women and children ; that Mons. De Belletre had so intimidated them that they had begged his protection, and that some of the Oneidas had joined his expedition. The messengers repaired to the German Flats and there learned that the Chief Sachem of the Upper Oneida Town, with a Tuscarora Chief and an Oneida Indian, were but four miles from Fort Herkimer. They were sent for, to give an account of themselves. They lis- tened with apparent surprise and grief that their intentions were so misrepresented, for they disclaimed all participation in the massacre of German Flats. They called in several influential Germans who were acquainted with the horrible details of the massacre, and desired they would listen to the story they told Sir William's messengers. The Oneida Chief, Conaghquieson, declared that fifteen days before it happened, they sent the Germans word that some Swegat- chie Indians had told them that the French were deter- mined to destroy the German Flats, and desired them to be on their guard. " Six days after that," said the Chief, " we had a further account from Swegatchie, that the French were preparing to march. I then came down to the German Flats, and in a meeting with the Germans told them what we had heard, and desired them to collect themselves in a body, at their fort, and secure their women and children, and effects, and make the best defense they could ; and at the same time told them to write what I said to their brother, Sir William Johnson ; but they paid not the least regard to what I had told them, and laughed at me, slapping their hands on their buttocks, saying they did not value the enemy; upon which I returned home and sent one of our people to the lake [Oneida Lake,] to find out whether the enemy were coming or not ; after he had staid there two days the enemy
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arrived at the carrying place, and sent word to the Castle at the Lake that they were there ; and told them what they were going to do ; but charged them not to let us at the Upper Castle know anything of their design. As soon as the man I sent heard this, he came on to us with the account that night, and as soon as we recieved it we sent a belt of Wampum to confirm the truth thereof to the Flats, which came here the day before the enemy made their attack ; but the people would not give credit to the account even then, or they might have saved their lives. This is the truth, and those Germans here present know it to be so." The aforesaid Germans did acknowledge it to be so ; and that they had such intelligence. This statement was certified to by the messenger, George Croghan.
Other authorities relate, that the Indians who brought this belt of wampum, finding the Germans still incredu- lous, the next morning just before the attack, laid hold of the German minister and in a manner forced him over to the other side of the river, by which he, and some who fol- lowed, escaped the fate of their brethren.
The Oneidas maintained a neutrality throughout this harassing war, holding to the interests: of the English, chiefly through their regard for the white settlers. It is, therefore, not to be wondered at that their hearts were with the Colonists in the Revolutionary war; but the British engaged them in the warfare whenever they could gain them. After the death of Sir William Johnson, his sons and sons-in-law, together with John and Walter Butler and Joseph Brant, filled with zeal for the British cause, exerted their powerful influence to the utmost to win the Iroquois. They succeeded in enlisting many of the western nations, but the Oneidas were not to be enticed from their allegi- ance to their neighbors and friends. Insinuating appeals were made, in which their Mohawk. neighbors joined- appeals to their honor, magnanimity and their love of freedom, but of no avail. They continued neutral until
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