USA > New York > Madison County > History of Madison County, state of New York > Part 9
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" After listening to the prayers read at his bedside by his great-grand-daughter, Skenandoah yielded up his spirit on the 11th day of March, 1816, aged about one hundred and ten years. Agreeably to a promise made by the family of Mr. Kirkland, his remains were brought to Clinton, and buried by the side of his spiritual father. Services were attended in the Congregational meeting house in Clinton,
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and an address was made to the Indians by Dr. Backus, President of Hamilton College, interpreted by Judge Dean, and after prayer, and singing appropriate psalms, the corpse was carried to the grave preceded by the students of the College, and followed in order by the Indians, Mr. Kirk- land and family, Judge Dean, Rev. Dr. Norton, Rev. Mr. Ayres, Officers of the College and Citizens.
" Skenandoah 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 erected by the North- ern Missionary Society, in testimony of their respect for the memory of Skenandoa, who died in 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 Great Britain, he was actively engaged against the French; in that of the Revolution, he espoused that of the Colonies, and ever afterwards remained a firm friend to the United States. Under the ministry of Rev Mr. Kirkland he embraced the doctrines of the Gos- pel ; and having exhibited their power in a long life, adorned by every Christian virtue, he fell asleep in Jesus at the advanced age of 100 years.'" *
JAMES DEAN, was a famous interpreter among the Oneidas. He was born in Groton, Conn., in 1748. He was educated for a missionary among the Indians, and while very young was sent among them at Oquago, to learn their language. He was adopted into an Indian family, and to his Indian mother he always manifested an ardent attachment. He learned to speak their language more perfectly than any other white man known. The Oneidas said he was the only white person whom they had ever known, who could speak their language so perfectly that they could not at once detect him, if hid from view. He was a graduate of Dartmouth College, in its first class. In 1774,
*The above sketch, from Jones' Oneida we copy nearly entire. The author has seen no version of the story of this Great Chief's life so full and interesting as this.
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he was sent among the natives to learn their views toward the Colonists, and proved himself to be a valuable person in the work assigned him. He was retained in public ser- vice at the commencement of the Revolution, with the rank of Major in the Staff, as agent for Indian affairs and inter- preter, being stationed most of the time at Fort Stanwix and Oneida Castle. Ever after the war Mr. Dean enjoyed the confidence of the Oneidas. For his services the Onei- das gave him a tract of land two miles square, which was located upon the north side of Wood Creek, in the present town of Vienna. This was known a few years since as " Dean's Place." The selection proved to be an unfortunate one on account of inundations, and it was given up, the Indians agreeing to change his location to any place he desired. He selected it in the present town of Westmore- land, since known as " Dean's Patent." He settled upon this in 1786. Jones, in his Oneida County History, gives some thrilling and deeply interesting incidents concerning Judge Dean and his Indian friends ; one, in which an Indian woman saved his life, as Pocahontas did that of Capt. John Smith, which richly repays perusal.
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Judge Dean was for many years one of the Judges of Oneida Common Pleas, and was twice member of the Leg- islature. He honored every position he was called to fill. He was a good scholar, and as a writer, his style was beau- tiful and chaste. He wrote a lengthy essay upon Indian mythology. The manuscript was lent to President Dwight, but never returned.
EPISCOPAL MISSION.
In 1816, Bishop Hobart of the Protestant Episcopal Church, established a mission at Oneida Castle and placed Rev. Eleazer Williams in charge. The latter was the reputed son of Thomas Williams, a distinguished Chief of the Mohawk branch of the St. Regis tribe, and was a descendant of the Rev. John Williams, who, with his family and parishoners, were taken captives by the Indians at Deerfield, Mass., in
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I704. Mr. Eleazer Williams was liberally educated for the purpose of being useful to his people, and was placed at Oneida as a lay-reader, catechist and school teacher. [Rev. Eleazer Williams is the person about whom there was at one time considerable speculation as to his being heir to the throne of France. It was said, and an endeavor was made to prove that he was the lost Dauphin, the son of Louis XVII, whose fate had been enshrouded in mystery. The efforts made, and evidence brought forward, created no small stir in certain circles, which was but temporary, sub- siding as soon as the romance of the affair had died away.] So great was Mr. Williams' success, that a large portion of the Oneidas who had hitherto been known as the Pagan Party, embraced the Christian faith, and on the 25th of January, 1817, sent an address to Governor DeWitt Clinton, request- ing to be henceforth known as the Second Christian Party of the Oneida Nation. The address was adopted in council, and signed by eleven chiefs and head men. Bishop Hobart visited the mission, and confirmed in all five hundred In- dians. In 1818, the Second Christian Party sold a piece of land to enable them to erect a chapel. It was consecrated by Bishop Hobart, September 21, 1819, by the title of St. Peter's Church. Mr. Solomon Davis succeeded Mr. Wil- liams in 1822, the latter having removed to Green Bay with a portion of the Oneida nation. Mr. Davis subsequently removed to Green Bay with another portion of the nation. In 1840 the meeting house was removed to Vernon.
THE METHODIST MISSION.
In 1829, a Mission Church was formed among the Onei- das, consisting of about twenty-four members. Rev. Dan Barnes originated the mission. Previous to this the Oneidas belonged to the Presbyterian and Episcopal missions. They had been converted from Paganism to a belief in Christianity, but their morals had been sadly neglected, and intemperance and all the evils attendant, was fast demoral- izing the race.
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After the Methodist Mission Church was formed, they were supplied with missionaries from among their own race,-Indians who had been educated for this purpose. William and John Doxtater, Indian preachers from Canada, served for a time. The Rev. Dan Barnes, their first white preacher, then came and located among them for about three years. During his mission a revival of great power pervaded the Indian settlements. The Orchard Party (which included the present Windfall Party), the First and Second Christian Parties, all united in this revival. It was witnessed by white people who had never seen any- thing like it before, for its power and remarkable religious manifestations. One who recollects the scenes of their nightly meetings (that continued for months), where the Holy Spirit slew its hundreds, where the Indians' impas- sioned feelings found vent only through their imperfect lan- guage, and in their melodious rendering of the few hymns they knew, thus remarks: "The effect produced was a strange one to the wondering looker on, and the scene was impressive if not affecting ; half a dozen females could be seen, at once, rocking to and fro, the ardor of their religious feelings amounting to intoxication, when presently they were prostrated with the power ; half a dozen more could be seen at the same moment, entering into the same state, and as many more recovering from this temporary trance." Such rejoicing and wild praises as went up to the Throne of Heaven, was never known before. The Indians were happy in an altogether new-found religion. "Such shouting, such slapping of hands, such praising God !" says Cornelius, when conversing of this remarkable period in their history ; and adding, with enthusiasm kind- ling his eye, "I tell you, nothing like Methodist ! They drink no more, then ; all sober ; in every house singing or praying ; at logging bees they sing, then pray, then go to work-all day praising God." It was a happy time, for they had never since their nation had become reduced, been so
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wholly united as now. In a council held by the chiefs, viz : Jacob Cornelius, William Cornelius, William Day and Moses Cornelius, with the head Chief of the Six Nations, Moses Schuyler-all the Oneidas, including the First and Second Christian Parties and the Orchard Party, were, by their own desires, and by the counsel and acquiescence of these Chiefs, constituted members of the M. E. Church. A few years subsequently, the same Chiefs, in solemn council, appointed two ministers from among their own race, to preach the Gospel. Thomas Cornelius and his brother John Cornelius, were thus made Methodist exhorters, who were under the supervision of the M. E. Church. Subse- quently, other exhorters were raised up among them, viz : David Johnson, then Isaac Johnson, and next Thomas Bread.
At the Orchard, the first Methodist Mission House was built. This orchard is an old and very large one, situated in the southwest corner of Vernon. It was set out by the Indians long before the arrival of the first white settler, it being apparently an old orchard in 1794. Asit was a famous locality, the Indian tribes living in this vicinity were de- nominated the " Orchard Party." The house of worship built here, was sold with the land, by the company of Indi- ans who emigrated to Green Bay in 1833. Those remaining were much opposed to having the mission house sold, and made efforts to have it reserved, which, however, were of no avail. Another house was soon erected near their burying ground, which is also in the southwest part of Vernon. This is yet called the Orchard Church, as the families who reside about it are of the Orchard people.
About the same time, the Windfall Party built another house of worship. This is situated in the town of Lenox, about three miles south of Oneida Castle, on the west road leading to Knoxville. Their churches now being in the care of the M. E. Conference, are never more to be sold from them, for which the Indians are heartily glad.
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Before so many had emigrated, the church society was very large, numbering hundreds ; it is now comparatively small, though most of the natives are professing Christians, and many are very devout. The pastor stationed at Bennetts Corners M. E. Church, (white) has the care of the Indian Mission, and preaches at the Orchard, at the Windfall House, and also at the Bennetts Corners Church. Rev. Mr. Wadsworth was pastor at one time. Rev. George W. Smith, who is with them now, has been with them ten years this Conference year. The Indians are greatly attached to him, and rely upon him as their counselor in all matters. In councils of their own race, they regard his presence as indispensable. There are among them- selves two head men-not Chiefs, they say, as that office ceased to be of use, when they no longer held lands in common. These head men, Rev. Thomas Cornelius and Daniel Skenandoah, are counselors in Indian matters. They are always made their deputies in public matters, to take care of the interests of their race.
DANIEL SKENANDOAH, a great-grandson of the noted Chief, lives here in the neighborhood of the Windfall Church. He has a noble, well cultivated farm, a good dwelling, its interior arranged as his white neighbors have theirs-books, pictures, a large melodeon, &c., &c. Mrs. Skenandoah, is a fair woman, and dresses and appears like white people. The sons and daughters are active, intelligent and high spirited. Two of the daughters attend the Cazenovia Seminary. Daniel Skenandoah was sixty years old in April, 1872. He is a man of great physical strength and endurance, and in intelligence will compete with any of the white men around him. He has good practical judgment, sound common sense, and a keen eye to business.
REV. THOMAS CORNELIUS has also a handsome and very productive farm, and a good, white farm cottage, situated in the same neighborhood. Thomas Cornelius was born at
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the Orchard, and belonged to that party. He was con- verted under the ministration of Rev. Mr. Barnes, joined the M. E. Church, and has remained a devoted Christian ever since. He was made a local preacher, as before stated, and subsequently was ordained Elder. His influence is great among his people ; he is verily an apostle to his race, lifting the erring out of their degradation, teaching them as none but an Indian can, the blessed way of righteousness, he, himself hath found. He is respected and loved by his white neighbors, for his noble heart, his great integrity, and his devotion to all that is good and Christ-like. His Chris- tianity beams in his countenance, and pervades his whole manner. In person he is very tall, well proportioned and erect. He has a pleasant, brown eye, an expressive coun- tenance, and his motions and manners, are very graceful. He had some advantages in youth-was a student at Cazenovia Seminary for a time, where he readily acquired accomplish- ments. His remarkable physical presence, which his size, dignity and grace make up, togother with his noble Christian spirit, impresses one with a sense of his magnificent individuality. And yet he has no haughty pride ; his kind- ness of heart and gentleness are proverbial. He was sixty years old the 20th day of March, 1872. He has a family of well developed children, and still lives with the wife of his youth.
The Indians own farms all along the Oneida valley, from Oneida Castle southward to the old tavern called "Five Chimneys," though many white people own farms in among them. They live on terms of friendliness with their white neighbors. Many of their farms are as valuable and well cultivated as are those of any civilized people, and there are some good farm houses. Isaac Webster is a good farmer. He is a man of good sense and is quite prominent among them.
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The oldest man in the settlement is Antone, (believed to be a brother of Abram Antone) who is said, by good au- thority, to be one hundred years old. Dr. John Denny alias "Sundown," was formerly an interpreter, as was also Peter Doxtater. Aaron Antone, a grandson of Abram, lives at the settlement.
The Indians in the mission are devout Christians, atten- tive to all the means of grace, and to the observance of the Sabbath, even excelling many white Christians in this re- spect. The great hindrance to their spiritual progress is intemperance. They have some superstitions yet lingering among them ; their customs in doctoring the sick are not yet eradicated, and there is still a belief in witches in the minds of many. Jones, in his History of Oneida County, says : " About 1805 occurred the last execution at Oneida for witchcraft. Two women suffered for this supposed crime. Hon Yost, an Indian somewhat noted in the Revo- lution, was chosen executioner, and he entered their lodge and tomahawked them according to the decree of a council. Luke Hitchcock, Esq., then a lad, was present at the exe- cution."
The whole charge, now in Mr. Smith's pastoral care, is denominated " Bennetts Corners and Oneida Indian Mis- sion." The white M. E. Society at Bennett's Corners was formed about twenty-five years ago, and their house of wor- ship, pleasantly situated on the old Oneida turnpike, in full view from the Midland Station there, was soon afterwards built. It was then called Pine Bush Station (so named from the remarkable great pines which once grew in this valley). The charge presented at first an uninviting pros- pect, but during the past ten years, under Mr. Smith's care, the whole charge has rapidly improved. The white church has now about sixty-five members. The Rev. Mr. Smith lives in a white cottage close by the church-a quiet coun- try situation-but with plenty of work for the pastor in looking to the spiritual needs of his peculiar parishioners.
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There are at Green Bay about fifteen hundred Oneidas, the last remove from here being in 1844, when the Reser- vation was broken up at Oneida. There are about two hundred now in the Oneida Mission. They have two schools, one at the Orchard, and one at the Windfall settle- ment. Their progress in education is somewhat hindered, by the Indians speaking almost exclusively their native language in their families. Great care has been exercised to obtain the best of teachers. If they would more willingly accept the benefits of civilization, and eschew its evils, par- ticularly intemperance, theirs might be a happier lot. They are not necessarily under the doom of extinction, for they are physically a healthy race, and increase as rapidly as any. The impending doom is brought about by the evils of civil- ization. It is believed that if they should intermarry with the white race, their color, in a few generations, would dis- appear.
It is proposed that the new Oneida Cemetery have a burial place for the Oneidas, and that there be a monument erected to perpetuate their memory, upon which shall be inscribed the names of their greatest Chiefs, from the first, down to that of Moses Schuyler, the last head Sachem. It is a tribute justly due them from the people who now cul- tivate the lands which were theirs, and live in villages on their hunting grounds.
THE ONEIDA RESERVATION was originally a vast domain held in common, where all enjoyed equal privileges, and lived after the primitive style. As the Indians became sur- rounded by white settlers, they became easily induced by payments of money and annuities, to sell their reservation and try the civilized mode of cultivating farms, or to remove te a freer, wider range, if their tastes did not incline to civ- ilized life.
Therefore, by treaty in 1788, they ceded to the State of New York, the vast domain of about seven million acres of land, reserving to themselves and their posterity forever,
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" the free right" of hunting in all the woodlands, and fishing in all the streams of that extensive territory.
Thus did they endeavor to preserve for ever their hunt- ing grounds, as sacred to them and their posterity to the remotest period.
But civilization has leveled the forests, and covered the streams with mills and dams, effectually destroying the privileges thus looked upon by those " Children of Nature," as precious in prospect.
During this winter past, (1872,) an application has been made to the State by the remnant few of the tribe, for some equivalent, by way of compensation, for that which has been lost by the deprivation of the privilege thus reserved, of hunting and fishing, as a last act of justice to a nation all but faded away.
Judge Thomas Barlow, of Canastota, Madison County, made the application, and spoke for the Indians before the authorities at Albany.
The great body of the Oneidas, removed to Green Bay at different periods, between 1822 and 1833, and small parties have emigrated since. By report of the U. S. Indian Agent in 1849, the Oneidas at Green Bay were in a prosperous condition.
In 1845, there were upon the Oneida Reservation, in all, thirty-one families of Oneidas-seventy-one males and eighty-six females ; total one hundred and fifty-seven ; be- sides one Delaware, one Mohawk, one St. Regis, and four Stockbridges. Of these, one hundred and thirty-three were still professed Pagans, the remainder attending upon the Methodist Mission. They then owned four hundred and twenty-one acres of land tolerably improved. Several of the Indians lived in frame houses, some of which were painted.
There were two Indian schools in the reservation, in which are employed teachers, about thirty-two weeks in the year
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Nathaniel T. Strong, an educated Seneca, who was em- ployed by Government to take the Indian census in 1855, makes the following remarks on the condition of the Indians throughout the State, which may not be inappropriately added here :
" The subject of the reclamation of the Red man is one of deep and absorbing interest. There are now four thou- sand members of the Six Nations residing in the State of New York. In many respects they have become assimi- lated to the dense white population which surrounds them. Necessity has compelled them to resign the arrow and the spear for the plow, and the fertile soil now yields that sus- tenance which they but recently sought in the pathless forests and prolific streams. Reluctantly diverted from the exciting chase and perilous war-path, the mind of the young warrior now seeks another aliment, is quickened by new as- pirations. He sees a new field opened before him, with pressing inducements to enter and emulate his white breth- ren, in the friendly contest for the triumphs of industry and civilization. Hereditary pride, the prejudice of complexion, and, it may be, the remembrance of past indignities and wrongs, may have hitherto prevented him from relaxing his tenacious grasp on the customs and memories of his fathers, and initiating himself into a new and better life. But a change has been gradually wrought in his condition and mode of life and habits of thought. * * It is con- ceded that there are but two means of rescuing the Indian from his impending destiny, these are education and Chris- tianity."
Mr. Strong mentions the large sums of money expended for the benefit of the Red men, but it is his opinion that much of it has been used injudiciously. He con- cludes his remarks by recommending to the government that this sacred trust be placed in the hands of the mission- aries, who, he believes, will exert their self-denying efforts for the elevation and redemption of this almost friendless race.
THE BROTHERTOWN INDIANS,
were adopted into the Oneida Nation, coming into their midst as emigrants, from time to time during the last half of
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the eighteenth century. They located mostly upon and near the Oriskany in the town of Marshall, Oneida County. They derived their name from the fact of their being a union of many tribes, or brothers. Having no common language, they adopted the English language. Rev. Samson Occum, a Mohegian, was a celebrated preacher in their tribe. He was a thoroughly educated Indian. He went to England to solicit aid for the Lebanon Indian school at Connecticut, and while there received many marks of favor. During his subsequent life, he carried a gold-mounted cane presented to him by the King. He preached in the King's Chapel be- fore George III ; also in the pulpit of Whitfield, and indeed " the noblest chapels in the kingdom were open to him." The King, many of the nobility and persons of distinction, became patrons of the school. Mr. Occum preached for many years with his tribe, and in connection with Mr. Ser- geant, a portion of his time at Stockbridge. He was often called upon by the white settlers to preach, attend funerals, and solemnize marriages. He was a man of cultivated mind, pleasing address and manners, and in his life exem- plified the spirit of the Gospel. He enjoyed the confidence of Mr. Kirkland and all Christians in the settlements. He died at New Stockbridge in July, 1792, aged sixty-nine years.
THE STOCKBRIDGE INDIANS,
were adopted into the Oneida Nation, and removed to the lands granted them in Stockbridge in 1783. This tract was six miles square and was called New Stockbridge. It lay in the present towns of Vernon, Oneida County, and Stockbridge, Madison County. Rev. John Sergeant, their pastor, came with them and established a church imme- diately, at their new home. Sixteen members formed this new church,-the tribe then numbering four hundred and twenty souls. This church was increased by additions to their settlement in 1785, and in 1788, when the whole tribe had emigrated from Stockbridge, Massachusetts, their na-
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tive home. Mr. Sergeant regularly spent six months in the year at New Stockbridge, until 1796, when he removed his family hither, after which he continued to reside with them till his death. In 1796, Legislature granted a tract of land one mile square, adjoining Stockbridge, to Mr. Ser- geant, known as Sergeant's Patent. This was a present from the Indians. In 1818, the Stockbridge Indians num- bered four hundred and thirty-eight souls, and owned a very large amount of land in Oneida and Madison counties. That year (1818), about a quarter of the tribe went west by invitation of the Delawares, who, with them, had been given lands one hundred and fifty years ago on the White River, Indiana, by the Miamis. Before they reached White River they learned that the Delawares had sold the whole tract to the government of Indiana. In 1821, the Six Nations and Stockbridges, St. Regis and Munsee tribes, purchased of the Menominees and Winnebagoes a large tract of land upon Green Bay, and the Winnebago and Fox Rivers in Wis- consin. In 1822, a large part of the tribe remaining, re- moved to that territory, and the rest soon followed. There they have made considerable advances in civilization, and are in general sober and industrious.
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