Onondaga's centennial. Gleanings of a century, Vol. II, Part 13

Author: Bruce, Dwight H. (Dwight Hall), 1834-1908
Publication date: 1896
Publisher: [Boston] : The Boston History Company
Number of Pages: 1094

USA > New York > Onondaga County > Onondaga's centennial. Gleanings of a century, Vol. II > Part 13

Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).

Under New Charter .- R. Nelson Gere, 1867; Mead Belden, 1867 to 1874 inclusive ; Samuel E. Barker, 1867-68-69; Charles E. Pharis, 1868 to 1873 inclusive; Reuben C. Holmes, 1870 to 1875 inclusive; Terrence E. Hogan, 1874 to 1877 inclusive; Richard Tremain, 1875 to 1878 inclusive; George C. Gere, 1876 to 1884 inclusive; George A. Cool, 1878 to 1881 inclusive; A. M. Smart, 1879; Austin G. Ward, 1880; Henry C. Day, 1881-83: Barnard Wente, 1883-84-85; Philip Gooley, 1884-85-86; James C. Rann, 1885-86; Martin Lawler, 1886.

The first town election in Geddes was held on the fourth Tuesday in March, 1848, when the following principal officers were chosen: Supervisor, Elijah W. Curtis; town clerk, Edward Vrooman; justices of the peace, George E. Teft, Henry G. Stiles, James H. Luther.

Until after the war of 1861-65 Geddes still remained a small village, having a population of less than one thousand in 1868; but the impetus given to all kinds of manufacturing and business operations by the close of the war and the general feeling of confidence incident thereto,

1047

THE TOWN OF GEDDES.

with shipping and other advantages of the place, contributed to give it a very rapid growth. Its population had reached nearly 7,000 at the date of its annexation to the city (1886-7). Several large manufac- tures were founded, among them being the Onondaga Iron Company. the Onondaga Pottery Company, Sanderson Brothers Steel Company, the Syracuse Iron Works, the Sterling Iron Ore Company, and several small companies. Nearly all of these passed into the city limits and are elsewhere described.

The annexation of Geddes and territory adjacent thereto was author- ized by an act of Legislature passed on the 17th of May, 1886, and embraced all within the following described boundaries:

All that district of country being the territory of the village of Geddes and all that part of the town of Geddes in the county of Onondaga which lies east of the line described as follows:

Beginning at the intersection of the south line of the town of Geddes and the west line of the highway known as the Geddes and Onondaga road; running thence northerly along the west line of said road to the south line of the village of Geddes; thence westerly along the south line of said village and the Geddes Cemetery to the southwest corner of the cemetery; thence northerly along the west line of said cemetery to the northwest corner thereof; thence east along the north line of said cemetery to the west line of said village; thence northerly along the west line of said village and the continuation thereof so far as to intersect the west line of farm lot number 143; thence northerly along said west line to a point intersecting the con- tinuation westerly of the north line of Sixth North street to the west line of Quince street; thence northerly along the west line of Quince street and the continuation thereof to the intersection of the northerly line of farm lot number 54, and thence easterly along the north line of farm lot number 54 and the north line of reclaimed lot number 39 to the low water line on the southerly shore of Onondaga Lake.

The building of the great works of the Solvay Process Company a little west of Geddes village in 1881-2, and their immense extension since that time, attracted around them an army of employees, many of whom desired to live nearer their labor. Dwellings began to be built, groceries and shops were opened and the nucleus of a village soon arose, in all of which the company evinced a deep and liberal interest. So rapidly grew the settlement that in 1893 measures were adopted for incorporation, which plan was carried out and the first village election held May 15, 1894. Frederick R. Hazard was chosen president and is still in the office. The other first officers were William B. Boyd, Will- iam. Cross, James Matthews, trustees; M. C. Darrow, collector; C. O. Richards, treasurer and secretary.

Solvay Union School embraces Districts 2 and 3, and a small part of District No. 1 is in the village. There are three school buildings in the

ONONDAGA RESERVATION

1890. ONONDAGA COUNTY, NEW YORK.

SYRACUSE

SMILES

ONONDAGA CASTLE

Post Office - Hotel

Store-) -

Reuben Jackson

WEBSTER

Rolling und Good ranning Trae.

Wilson Reuben

Pat Knox Tennant

TRACT

300 ACRES

Etla bete George

Wilson Reuben

At M'Noal Tennant

Vacant

Orris Farmer Johnson Tennunt

CREEK

Mary Jones

Daniel La Fortes Fiunity own this farm

.O. Farmer

Andrew Gilson / Wilson Reuben

RIES

Mat White Brown Tennant

Orris l'armey e Daniel Canada

Mary Palmer

Albert Canada,

0. Farmer

Wm. Johnson PLY SIX BODIED ELM

Asa Solomon George

Wheelbarrow

Narrow

Stephen Webster

Temperance

Baptist Thomas

Joshua Pierce / Pierre

Eunice Hill

Schoolo Widow Hill Moses Smith,

Elijah

*Parsonage

George

Thomas Jrs Island

John Brickman

Abram.Printupe

Elizabeth Thomas A britm Istand

Dar Hill

George Panevery

Dudley Evory

Joshua Jurar

Thomas Webster

Thomas La Forte

Joseph Green

Wallace Carpenter

Dan George

Front Look

George George

Feter Johnson DavidJacobs

Sally Johnson

Darid Frost

Josiah Jarolış

JJones

· Martin Hiu

Meuında

Leivia

Boats

Solomon Frost

Albert.

· Abbia Jones

Cusich

PetrEUn

Dand Big Bear

Philliesd Webster

-Elias Powlis

Public Domain

Sully George

Thompson

.James Powlis

Jane Curry

Elizabeth Scanunidoans John Lott

Henry Homer

Mases Lagarna

MosesJackson

John Billings

·Mary Ann Hill

Good Pasture

Thomas John - :: . Wilson Jacob

Hawley Hill

· John Adams

Bird Fille Ravine

THE SIX - BODIED ELM ON LAND OF SOLOMON GEOI

TO CARDIFF

-w=

AREA. 6100 Acres.

POP. 1890 494. All Indians

Located and plotted by Henry. B Carrington. U.S.A. Special Agent Ilth Census

SECOND RANGE OF HILLS

Prot

Jos-Thomas

Epis Church

Council House

Daniel La Forte

Aule Purmer

Benj Isaacs

· Eliza Fish

Reu J.Scull

TO LAFAYETTE

Good Upland

Marvin Girouse

Mari Cunada

Moses Jones

Cemetery

Ceo Lyon

Widow Hul Leased to a

Wir Johnson

Thomas

NON DAGA

Rwerster:

Sot

Rich Bottoms

- Mosese

Abram

SECOND RANGE OF HILLS

WEST .BRANCH

Elan Carpenter

with Plateau.

Sydney Isaacs

Bench

OM EChurch J Thomas

· Elisa Green

Rich Bottoms"

O-NUN-DA-GA

Facunt Johnphite

John

4-O-NA-GAS

ALevi Smith

. QUARRYO

QUARR

Lyon Enoch Scanandout

Job Farmer

Johre Green

NY ENG CO

Bench

1049

THE ONONDAGA INDIANS.

CHAPTER XLVIII.

THE ONONDAGA INDIANS AND THEIR RESERVATION. 1

The original Reservation of the Onondagas, as defined by a treaty made at Fort Stanwix on September 12, 1788, embraced parts of the towns of La Fayette, Camillus, Geddes, and the city of Syracuse, and all of Onondaga. A second treaty signed November 18, 1793, ceded to the State the most of the town of Onondaga and all north thereof, leaving to the Indians not only their present Reservation and tracts on the east and south, but a narrow strip of land on the west bank of On- ondaga Creek extending southward from or nearly from the city limits. This strip was divided near the center by Webster's mile square, lying immediately southwest of Onondaga Hollow, and was purchased by the State by treaty dated July 28, 1795. On February 25, 1817, the Reser- vation was again reduced, the State purchasing twenty-seven lots, or about 4,000 acres, on the east side thereof, now included in the towns of La Fayette and Onondaga. At the same time Webster's 300 acres, lying within and just west of the center of the north edge of the pres- ent Reservation, and now owned by white settlers, were confirmed to Ephraim Webster and his heirs. The fourth and last reduction was made February 11, 1822, when the Indians sold to the State 800 acres of their land from the south end of the Reservation and now in the town of La Fayette, leaving their once extensive possessions with an area of 6,100 acres. These various treaties are fully mentioned on pages 172- 179.

On February 28, 1829, a treaty made at Albany provided for the payment of all annuities at Onondaga, part having hitherto been paid at Canandaigua. The Onondagas now receive from the State of New York money and goods to the value of $2,430 annually. Probably

1 Chapters III to XVI, inclusive, of the present work, embrace extended accounts of the pow- erful Iroquois Confederacy, and of the various nations and tribes which made up that organiza- tion. In this chapter it is designed merely to preserve in brief the traditions, customs, laws, sta- tistics, and notable events relating purely to the Onondagas and their Reservation from their settlement in the valley of Onondaga to the present time.

132

1050

ONONDAGA'S CENTENNIAL.

more than this sum, or its equivalent, is every year distributed among the dusky inhabitants of the Reservation, where each of the Six Nations of the Iroquois League is represented.

The origin of the Onondagas as well as that of the Iroquois is envel- oped in tradition. According to David Cusick 1 a legend which was cur- rent among all the tribes ran thus:

The holder of the Heavens took the Indians out of a hill near Oswego Falls, and led them to and down the Mohawk and Hudson Rivers to the sea. There they be- came scattered; but their great leader brought six families back to the junction of the Hudson and Mohawk, and then proceeding westerly He planted the Five Nations, the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas, by leaving a family at the location of each, giving them names, and slightly changing the language of each. With the sixth family He proceeded on between mid-day and sun-set, to the Mississippi River, which part of them crossed upon a grape vine, but the vine break- ing those on this side traveled easterly to the neighborhood of the ocean, and set- tled upon the Neuse River, in North Carolina. This last was the Tuscarora tribe.

Continuing the same author says:

About one hundred winters since the people left the mountains,-the five families were increased and made some villages in the country. The Holder of the Heavens was absent from the country, which was destitute of the visits of the Governor of the Universe. The reason produced the occasion that they were invaded by the mon. sters called Ko-nea-rau-neh-neh (Flying Heads), which devoured several people of the country. The Flying Heads made invasions in the night; but the people were attentive to escape by leaving their huts and concealing themselves in other huts prepared for the purpose. An instance :- There was an old woman who resided at Onondaga; she was left alone in the hut at evening, while others deserted. She was setting near the fire parching some acorns when the monstrous Head made its appearance at the door; while viewing the woman it was amazed that she eat the coals of fire, by which the monsters were put to flight, and ever since the Heads dis- appeared and were supposed concealed in the earth. After a short time the people were invaded by the monster of the deep; the Lake Serpent traverses the country, which interrupted their intercourse. The five families were compelled to make forti- fications throughout their respective towns, in order to secure themselves from the devouring monsters.

Cusick mythically narrates other interesting stories of the Stonish Giants, who invaded the Onondaga fort, devouring the people in every town; of Atotarho, the hostile chief, who resided there, his head and body ornamented with black snakes, his dishes and spoons made of

1 David Cusick, author of "Sketches of Ancient History of the Six Nations," was the son of Nicholas Cusick, a Tuscarora, who died near Lewiston, N. Y., in 1840, at the age of about eighty- two. David's death occurred a few years later. He possessed a fair education and was esteemed a good doctor. His History passed through three editions, dated repectively 1826, 1828, and 1848. His brother James became a Baptist minister and a noted man, published a collection of Indian hymns, and died in Canada. Albert Cusick is a grandson of James.

1051

THE ONONDAGA INDIANS.

enemies' skulls; of the tree of peace reaching to the clouds of Heaven, which was planted at Onondaga, and under which the council fire was kindled and the chiefs deliberated and smoked the pipe of peace, all of which gave the Onondagas supremacy as the center of government ; of the invasion of their fort by a great mosquito, which was pursued and killed by the Holder of the Heavens near the salt lake Onondaga, 1 the blood becoming small mosquitoes; of the founding of witchcraft by the Nanticokes and the burning of fifty witches near the Onondaga fort. At a period of perhaps 300 years before Columbus discovered America Cusick credits the Onondagas with 4,000 warriors.

Another theory, one upon which more reliance can be placed, is that the Iroquois, as a family, developed in Canada, having with the Hurons their center of population at or near Niagara River, whence the various tribes migrated east and west, and settled. But this migration left the Onondagas in Jefferson county, N. Y., and early tradition points to the southwest corner of that territory as the probable place of their origin. They evidently came south, however, about the year 1600, for in 1615 Champlain attacked their fort in Fenner, Madison county (see p. 42). During the remainder of the seventeenth century they had their vil- lages in the town of Pompey, or adjacent territory, and at a point about one mile south of Jamesville, on lot 3, La Fayette, they burned their fort when the French came against them in 1696. This is the town described by Wentworth Greenhalgh in 1677, as follows:

The Onondagoes have but one town, but it is very large; consisting of about 140 houses not fenced ; it is situate upon a hill that is very large, the bank on each side extending itself at least two miles, cleared land, whereon the corn is planted. They have likewise a small village about two miles beyond that, consisting of about 24 houses. They lye to the southward of the west, about 36 miles from the Oneydas. They plant abundance of corn which they sell to the Oneydas. The Onondagoes are said to be about 350 fighting men. They lye about 15 miles from Teshiroque [Oneida Lake].

Soon after the destruction of their town, or about 1700, the Onon- dagas located in Onondaga Valley, just southwest of the present village of that name, and there on Webster's mile square, west of the creek, Sir William Johnson built a fort for them in 1756. It was this Indian village that John Bartram visited and described in 1743, as follows:

The town in its present state, is about 2 or 3 miles long, yet the scattered cabins on both sides the water are not above 40 in number; many of them hold two families,

' The Great Mosquito, Kah-ye-yah-ta-ne-go-na, was killed, it is claimed, at Centerville, which is still called Kah-yah-tak-ne-t'ke-tah-keh, "where the mosquito lies."

1052

ONONDAGA'S CENTENNIAL.

but all stand single, and rarely above 4 or 5 near one another; so that the whole town is a strange mixture of cabins, interspersed with great patches of grass, bushes, and shrubs, some of pease, corn, and squashes, limestone bottom composed of fossils and sea shells.

Bartram continues with a description of their council house, which is reprinted on p. 103, and then gives his first night's experience therein, as follows:

At night, soon after we were laid down to sleep, and our fire almost burnt ont, we were entertained by a comical fellow, disguised in as odd a dress as Indian folly could invent ; he had on a clumsy vizard of wood colour'd black, with a nose 4 or 5 inches long, a grinning mouth set awry, furnished with long teeth, round the eyes circles of bright brass, surrounded by a larger circle of white paint, from his fore- head hung long tresses of buffaloes hair, and from the catch part of his head ropes made of the plated husks of Indian corn; I cannot recollect the whole of his dress, but that it was equally uncouth: he carried in one hand a long staff, in the other a calabash with small stones in it, for a rattle, and this he rubbed up and down his staff ; he would sometimes hold up his head and make a hideous noise like the bray- ing of an ass; he came in at the further end, and made this noise at first, whether it was because he would not surprise us too suddenly I can't say; I ask'd Conrad Weiser, who as well as myself lay next the alley, what noise that was? and Shicka- lamy, the Indian chief, our companion, who I supposed, thought me somewhat scared, called out, lye still John. I never heard him speak so much English before. The jackpudding presently came up to us, and an Indian boy came with him and kindled our fire, that we might see his glittering eyes and antick postures as he hob- bled round the fire, sometimes he would turn the Buffaloes hair on one side that we might take the better view of his ill-favored phyz, when he had tired himself, which was sometime after he had well tired us, the boy that attended him struck 2 or 3 smart blows on the floor, at which the hobgoblin seemed surprised and on repeating them he jumped fairly out of doors and disappeared. I suppose this was to divert us and get some tobacco for himself, for as he danced about he would hold out his hand to any he came by to receive his gratification which as often as any one gave him he would return an awkward compliment. By this I found it no new diversion to any one but myself. In my whim I saw a wizard of this kind hang by the side of one of their cabins in another town. After this farce we endeavoured to compose ourselves to sleep but towards morning was again disturbed by a drunken Squaw coming into the cabin frequently complimenting us and singing.

In April, 1959, Colonel Van Schaick, in command of 150 men, in- vaded the Onondaga country, burned this village and council house, and drove the Indians from the vicinity; but only temporarily. Soon afterward they moved a little farther south and settled in the pictur- esque valley of their present Reservation, where they have lived in peace and security for upwards of one hundred years. Here they built a council house, the successor of which, rebuilt about 1875, is familiar to many visitors to that interesting settlement. Just west of it is a

1053

THE ONONDAGA INDIANS.

small council house which formerly stood across the road, north of the long structure, on or near the spot where now rests the remains of Ka-ny-tie-you, one of the founders of the Pagan religion.

This Reservation, topographically, is one of the most picturesque sections of the county. Broken into lofty hills and fertile valleys it abounds in varying and attractive scenery, and presents to the scientist and farmer a variety of interesting characteristics. More than 1,000 acres are stony and mountainous, and afford little of value except a poor grade of pasturage, but nearly all the remainder is either well adapted to agricultural purposes or covered with good and sufficient timber for fencing, fuel, etc. Unfailing springs of pure water abound, especially on the hills. The bottom lands are very fertile, and are quite generally cut up into small farms, most of which are cultivated by the Indians. Corn, potatoes, vegetables, and small quanties of grain are raised, while both small and large fruit, particularly straw- berries, are produced with profit. The majority of the farms, however, produce but little more than is needed for home consumption. It is only within the last quarter-century that the Indians have noticeably thrown off the stoical habits and customs of their forefathers and adopted, though even in a rude manner, the elevating methods of modern civilization. A number of their ancient traditions, observances, and tribal associations are still quite as strong and active as in the happy hunting days of old, but the examples and efforts of the whites, combined with the progressive influence of a few local enthusiasts, are slowly but surely introducing a new spirit of competition in agriculture.

The Onondaga Creek flows northerly and northeasterly through the principal valley of the Reservation, and receives in its course four trib- utaries. These streams afford excellent drainage. The main road, running along the east side of the valley from Syracuse, enters the northeast corner of the Reservation at Onondaga Castle post-office, sometimes called the "entrance gate," and runs thence southwesterly through the tract to Cardiff, with a thoroughfare branching off above the council house to South Onondaga. Near this principal highway, on land of Solomon George, stands the somewhat celebrated six-bodied elm. The north entrance to the Reservation is about five miles south of the southern limits of Syracuse.

The Onondagas have always held the proud distinction of the prin- cipal tribe of the Iroquois Confederacy. In 1810 they numbered on this territory about 200 souls. At that period every or nearly every

1054

ONONDAGA'S CENTENNIAL.

tribe of the League was represented among the inhabitants, and this condition exists at the present time. According to Spafford's Gazetteer of 1824 the present village, in which the council house is located, known as Onondaga Castle, contained "about fifty Indian houses on a street near a mile in length, and about 150 souls-fifty less than ten years ago. Their houses are built of hewn logs, the spaces filled with masoned mortar-work, and are comfortable enough-quite comfortable enough for Indians, though they would not do for our Christian mis- sionaries at the Sandwich Islands, in South Africa, and the Lord knows where!" The total strength of the Onondagas at that time was about 500, of which some 350 lived at Buffalo Creek, Allegany, and Upper Canada; in 1835 the tribe on this Reservation had dwindled to about 100 souls. In 1860 there were on the Reservation fifteen frame houses, twelve frame barns, eighteen horse teams, and one yoke of oxen. Very few of the Indians talked in English, and many of them dressed after the fashion of their race-the women in short skirts, with beaded leg- gings, short over-dresses of various colors, silver earrings, and brooches and other ornaments around their neck. The population numbered about 350, of which thirty-eight were Christians. A school house in very poor condition and poorly kept stood just south of the present M. E. parsonage. The chiefs were strongly opposed to the children attending it, and were equally strong in their opposition to Christianity, which accounts for the large number of Pagans. At this time the influences of civilization were beginning to be felt.

The Reservation now (1896) contains seventy frame houses, twenty- six frame barns, twenty-six horse teams, eleven single horses, seven yoke of oxen, from three to five grocery stores, one blacksmith, two shoemakers, several carpenters, two ministers, and about 495 inhabitants, more than one-half of whom are Christians. Paganism is rapidly pass- ing away under the influences of the excellent State school and the three churches. The chiefs, although mostly Pagans themselves, take great interest in the education of the children and aid as far as consistent with their office in advancing the cause of Christianity. The English language is used almost entirely, the younger element using it exclusively.

From the arrival of Father Le Moyne in 1654 to the present time (1896) the Onondagas have been visited by zealous and conscientious missionaries, whose early efforts to Christianize these dusky natives are fully detailed in preceding chapters. But the Indians held tenaciously

1055

THE ONONDAGA INDIANS.

to their Pagan doctrines until the latter part of the eighteenth century. During the early years of this century Bishop Hobart exerted a power- ful influence among both the Oneidas and Onondagas, administering confirmation to more than 500, while over 1,000 were baptized by min- isters of the church. Rev. Eleazer Williams was one of the early mis- sionaries here, visiting the Reservation first in 1816, when he was hurried to the council house that the Indians might "hear the words of Him who dwells in the heavens." At this time they were mainly Pagans, earnest disciples of the Peace Prophet, but had learned a little about Christianity from Rev. Samuel Kirkland. "Father" Ezekiel G. " Gear, of Onondaga Hill, was also an active and useful missionary, be- ginning about 181%, and once, on a raised platform at their village, he baptized several Indians and publicly received some others who had renounced Romanism. Among the converts from Paganism was Abram La Forte, who was long a faithful communicant, but ambition and isolation proved too much for his principles, and he relapsed. After many years of Pagan leadership he finally reverted to Christianity, and died at the Castle in October, 1848, aged fifty-four. He was well edu- cated, finishing at Geneva Academy, and first taught a school on the Reservation with considerable success for about three years. Later he became the acknowledged leader of the Pagan party, opposed the Christian religion and schools, and bore a conspicuous part in councils and as master at sacrificial rites. Known as De-hat-ka-tons, he was a son of Captain La Forte, or Ho-ha-hoa qua, a noted Onondaga chief who fell at Chippewa in 1814, and was the father of Daniel La Forte, now principal chief, and of Thomas, a Wesleyan missionary.

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Onondaga's centennial. Gleanings of a century, Vol. II, Part 13

Author: Bruce, Dwight H. (Dwight Hall), 1834-1908 Publication date: 1896 Publisher: [Boston] : The Boston History Company Number of Pages: 1094

Author: Bruce, Dwight H. (Dwight Hall), 1834-1908
Publication date: 1896
Publisher: [Boston] : The Boston History Company
Number of Pages: 1094