Onondaga's centennial. Gleanings of a century, Vol. II, Part 14

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 14

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The Episcopal mission among the Onondagas was thus established by Bishop Hobart in 1816, and Revs. Clarke, Williams, and Gear offi- ciated for many years. In 1829 the Methodists appointed exhorters to visit the Reservation, and their missions have been continued ever since with varying success. In September, 1867, Rev. George Morgan Hills, 1 of Syracuse, came among the Indians, and with Bishop A. Cleveland

I A few days before Christmas, soon after beginning his visits, Rev. Mr. Hills received the following letter, which is self-explanatory:

"Rev. George Morgan Hills

"1 want you come down Christmas Day I want you baptize to little children Philip Jones her son and her girls four he got baptize that day and Another Wilson Reuben her girl and My little girl that be six children he wants you baptize Christmas day

"from Yours Truly "DANIEL LA FORTE "Onondaga Castle."

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Coxe re established the Episcopal mission and procured a chapel, which was consecrated September 27, 1870. A mission house was also built and a school instituted, and soon afterward Rev. J. P. Foster became the missionary in charge. Their present church, known as the Church of the Good Shepherd, was originally built by the Wesleyans, who re- organized their mission about 1893 and two years later erected an edi- fice. Their minister is Rev. Thomas La Forte, a brother of Daniel, the principal chief. The Episcopal minister is Albert Cusick, who was ordained as deacon by Bishop Huntington on October 1, 1891. He is known in his tribe as Sa-go-na-qua-ten, "he who makes everybody mad," and belongs to the Eel clan. He was born in Niagara county in 1848, came to Onondaga county in 1860, and two years later became a warrior chief of the Six Nations. He was subsequently made principal chief, but very soon adopted the teachings of Christianity, and at his bap- tism and confirmation by Bishop Huntington renounced all his tribal honors. He is a fluent English scholar, the recognized historian of his tribe, and active in promoting education, religion, temperance, and morality among his people.

Half a century ago the Methodists had the only church or chapel on the Reservation. This building was remodeled about 1885 and is still standing. The church is under the Central New York M. E. Confer- ence. The Indians, with few exceptions, have never had the same in- herent attachment for church membership which characterizes the whites, but often vacillate between the different societies as personal preferences dictate. On this account one body is first strong and then weak according to its popularity.

The old school building previously mentioned was finally moved across the road and is now the house of Samuel G. Isaacs. The pres- ent structure, located also at the Castle, on the west side of the road, was erected by the State about 1887 at a cost of $500. During school months it has a daily attendance of twelve to thirty-five children, according to disposition and the weather.

Drunkenness among Indians is too well known to require more than brief mention here. With the white man came liberal quan- tities of "fire water," which performed its work of demoralization and not infrequently destroyed the results of missionary effort. Both warriors and squaws, and even young children, developed an insatiable desire for rum and whisky, and unscrupulous whites generously ap- peased their thirst. And here allusion may be made to Handsome

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THE ONONDAGA INDIANS.

Lake, or Contatauyou, the Peace Prophet, a Seneca sachem of the Turtle tribe and half-brother of Cornplanter, who was born near Avon about 1735 and died at Onondaga in 1815. About the year 1800, after a dissipated life, he claimed to have had dreams or visions, through which he was commissioned by the Great Spirit to come to the rescue of his people. His first efforts were to eradicate intemperance. With his teachings, which were termed the " New Religion," he mingled the fancies of his dreams, claiming that he had seen the branching paths which departed spirits trod on leaving the earth. " To a drunkard was given a red-hot liquid to drink, as if he loved it, and as a stream of blaze poured from his mouth he was commanded to sing as when on earth after drinking fire-water." "A woman who sold fire-water was nothing but bones, for the flesh had been eaten from her hands and arms." These and other principles upon which his teachings were founded wrought for Handsome Lake and his successor, Sasehawa, a deep place in the confidence of the old Pagan party. Soon after his death the Iroquois Temperance League was formed among the Six Nations, the organization taking place on the Tuscarora Reservation in Niagara county. Since then the League has held annual meetings, made up of representatives and others from various subordinate lodges on the different Reservations. The Onondagas, as a resident nation, were not represented until about 1891, when the Onondaga Temper- ance Society, which had been organized some two years before, was admitted. This local society meets every two weeks, has about seventy- five members, and under the Iroquois League offers sick, accident, and death beneficiaries. Besides this the Onondagas take considerable in- terest in Ka-no-sue-nee (Long House) Lodge, No. 777, I. O. G. T., which was organized November 2, 1877, and which has since main- tained a flourishing existence. Its oldest charter member in continuous good standing is Albert Cusick, the first marshal and the present lodge deputy. Among other prominent members, past and present, are Rev. Welcome Smith, Elizabeth and Jacob A. Scanandoah, Josiah Jacobs, Christ John Smith, and Elizabeth Thomas. These two organizations have performed noble work in eradicating intemperance and building up morals among the Indians. The combined membership is over 100, and the consumption of whisky, lager, hard cider, and other intoxi- cating liquors is less by nearly one-half than twenty years ago.

Perhaps the best known organization among the Indians is the On- ondaga Indian Band, which was formed in 1862, and which has taken

133

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a prominent part in many gatherings throughout Central New York, and especially in Syracuse, including the memorable Centennial cele- bration in June, 1894. Albert Cusick, the present secretary, has been continuously a member of the band, being for a time its leader. The Onondagas also have a sportsmen's club, which has materially aided in preserving the game and fish on their Reservation.

Among the leading Indian farmers are Dan- iel La Forte, Jacob A. and Simon Scanandoah. Jaris Pierce, Orris Farmer, Charles Green, Wilson Johnson, Isaac Powless, Wilson Reu- ben, Joshua Pierce, Mrs. Avis Hill, Mrs. Eliza- beth Thomas, Josiah Jacobs, Elizabeth Scan - andoah, John Loft, Mrs. Holly Hill and son Hol- ly, jr., Thomas John, Baptiste and Eddy Thomas, John Green, Abram Printup, Hiranı and Joshua Jones, David Jacobs, Sidney Isaacs, Lewis Thomas, Moses Smith, Frank Logan, Augustus Brown, Geo. Venevera, Melissa Peck- man, Mrs. Emily Hill, DANIEL LA FORTE. Peter Elm, Lewis Cook, Albert Cusick. Of these Wilson Reuben, Daniel La Forte, and Orris Farmer are among the wealthiest and most prosperous men on the Reservation. The former "inherited " the farm of his "Aunt Cynthia," who was a shrewd political manager and financier, and who died at the age of ninety years. About 2,525 acres of land on the Reservation are cultivated.

Ownership of land, though not recorded after the manner of the

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THE ONONDAGA INDIANS.

whites, is acquired by verbal bargains accompanied by payment, and steh agreements are respected. No papers ever pass between the con- tracting parties. Many of the farms and other lands are leased to white people for a cash rental or upon shares. This is particularly true of the valuable limestone quarries lying on the east side of the Reservation, a little west of the road to La Fayette, where as many as six derricks have been worked, paying to the nation annually $100 each. Successful agricultural fairs have been held on the Reserva- tion for several years, particularly about 1871.

The Onondagas, in proportion to their population, played a con- spicuous part in both the war of 1812 and the war of the Rebellion. In the former 300 of their warriors participated under Ephraim Webster, the pioneer, their interpreter, and Indian agent. The enumer- ation of 1890 shows that at least sixteen Onondaga Indians served in the Rebellion, viz. : Charles Lyon, Peter Elm, Josiah Jacobs, Jacob Scanandoah, Hewett Jacobs, Samuel G. Isaacs, Henry Powless, Wilson Jacobs, Joseph Green, Thomas John, Martin Powless, Peter Johnson, Alexander Sullivan, William Martin, Eli Farmer, and Moses Jordan. It is quite certain that more than this number entered the service. Some enlisted under assumed names, and hence it is impossible to pre- pare a complete list.

Every person belonging to the nation has two names, one by which he or she is commonly known, the other representing their Indian nativity. Besides these the chiefs and officers of the tribe have a third, which designates their rank or official position. The names of the Onondaga principal chiefs are Tah-too-ta-hoo (entangled), Ho-ne-sa-ha (the best soil uppermost), De-hat-ka-tons (looking all over), O-ya-ta-je- wak (bitter in the throat), Ah-we-ke-yat (end of the water), Te-hah- yut-kwa-ye (red on the wing), Ho-no-we-eh-to (he has disappeared), Ga-wen-ne-sen-ton (her voice scattered), Ha-he-ho (spilling now and then), Ho-neo-nea-ne (something was made for him and laid down before him), Sah-de-gwa-se (he is bruised), Sa ko-ke-he (he may see them), Hoo-sah-ha-ho (wearing a weapon in his belt), Ska-nah-wah-ti (over the water), and Te-ka-ha-hoonk (he looks both ways)-fifteen in all These principal chiefs have or may have each a warrior chief, whose duty it is to obey his superior in all matters of government. A principal chief may call a council, and can order his subordinate to notify all the other chiefs for this purpose. He accedes to his office by election, has a seat in the Grand Council of the Iroquois, and can not be removed. At his

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death the council fire is extinguished, and business is suspended until after condolement. The ceremony of condolence consists of lamenta- tions, chanting, speech-making, and a feast. "Until the new chief is raised the horns of his predecessor are said to rest on his grave." The right of inheritance is through the mother; her children can claim only the privileges afforded by the nation to which she belonged. Marriages in the same clans were formerly but not now forbidden. Bur- ial customs have often changed. Until recent- ly the Onondagas main- tained clan burials in rows, and hence a hus- band and wife were not buried together. Usu- ally some ornaments or trinkets belonging to the deceased are in- terred with the body, but otherwise the funeral ceremony is much like that of a white person. Formerly a dead feast was given by the women ten days after the burial, a kernel of corn accom- panying the invitations, and only one man being invited as speechmaker. Pails of provisions were THOMAS WEBSTER. passed around, one be- ing given to each per- son present, and a dish was set on the table for the deceased; out of the latter all partook in common.

The Onondagas still pound much of their corn-a soft white variety which they esteem highly-in wooden mortars about two feet high, using a wooden pestle four feet long with a handle in the middle. For bread the meal thus produced is mixed with beans. They are quite

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THE ONONDAGA INDIANS.

ingenious in wood work, and make bows, arrows, snow-snakes, baskets, etc. Their wampum, it is said, was originally made of pieces of wood stained black or white. The invention is ascribed to Hiawatha, who gathered white shells and called down a wampum bird for the purpose. Thomas Webster, the Onondaga keeper of the wampum, gives the tra- dition thus: "There is a tree set in the ground, and it touches the heavens. Under that tree sits this Wampum. It sits on a log. Coals of fire [council fire] is unquenchable, and the Six Nations are at the council fire held by the tribe. Tah-too-ta-hoo, a member of the Bear clan, is the great chief here. He has a descendant in our tribe to-day. His name is Frank Logan. One of the uses of the wampum is for a symbol in the election of officers. The wampum bearer keeps the treaties of the nation." Frank Logan belongs to the Eel clan and is a Cherokee descendant. Thomas Webster is of the Snipe clan; he is a consistent, thorough Pagan, and interpreter to the Onondagas, who re- .tain the custody of the wampums of the Five Nations. There are eleven of these historic wampums, each fraught with traditional story of persons and events.

Among the Onondagas feasts, sacrifices, and dreams formerly held an important place in their tribal ceremonies, and although a number of these ancient practices are still observed many have passed. wholly into oblivion. The Dream feast occurred in January or February and intensified all the follies of the ordinary dream. The False Faces, described by John Bartram, form a sort of secret society and are still a prominent body. Green Lake, west of Jamesville, was the reputed ancient resort for their greatest mysteries. Fairies seldom appeared. but a precipitous bank of bowlder clay in the ravine east of the Castle is regarded as their favorite sliding place. In some of the feasts there is a dance for the Thunders, to whom tobacco is offered in dry seasons to relieve drouth. He-no, the Thunder, figures in several Iroquois stories. The Maple dance, called Heh-teis-ha-stone-tas (putting in syrup), has ceased, owing to the absence of maple syrup.

The sacrifice of the White Dog in point of time corresponds to and takes the place of the old Dream feast, and even retains some of its features. It is the most important of all the Pagan usages. The white dog is now seldom burned among the Onondagas. It is an an- cient custom whereby the sins of the people are supposed to be gath- ered by the chiefs, who by some vicarious mystery lay them upon the head of a perfectly white dog, without spot or blemish, and organically

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sound. A single black hair would destroy the efficacy of the victim. The dog is strangled; not a drop of blood is shed; it is then fancifully painted and carried into the council house. In the afternoon the sacri- ficial ceremonies commence. The accompanying engraving represents the sacrifice which occurred at Onondaga Castle on January 18, 1872, when Captain George was the great chief, arrayed in all the splendor of his office, standing in the foreground.

C.S.R.

SACRIFICE OF THE WHITE DOG, JAN. 18, 1872, CAPTAIN GEORGE, HIGH PRIEST.

The feast, when fully carried out, lasts fourteen days, the first three being devoted to religious services and the confession of sins. Then follow three days of gambling, on the last of which the False Faces visit houses and poke in the ashes; on the seventh and eighth days the False Faces come to the council house in a body. These are known as medicine men, and their function at this time is to go through the ceremony of chasing out witches and devils. On the ninth day, called Koon wah-yah-tun-was (they are burning dog), the white dog, now strangled and painted, is carried out and burned on a pile of fagots. This proceeding is best described by the following extract from a con- temporary periodical :

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THE ONONDAGA INDIANS.

Captain George, who, as head chief of the nation, acted as high priest, entered the council house and proceeded to array himself in a white tunic, the sleeves of which were bound up with white ribbons. He then girded himself with a belt of beads, and placed upon his head an adornment that might excite the admiration of the most fashionable of milliners-it was so light and feathery. Taking his seat in the center of the room, he waited in solemn silence for a long time. At length the solemn moment arrived, and so impressive were the proceedings that the only white men permitted to be present felt themselves compelled to uncover their heads and cease their labors. Rising slowly and majestically, bearing a long white wand in his right hand, Captain George commenced a chant in the Onondaga language; passing slowly around the typical dog from his position at the east he proceeded to the south, west, and north, and then returned to his former position, where he consulted with one of the chiefs. This proceeding was repeated three times; and then, as if he had gathered all the sins of the people, he approached the dog and uttered a pathetic lament. After this the body of the victim, which was laid upon a rough bier, was gently lifted up and borne to the place of sacrifice by the hands of the chiefs of the nation. The high priest then, standing at the east side of the altar of sacrifice, solemnly committed the victim to the flames. The sacrifice was completed; the atonement made.

The sins of the people were expiated, and general joy was mani- fested by the firing of guns and mutual congratulations. Formerly two white dogs were burned, but now only one is sacrificed. When the full ceremony is carried out the tenth day is given up to dancing by the children, who with adopted persons are named; the eleventh is for the dance for the Four Persons, Ki-yae-ne-ung-qua-ta-ka; on the twelfth are held dances for the Holder of the Heavens, and on the thirteenth occurs the dance for the Thunders. The next morning the men and women take opposite sides in gambling, and if the men win it will be a good season. Between seven and ten days later the False Faces search houses, receive gifts, and dance at the council house.

This feast was formerly attended with ceremonies of the most inde- cent character, but within recent years it has been shorn of its exces- sively objectionable features and materially shortened in the period of its observance. Even many of the rites previously mentioned have been dropped. Since the celebration of 1872 but few burnings of the white dog have occurred at the Reservation. The last one, and the only one of the kind in several years, took place on January 18, 1896. New Year's dances, however, are still continued annually.

The Planting dance, Ne-ya-yent-wha-hunkt, occurs just before plant- ing time in April, and is thought to invoke the aid of the Great Spirit in conferring a favorable spring. Next comes the Strawberry feast or dance, Hoon-tah-yus (putting in strawberries), which procures more

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berries. The Green Bean dance, Ta-yun-tah-ta-t'kwe-t'ka-hunkt (breaking the bellies), has as its idea the protruding of beans in the pod. Then comes the dance of the Green Corn, T'unt-kwa-hank cha ne-kah-neh host ha, with which many white people are familiar. This takes place in September of each year; it is attended by the usual fun and dancing, and more than any other Indian feast of to day is wit- nessed by scores of visitors. The last is the dance for the Harvest, T'unt-kwa-hank cha ne-unt-hent-tees-ah-hunk (all is finished), which is celebrated after the crops have been harvested.

The war dance, death dance, and other kindred ceremonies have largely or wholly disappeared, except as they are incorporated with or form a part of the feasts and observances previously mentioned. Witches, too, are no longer known, although as late as 1803 four women were accused of witchcraft: one confessed and repented, and burned her "implements" of incantation; the other three were toma- hawked on a hill east of the Castle and buried among the rocks.

Brief mention may be made at this point of the distinguished Onon- daga chiefs. Dekanissora, prince of Indian orators and diplomatists, flourished from about 1680 to 1730. He is supposed to have followed Garungula, the Nestor of the Five Nations. One of their contempor- aries was Kanahjeagah (Black Kettle). Canassetago figures promi- nently in the transactions of the League from 1734 to 1783. Oundiaga was the first war chief of the Onondagas during the Revolution, car- ried mail between Onondaga and Oswego about 1807, and died near Oneida in 1839, aged ninety-one. Kawhicdota was his contemporary, and the father of Ohhenu (Captain Honnos). Contatauyou (Hand- some Lake) has been noticed, as has also Ossahinta (Captain Frost), whose portrait appears on page 182. Among the latter's associates were Ohkaayungk (Onondaga Peter), Kahayent (Captain Joseph), Og- hatakak (Captain Joseph, 2d), Dehatkatons (Abram La Forte), and Uthawah (Captain Cold), the latter for many years keeper of the coun- cil fire of the Six Nations, at Tonawanda, where he died in the autumn of 1847, when this sacred symbol was restored to its ancient hearth at Onondaga, to the keeping of Dehatkatons.

Ossahinta belonged to the Turtle tribe, and at the time of his death, which occurred at Onondaga Castle on January 24, 1846, at the age of eighty-six, was supposed to be the only person among the Iroquois who perfectly understood their policy of government, the forms of or- ganizing their councils, and the usages of their Pagan rites. The nation

CAPTAIN GEORGE. Plate Loaned by the H. J. Ormsbee Engraving Company.

Photo. by Ryder in 1865.

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conferred upon him the honorary title of war captain. He wielded a powerful influence, was strictly temperate, and enjoyed universal re- spect and confidence. He was buried in the Indian cemetery at the Castle.

The Onondagas have from time immemorial furnished the "king " (Tahtootahoo) of the Confederacy, who has usually resided on their Reservation. Ossahinta (Captain Frost) held this distinguished office for many years, and was succeeded by Abram La Forte, who was fol- lowed by Captain George, who married the latter's widow.

Captain Samuel George was the last of an illustrious line of chiefs, and held tenaciously to the faith of his fathers, which was Paganism. He served with the Americans in the war of 1812, and on one . occasion, without rest or sleep, ran 150 miles to bring an important message to the American army. He was emphatically the leader of his race, enjoying not only their confidence, but also the respect and esteem of the whites. His word was law; his utterances were unquestioned. He was leading war chief (Zi-wynk-to-ko-noe) of the Onondagas from the death of Captain Cold in 1847 until his death; and for more than twenty years he served also as head chief (Ha-no- we-ye-ach-te) of the Six Nations. Under him the tribe made good progress toward civilization. He died at his home about a quarter of a mile from the council house on the evening of September 24, 1873, aged seventy-eight, and was buried with Christian ceremonies on the 26th. After a brief service at the house, conducted by Rev. James M. Clarke, rector of St. James's church, Syracuse, the coffin was borne to the Church of the Good Shepherd, where it was received by Bishop Hunt- ington and placed upon a bier in the open air. The Bishop, standing on the steps of the little edifice, delivered a most beautiful and appro- priate address, Daniel La Forte acting as interpreter. The remains were then uncovered that the assembled people, both Indians and whites, might look for the last time upon the departed chieftain, who was clothed in full warrior costume: across his breast was his wampum belt, and upon his head were his cap and feathers. Thence the body was borne by four young braves to a spot near the council house, where it was lowered to its last resting place.

The present head chief or " king " of the Six Nations is Frank Logan, of the Wolf clan, who was born in 1857. The Onondaga nation is governed by twenty-seven chiefs, all but two of whom belong to the Pagan party. The ruling or principal chiefs, fifteen in number, are chosen by the females of the families represented.

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THE ONONDAGA INDIANS.

The present chiefs of the Onondagas are Frank Logan, Thomas Webster, John Green, Asa Wheelbarrow, Charles Green, William Hill, John Hill, Peter George, John R. Farmer, James Thomas, George Venevera, William Lyon, Billings Webster, Daniel La Forte, George Crow, Baptist Thomas, Charles Lyon, Andrew Gibson, Wilson Renben, Jacob Scanandoah, George Lyon, Levi Webster, Hewlett Jacobs, Jacob Bigbear, John Thomas, Enoch Scanandoah, and Abbott Jones. The last two are not Pagans.

Dinah John, familiarly and widely known as "Aunt Dinah," was long one of the most picturesque figures among the Onondagas. She was eccentric, kind hearted, simple, and frank, and after the age of ninety frequently walked from the Castle to Syracuse and back. When asked as to her church relations she placed her hand npon her head, saying, "I'm 'Piscopal here;" then placing her hand upon her heart, she added, "I'm Methodist here." She was born on the Reservation, where she lived all her life, and died there May 26, 1883. Her remains were buried with Christian ceremonies in the little cemetery at the Castle, where her grave is marked by a tombstone, five feet high, upon which is this inscription : "Aunt Dinah John, died May 26, 1883, aged 109 years." This monument was erected by a number of Syracusans and was unveiled July 7 of that year. Many authorities have given her age as 107, and one antiquarian places her birth "early in 1774." The photograph from which the accompanying plate is made was taken by Philip S. Ryder, of Syracuse, when she was 100 years old.

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Onondaga's centennial. Gleanings of a century, Vol. II, Part 14

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