USA > New York > Onondaga County > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 10
USA > New York > Onondaga County > Syracuse > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 10
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).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67 | Part 68 | Part 69 | Part 70 | Part 71 | Part 72
"The 18th. While my boatmen are putting their canoes in order, one of thsee good Christian women made me baptize her two-year-old child, in order. said she, that it may go to heaven with its little sister. formerly baptized, whom this people here have massacred. I baptized there another little innocent, who was gasping in death.
"The 19th. We pursue the journey on the same river, which is of a fine width and deep throughout, except some rapids, where it is necessary to get into the water and draw the canoe, fearing lest the rocks should break it.
"The 20th. We arrive at the great Lake Ontario, called the lake of the Iroquois. This lake is in a fury for the rage of the winds after a storm of rain."
As far as we know this was the first time a white man had been down the river, or stood at Oswego, and Le Moyne was the first European to set foot on the sites of two important eities of New York.
They quietly coasted the shores of Lake Ontario. Angust 23d. "We arrive at the place which they destine for our house, and a French settlement. There are charming prairies, good fishing. an access for all nations. I found new Christians there, who confessed themselves and furnished me devotion in their sentiments of piety." This was at Salmon river, the enstomary landing place in going to Oneida and Onondaga. Leaving there after the gale was over, they were east on an island in Lake Ontario. September 6th Le Moyne was at Montreal, and "at Quebec the eleventh day of the month of September of this year, 1654."
.
77
PAST AND PRESENT OF ONONDAGA COUNTY
In 1655 some Onondagas came to Quebee and ratified the peace, bringing twenty-four presents, of which eight were for the Hurons and Algonquins. There were eighteen in the party, and they asked for French soldiers to defend their town against the Eries. "They also appointed us a place in the center of all their nations, whenee we hope, if God favors our enterprises, to erect us a new Ste. Marie, similar to that which we formerly saw flourishing in the land of the Hurons." At this time the Mohawks were termed the Lower Iro- quois, "and we take the Onnontaeronnons and other nations for the Iroquois from above, or the upper Iroquois, because they advance further ascending toward the source of the river St. Laurens, and they inhabit a country full of mountains. Onontae, or else, as others pronounce it. Ouontagne, is the prin- cipal village of the Onontaeronnons, and it is this place where our journey is made."
Fathers Joseph Chanmonot and Claude Dablon were to arrange prelimi- naries for the colony. "The first possessed the tongue, the heart and the spirit of the savages ; the second is newly come from France, in the design and desire of this mission." Dablon wrote this picturesque journal, full of humor and a quaint philosophy, and one is tempted to give it entire. As usual at that time they placed the entrance into the lake below the Thousand Islands, giving a graphie account of these, "after which one discovers nothing but water on all sides." September 29 they came to Otihataugue, at the mouth of Sahnon river, having a hearty welcome there, and describing the place at length. "Otihatangue is a river which empties into Lake Ontario. It is narrow at its mouth, but very wide in its ordinary bed. It is rich in prairies, which it fertilizes, and which it divides into a number of higher and low islands, " etc. Thence eame most of the salmon used at Onondaga.
The Hurons wished for public prayers, and were gratified. Chanmonot also met Otohenha, a Petun friend, who gave him much news, having gone the previous winter with the Onondagas against the Eries. A town was de- stroyed, and he found a IIuron Christian among the dead, and some Huron women were among the captives. On the 30th they left the lake to go by land to Onondaga, meeting a war party of sixty Oneidas in the afternoon, led by Atondatoehan, who had been at Montreal on the second Oneida embassy there. A merry couneil followed, the sixth present made the French masters of the river Otihatangue.
This meeting detained them, but they were on the way to Onondaga November 1. meeting that day Therese Oionhaton, a Iluron woman, who had come three leagues to see Chaumonot. After marching a dozen miles.or less they camped by a stream. One more camp was made before they came to Tethirognen. "This is a river which leaves the lake called Goienho (now Oneida). Oneiout (Oneida), the village of one of the nations of the upper Iroquois, is above this lake, which, contracting, forms the river Tethiroguen (now Oneida), and afterward a sault or a cascade of a high fall (Oswego Falls), called Ahaouete. As soon as we had arrived at this river, the most notable among a good number of fishermen that we met there, eame to make their compliments, and afterwards conducted us to their best cabins. The
78
PAST AND PRESENT OF ONONDAGA COUNTY
4th, November, we made about six leagues, always on foot, encumbered with our small baggage. We passed the night in a field at four leagues from Anontague." Two miles or a little more to a league is a fair estimate for these leagues in the woods.
Next day a great chief, named Gonaterezon, met them a league from the town, greeted them pleasantly, and led them to a spot where the Ancients awaited them, half a mile from Onondaga, probably near the foot of Indian Hill. Okonchiarennen, an old chief, made an address of welcome for a quarter of an hour, to which Chaumonot made a proper reply. This good old Indian custom has come down to us. "All the people listened with attention and admiration, enraptured to hear a Frenchman speak their language so well."
Then they were led through two rows of people. "Others ran after us, others presented us their fruits until we arrived at the town, whose streets were very clean, and the roofs of the cabins covered with children. At last we entered into a great cabin, which had been prepared for us, and with us all those it was able to contain." Feasting followed, but that day, being Friday, they declined all but beavers and fish. The next day they could urge no seruples, yet Chaumonot found time to visit the sick. "Sunday terminated by a great concourse, as much of those who came to worship God, as of those drawn there by curiosity." At a seeret council of fifteen chiefs that day they agreed to build a chapel.
"The 11th, while the father was working to raise again the foundations of the Huron church, a visit was made to the salt fountain, which is only four leagues from here, near the lake called Gaumentaa, the place chosen for the French habitation, because it is the center of the four (upper) Iroquois na- tions. . . The fountain, of which one makes very good salt, intersects a beautiful prairie, surrounded by a wood of high forest trees. At eighty or one hundred paces from this salt spring is seen another of fresh water, and these two opposites take birth from the bosom of the same hill." These springs were not at the fort site, as some have supposed, but at Salina, the prairie being the marsh. A later relation (1657) distinctly says there were no salt springs near the fort.
The Erie war was not yet over, though the power of that people was broken. An Erie boy, nine or ten years old, was to be burned November 12, and Chaumonot resolved to baptize him. Ordinary means seemed impossible. "The father then, having seen him and spoken to him, made a semblance of .thirst ; they gave him water. Ile drank it. and in doing so purposely trickled a few drops into his handkerchief. It needed but one to open the gate of heaven to him. He baptized him before being burned." Though tortured for two hours he uttered not a ery.
"The 14th, which was a Sunday, could not better commence than by the HIoly Sacrifice of the Mass, which we celebrated on a little altar in an oratory used in the cabin of Teotonharason ; this is one of the women who went down to Quebec with the ambassadors. She is highly esteemed for her nobleness and wealth, but notably because she has openly declared herself for the faith." The influence of women is often alluded to, nor has it yet been lost. The
79
PAST AND PRESENT OF ONONDAGA COUNTY
couneil opened with publie prayers that day, but Cayuga deputies came, and their formal reception delayed business till the next day.
November 15 Chaumonot again opened the grand couneil with public prayers, the French kneeling. while the Indians were silent and attentive. He also made thirty presents, each with a speech, which Dablon praised in high terms. On the most beautiful belt of all he preached. "He had a rea- sonable space for promenading and for publishing with pomp the word of God." Ilis symbols of dead branches for their former chiefs, and green ones to show their successors, in whom they were restored, of the ashes which represented Teotegnisen, who had died at Three Rivers, Canada, and others emblematic of the French who were dead, mingling these to show their lasting union, appealed effectually to the Indian mind. Altogether Dablon had reason to be proud of Chammonot. No Dutchman could talk like him.
The results of the Erie war thus far raised their opinion of the fathers. Three or four thousand men of that nation had been conquered by twelve hundred Iroquois, after desperate fighting, and it was well known that the Onondaga leader had been baptized by Le Moyne. Because they had promised to receive faith they were victorious, some said.
November 16 suitable responses were made, Sagochiendagehte, the princi- pal chief, otherwise Garakontie, making these through another. Six songs were used, all joining in the refrain. Beautiful, indeed was the land in which the French would consent to dwell. This was good news, a heavenly speech, indeed. Beautiful were the voices on either side that spoke of peace. They saluted these new friends, and accepted the heaven of which they were told. Away with war, with all its horrors! They had been insane ever to wield the ax. Now they would be brothers and bid farewell to arms. Everything was beautiful, for the great peace had come. Four fine presents followed.
"The third, and the most beautiful of all which appeared here, was a collar composed of seven thousand beads, which was nothing, however, in comparison of his words: It is the present of the faith, said he, that is to say. 1 am really a believer; it is to exhort you not to be weary in instructing us; continue to go about through the cabins; have patience. seeing our little wit in learning the prayer; in a word, put it well into the head and heart. Thereupon, wishing by an extraordinary ceremony to make his ardor shine. he takes the father by the hand, makes him rise, leads him into the midst of all present, throws himself on his neek, embraces him, hugs him, and holdling in his hand the beautiful eollar. makes a belt of it for him, protesting that he wished to embrace the Faith as he embraced the Father." .
. A Cayuga chief followed, speaking first, and then singing and dancing. This is what he sang: A, A, ha, gaiandere! gaiandere! That is to say prop- erly, in the Latin tongue. Io : Io : triumphe ! and then E. E. he gaiandere, gaian- flere !O, O, Ilo, gaiandere! gaiandere! IIo explained what he meant by his Gaiandere, which signifies among them very excellent things. He said that what we others called to ourselves the Faith, ought to be called Gaiandere among them. . . . The Onontagueronnon, who is the Father, and Oigoen and Onneiout, who were his children, would embrace the Faith." All went off well.
80
PAST AND PRESENT OF ONONDAGA COUNTY
the day having begun with the Eucharist and the baptism of three children. Of two of these Dablon said: "Behold properly two baptisms, with some serviees of the church." Often they were quite informal. This was not all. "This beautiful day was ended by the instruction of a seore of persons of this town, who presented themselves anew to pray."
On the 17th "they brought us to take the measures of a chapel. It was built the next day, and as a good omen, it was the day of the dedieation of the church of St. Peter and St. Paul. It is true that in place of marble and all precious metals, one used only bark. As soon as it was constructed it was sanctified by the baptism of three children." This first Christian ehapel in New York west of Albany was on Indian hill, Lot 9, Pompey, and two miles south of Manlius village. Another was built there the following year.
November 28, "the first Sunday in Advent, there was made the first sol- emn eatechisin in one of the most considerable cabins of Onontague, our chapel being too small." The whole service was spirited. Soon after there were baptisms of old and young. The second Sunday in Advent was much like the first, concluding with the baptism of Teotonharason's grandmother, the oldest women in the country. "The oldest say that when they were children this one was already old, and as wrinkled as she now appears, so that she passes for many hundred years."
Christmas Eve Father Chaumonot made a feast, and there were early serv- ices in the chapel on Christmas Day. Teotonharason was the first one baptized in 1656, and she died the following year. A large number of Cayugas and Seneeas came to Onondaga in February, and with them were many Huron Christians, whom Chaumonot was glad to meet. Dablon described many eurious eustoms, and among these what followed the killing of an Erie girl. Toward evening it was eried "through the streets and by the cabins, that such a person had been put to death. Then each one began to make a noise with his feet and hands; some struek with sticks on the barks of the cabins to frighten the soul of the deceased, and to drive it away."
He told of the war feast, and that of the New Year, which was a Satur- nalia of the wildest description. Then there is the pathetic tale of the Erie boy, whom Ahahiron first adopted, and then tortured as the forty-first victim to the memory of his brother. With these are mingled bits of folklore.
Bnt the Onondagas became impatient for the coming colony. They told the missionaries the people "have not ceased all this winter to go in a crowd into the chapel to pray and be instructed. Yon have been very well received in all our cabins when you have been there to teach; you ean not doubt our good will." Was their request for a French post to be disregarded ? Something must be done at once or not at all. So Dablin crossed the rotten iee of Oneida lake, and after a fearful journey of three weeks reached Mon- treal.
THE BOTANIC INFIRMARY IN 1844 .-- From an old wood cut.
-
THE OLD RED MILL.
81
PAST AND PRESENT OF ONONDAGA COUNTY
CHAPTER VIII.
THE FRENCH COLONY AND FORT.
Dablon's arrival in Canada had the desired effect, though in the face of some Mohawk opposition. Some time before some Seneca ambassadors were in Canada, and one was accidentally shot by a Mohawk while hunting, near Three Rivers. This nearly occasioned war between the two nations, but it was settled by arbitration. It was some time, however, before the Mohawks ceased to fear an attack from the Senecas, asking Dutch protection in case of war. Of the Onondagas they were often jealous, all the more now because their pride and interests were both touched. The French had slighted their offer of a residence in the Mohawk country; the Onondagas had disregarded official etiquette, but the question of trade came in also. The Mohawks were angry, "having a great interest for their commerce, as the Onnontaeronnous were always obliged to pass through their country." Just what their board of commerce resolved does not appear, but there came aggressive action. For instanee, a Mohawk chief spoke strongly against the Onondagas at Three Rivers. Just in time to answer him appeared "Jean Baptiste Ochionagueras, Onnontagueronnon captain, who, having embraced the faith within two years, and from that time having a heart entirely French, procured by his influence the peace which we have with the upper Iroquois." Then a Huron who had escaped from Onondaga, tried to hold back the colony, perhaps with good rea- son, but failed to do so.
At last the colonists were ready to depart. Of the Jesuits there were Fathers Francis le Mercier, Rene Menard, Claude Dablon and Jacques Fremin. with Brothers Ambrose Broat and Joseph Boursier. Father Chaumonot was still at Onondaga. The French escort of fifty men was under Mons. Du Puys. When they left Quebee, May 17, 1656, there were in the fleet some Senecas. Onondagas, and a few Hurons. A party of Mohawks maltreated the French, Onondagas and Hurons in the rear canoes, but at last made exeuses. fearing a war with the Onondagas, for the league was yet new.
An advance canoe was sent to Onondaga from Montreal, that town being left the 8th of June. There the party had embarked in twenty canoes, one of which bore a banner, "which was a great name of Jesus painted on a beautiful white taffeta." The Onondagas retaliated on a party of Mohawks that day. taking all they pleased from them. June 27th they passed the last rapid and provisions began to fail. July 3d they reached Otiahataugue, hoping for relief at that noted fishing place. They fired cannon, but no one was there. as it was not the fishing season. A messenger was sent to Onondaga for relief. They could catch nothing, but found a few eranberries. "It had ahnost no taste or substance, but hunger made us find it excellent."
From this suffering the place became known as Famine river. Charle- voix connected it with De la Barre's army, but it appeared before that time.
82
PAST AND PRESENT OF ONONDAGA COUNTY
They were still hungry when they reached Oswego. The rapid water there appalled them, but in the morning they faced the breakers, which were almost too much for them. They advaneed but one league in all the day. Then came relief. First a small canoe and then two large ones reached them with pro- visions sent by Chammonot and the Onondaga chiefs. Feasting followed, with hearty rejoicing, for, said the writer, "One fine day effaces the memory of ten bad."
The salmon, too, were in the river and were easily killed with swords and oars. A great chief met them in the evening of July 10th, weleoming them to the country in the name of the four upper Iroquois nations. The Mohawks did not share in this. At 3 p. m. on the eleventh they entered Lake Gannentaa. When they reached the site of Liverpool they fired their five small cannon, a new sound in Onondaga, followed by a discharge of all their small arms. in which the Onondagas were equally expert. In five ranks of four canoes each, the little fleet came on. Then a second salute was adroitly fired before landing, to the great delight of all. On two high platforms the Aneients made them welcome, but the stately ceremonies were interrupted by a heavy rain. This did not prevent personal congratulations.
"The next morning, the 12th of July, we chanted the Te Deum, in giving thanks for our happy arrival, and took possession of all this land in the name of our Lord Jesus Christ, dedicating and conseerating it to him by the Holy Sacrifice of the Mass. The Sunday following, which was the 16th of the same month, we accomplished a vow which we had made in the dangers of our voyage, promising God to commune all together if He would give us grace to see ourselves in the land which we sought. Having obtained this favor, all our French received the holy bread in a Mass, which was chanted Very solemnly. It was there that we displayed all our ornaments, which seem poor in Franee. but which passed here for very magnificent."
The taking possession of Indian lands involves some eurious questions. The New England doctrine was simply set forth by the excellent Governor Winthrop of Massachusetts: "If we leave them sufficient for their use, we may lawfully take the rest, there being more than enough for them and us." In New York and afterward in the United States generally, Indian lands were to be purchased, usually at nominal prices, and perhaps under a very gentle pressure, or by sharp praetiee, but still purchased. This was so in Pennsylva- nia, where the Walking Purchase long disturbed the publie mind. Even Wil- liam Penn did not hesitate to tell the great Onondaga chief, "the Emperor of Canada." that "The King of England, who is a Great Prinee, hath for divers reasons granted me a large country in America, which, however, I am willing to enjoy upon friendly terms with thee." The French disdained half-way measures. Within certain limits all Indian lands belonged to them, and might be disposed of as they saw fit. So in the allied documents of the Bur- row's edition of the Relations is a translation of a deed given to the Jesuits at this time, part of which follows. There was granted and given to them :
"Ten leagues of space in every direction-that is to say, ten leagues front and ten leagues depth-and where they shall choose to establish themselves
83
PAST AND PRESENT OF ONONDAGA COUNTY
in the country of the upper Irocois, called Onondageoronons, be it in or near the village of Onondage, or at Gannentae, or, as is said, in that place where they shall judge most convenient to them, the said space and extent of ten leagues square is to be possessed by the said reverend Jesuit fathers, their successors and assigns, in freehold forever."
The grand seneschal of New France was enjoined to put them in posses- sion. The governor had also "caused a fort to be erected on Lake Gonontaa. and granted to sundry private persons some Iroquois lands, for which deeds have been executed." This was dated at Quebec, April 12. 1656, five weeks before the colony lefl. Within this space was the Onondaga town, but its people probably never knew that it had been given away without asking their consent.
The site of the fort was on Lot 106, Salina, as is generally agreed. Dr. Holbrook told Rev. Dr. Adams that the French fort was nearer Liverpool than Salina, and was a picket of four acres. The fort proper enclosed one- aere, with a blockhouse at the northeast corner, and a bastion in another. "There Dr. H. dug up briek. An oak tree, sixteen or seventeen inehes through, over a grave." Dr. Adams said also that the traces of Frontenae's fort, south of Liverpool, could still be seen in 1834. There were no rattlesnakes there, as there were near the salt springs, and the account goes on: "Monday. the 17th, they commenced to work in earnest to lodge us, and to make a good redoubt for the soldiers; we have placed it on an eminence, which commands the lake and all neighboring places."
While work went on there Father Le Mercier went with fifteen soldiers to the Onondaga town, "distant five small leagues from our dwelling." They made a fine salute on entering, and were well received. Soon after another band eame, beating the drum, and in fine style. The grand council would meet next day. July 24, Achiendase, as the Onondagas called the Father Superior, reconciled the Seneeas and Mohawks, while Chaumonot arranged the presents tastefully and spoke on each one. Before these were made, how- ever, there was another striking seene. "All our French threw themselves upon their knees, put down their hats and joined their hands, intoning with a high voiee the Veni Creator at length." This appealed to the Iroquois, who habitually used intoning in their councils.
July 27 they returned to the lake, where a house was being built, to be called Sainte Marie of Gannentaa. A new chapel was built at Onondaga in August, for the mission of St. John Baptist. and part of the fathers remained there. Father Menard went to the Cayugas with two Frenchmen, and Chau- monot went to the Senecas. At one time Chaumonot and Menard visited the Oneidas, returning thence safely, though they had been warned of danger.
At the lake the French suffered greatly from sickness, forty-eight persons being sick with a fever, two of whom died, but the Onondagas were kind and the rest recovered. Then came the killing of the Hurons who were on their way to Onondaga with Father Ragueneau, and at last all were aware of a plot to cut off the colony.
84
PAST AND PRESENT OF ONONDAGA COUNTY
There are several accounts of the evaenation of the French fort at Onon- daga lake, two of which are well known, and may therefore be briefly sketched. The other is that of Peter Esprit Radisson, who went there in 1657, and this is given quite fully, for two reasons. One is that a sadly garbled account of it has appeared in popular form, which might mislead some. The other is that it is proper so graphic an account should have a prominent place for the first time in a history of Onondaga. Of course, Radisson's journal, as we have it, was written much later than the events it describes.
One summary of this journal deseribes the fort thus, and may be com- pared with Radisson's own words: "Two high towers, loop-holed for mus- ketry, occupied the center of the courtyard. Double walls, trenched between. ran round a space large enough to enable the French to keep their cattle inside the fort."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.