USA > New York > Onondaga County > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 17
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 17
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October 12 they went to the lake to boil salt, and found three nuts there. They "inquired where the best salt spring was to be found, as there are a great number there." The Indians "advised us not to spend the winter in Cayuga, but rather to remain in Onondaga. For. as they said, we now felt a little at home with them, and had learned to understand their language tolera- bly well, but if we went to Cayuga we would be obliged to learn a different langnage, and thus might mix the two. Hence it would be better to learn one language thoroughly and then proceed." This wise advice they disregarded.
October 16 they heard that Johnson's boat was at the lake, and when they reached the shore nearly the whole town was there. It was a bargain day. The chiefs were seated in the agent's tent, to which they were invited. "The trading began. The people rushed with such great eagerness that they nearly tore down the tent." and so the Moravians went back to the town. They were pleased to find that Johnson and his agent were perfectly indifferent to them and to their work.
"October 26th. A terrible storm had been raging for three days. At times we feared houses would be carried off. There was a continual erashing
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of trees falling in the forest. We were very glad not to have started on our journey to Cayuga. as had been our intention." Preparatory to this David went to Oswego for supplies November 1st, returning on the 4th. Six trading boats were at Oswego Falls, whence goods were carried by land to Oswego.
November 6 they started for Cayuga, passing through the French Camp on Tistis (Nine Mile) creek, and rain stopped them before reaching Skaneateles lake. At noon next day they were at Owaseo lake, becoming chilled by wading its cold waters. Ganatarage, the first Cayuga town they reached in the even- ing, leaving for the principal town in the morning. There David nearly fost his life through the violence of a trader, and they started for Onondaga again November 10. At noon they were at Skaneateles, where two Seneca Indians joined them. Onondaga was reached the next noon, and the Bunt was indig- nant over the treatment they had received, and said such a thing could not have happened at Onondaga. They said: "We saw plainly that the whites have more respect for Onondaga than for any other town, for when they come here they are obliged to conduct themselves properly and quietly."
Notwithstanding all this there was so much drunkenness that they deter- mined to go home for the winter. and started early November 25th. "On the top of a hill near Onondaga we kneeled down, and thanked God for His gracious help thus far, and invoked blessings on Onondaga and its inhabitants. and prayed that the peace of God might rest upon them, and that He would reward them richly for all their kindness toward us."
They passed through two Tuscarora towns, Tiachsoehratota and Tioch- rungwe. and "then went on to the last town of the Tuscaroras, S'ganatees." This was before called Ganatisgoa by them. They were at Anajot (Oneida) in the evening, where there were cries of "Welcome, Brethern!" thence they went eastward to the settlements.
Zeisberger had promised to return the folowing year, and it was necessary he should keep his word. So he left Bethlehem for Onondaga with Henry Frey, April 23. 1753, going on the river to Owego. There they tried to follow the overland trail, but lost their way and had to return to their canoe. Above Owego they overtook the Nanticokes, removing to Zeniinge (Otseningo) on the Tioughnioga. It was a picturesque sight. "As far as the eye could reach you could see one eanne behind the other along the Susquehanna. There were twenty-five canoes, and we were the twenty-sixth. Three canoes were still hehind and would follow."
This was May 27th. On the 29th they reached the site of Binghamton. remaining there till the 31st, when all went to Zeniinge six or seven miles up the Tioughnioga, which was an Onondaga village, but included a few Shaw- nees. The Nanticokes settled about three miles below. June 4 they went up the river in a eanoe, and came to Chenango Forks, the branch there being called Anajotta, because it led to Anajot. The main stream was then the Tiohujodha. The next branch on the east side was called Schio, now Otselie. Near the site of Cortland the east branch retained the river's name. but the west branch was the Onogariske, flowing from the Tully lakes. It was then shallow, though the direct course, and they followed the east branch for some
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distance, erossing over the ridge and the Onogariske creek to the Owego trail. At noon they were at Lake Ganiatareske in which the ereek rises. Beyond this the trail divided, one leading to Tueyahdasso, and the other to Onondaga. Soon they were at Lake Oserigooch, where David found his camp of nine years before, and the names they cut on the trees.
Beyond this lake they camped for the night, descending a steep mountain in the morning. "At the foot we came to a creek which flows north through Onondaga, and is called Swenochsehoe. The Lakes on the mountain, of which there are three, flow in a southeasterly direction. The trail leads down along the ereek and is erooked as snake fences, because of the trees which often lie across the road, and the sloughs." The road grew better and they soon reached the town. "We passed through the plantations where the Indians were hoeing the corn; they hailed us, saying, 'Welcome, Brethren!' "
June 9 they appeared before the council and their message was intoned as usual. The Moravians made themselves useful, ehopping down trees for the women and cutting wood. At the end of the month Andrew Sattelihu came with a message from Virginia. July 18 they began a trip to the Mohawk river, passing through the Tuscarora towns of Tiochrungwe and Sganatees. On their return they passed through Oneida lake reaching Oneida river August 6th. "A short distance down the river we met quite a number of Onondagos fish- ing." Notes on this have already been given. Two fisheries were in the river below this, and they came to another in the Seneca river. August & they were at Onondaga again.
The wife of their host died on the 12th, and the Bunt asked them to make a coffin, which they did. "The whole day long we heard nothing but wailing and howling, all ornaments were laid aside and torn rags put on. At noon food was brought for the dead one, and they partook of it all together."
The Bunt now proposed they should visit his fishery at Tioneton (Cross lake) and they reached it on the 15th. Eels were abundant there. The Bunt led them "to a place near the river where there were two stones which, he said, had onee been an Indian who had been petrified, and these were his head and body. They offered sacrifices to him so that they might catch much fish, and we found tobacco there that they had sacrificed." The chief Zagana was also fishing there. On the 25th they finished and launched a canoe for the Bunt. "They were much pleased and said there had never been a canoe of that kind in the neighborhood." At the fishery at the site of Baldwinsville they visited the chief Gaschwechtioni, who was in charge there. Ile was Red Head who died in 1756.
September 6 "Mr. Johnson came into the lake with three boats. In the evening the Six Nations held a general dance. Saturday, 8th. The treaty was held, and we went there also. A place in the lower part of the town was pre- pared, where they assembled. All the people went to the lake to meet John- son and led him forward. We greeted him, and he greeted us in passing. Many Indians of all Nations who knew us, eame and shook hands with us. and greeted us very kindly. When all the ceremonies were ended, the Treaty
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began and lasted until evening. After it Mr. Johnson came and asked us how long we had been here, and how long we intended to remain, whether we were pleased with the place, and what we thought of the Indians. Did we find them approachable ? (For he said we would be obliged to learn their language in order to promote the cause of religion among the Indians). We told him that as yet could express no opinion. we were pleased with the place, but must first of all know the language. He took leave of us, and returned to the lake with his people."
Next day they "went to the lake, as almost all the inhabitants had gone there to close the treaty. No refreshments were offered today." Some Oneidas told Zeisberger that, having partly learned their language he should have come to their town and continued it. "Instead he settled in Onondaga. and had thus become half an Onondaga and half an Oneida," a true remark.
On the 11th they built a cabin as a shelter from drunken men. "We had scarcely finished our work when the whole drove came up from the lake. Johnson had made them a present of some rum." A drunken row followed. "They almost killed each other; some burned themselves, and others were beaten to cripples." . It was merely a little worse than frequent scenes.
On the 22d " We repaired the bridge for the Indians, who called out many a 'Niarwo.' The whole town rejoiced to have a good bridge, particularly the old people. They brought us plenty of food." Then the head chief wished them to make him a Moravian canoe, which they did. This chief told them "much Indian history and related how the first Indians had come into the land. He said it must be more than one thousand years since they were in this country, and that the first Indians had come down from Heaven. He also told us that the Six Nations were a very bad people, for they had eaten human flesh ; however only during war time."
October 13 they started for home and reached the end of Onondaga creek. Next day they "reached the Susquehanna Lake Onokariske (Big lake in Preble), went down the outlet of the lake for some distance and camped in a hunting lodge." On the 17th they finished a canoe at the fork below Cortland and went down the river. At Zeniinge they visited the Onondagas and Nanti- eokes on either bank, spending some time with Old Cossey, head chief of the latter, and then went prosperously home.
The next Moravian visit to Onondaga was in 1754, where Charles Freder- iek and David Zeisberger remained till the following year. This journal is not so full as could be desired, nor are all the dates accurate. They went by way of Albany and Oneida lake. July 21 they reached Onondaga in the after- noon, having stopped at Onondaga lake over night ; a council was immediately held. The Nanticokes sent a message on the liquor trade, and on this a council was held on the 24th. "Toward evening they again assembled, and brought with them eight or nine women. The women usually bring in the supplies of rum, therefore they should be interested listeners also."
The Nanticokes sent belts and "a letter written on a piece of wood with black paint, in which one stroke represents God; a second a eity; a third the
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Devil; a fourth hell, etc., etc., showing that it is of no use for a man to do his drinking in secret." The Devil would torment him. "He has a great kettle of boiling water, and will say to such an Indian: 'Come here! You were fond . of drinking much rum ; now you shall have a great plenty.' Ile will throw the Indian into the kettle, where he will be cooked without dying. Occasionally he will be given a little rest for eatching his breath; then he will be boiled again." The couneil could not agree.
'They went to the lake for salt, and when they returned "fell to writing and studying the language as hard as possible." August 9 "David finished a little log hut for the bear's cub belonging to our hostess." 15th. "A woman from Canada came to our lodge. She was attended by two bateaux, for the purpose of buying the well known root." This was the ginseng. The woman was enterprising, but perfectly safe among a people like the Iroquois.
October 21 they began building a house on which they got a roof Novem- ber 10, and lodged there that night. "Dimensions: thirteen and one-half by twelve and one-half feet inside; the walls of hewn logs, roofed with shingles, for we could get no bark at this time of the year. It is, moreover, the smallest but the best house in Onondaga." That month they went to German Flats for supplies, reaching Onondaga again on the. 22d. They earned "a little bread occasionally by grinding axes, sharpening tools, felling trees, etc."
They were very short of provisions, and David started on a few days hunt with the head chief December 12, leaving Frederick alone. Their hostess hoped he would return with game. "She often says that she doesn't like a lean soup, and I have learned the same by experience. Thus far she has managed to utilize old deer or fish entrails, or sometimes very old blood, so that if it were not for extreme hunger one would rather run away from it than eat thereof. I often wish for just one piece of bread. How we would enjoy it, even if it were Caseava."
January 2, David returned, but with no game. They kept Epiphany. partaking of the Holy Communion. On the 16th "David bled some patients in the town." They were fond of this. 25th. "David finished making a door for some one, and in pay got a little corn." He did a great deal of this kind of work.
In April they went overland to German Flats, returning through Oneida lake in a canoe, seeing many bateaux. May 11 they were at Onondaga again. but left for home on the 18th, returning by the Susquehanna route. The 25th saw them paddling down the Tionghinoga, and they reached Wyoming May 31.
One episode of this visit has been unduly magnified. Zeisberger was not made official keeper of the wampum, but it was placed in his cabin because that was safe. This appears in the Bethlehem Diary for August 2. 1755: "Two points were brought out showing with what esteem Brother David Zeisberger (who was also present) is held at Onondaga. First, when, for example, the . children on the street would say: 'That is an Assaroni' (because he is white) the elders will correct them: 'Aquanouschioni! not Assaroni!' Since he and Charles Frederick have built them their own house the council has given into these brethern's eare their entire archives, a whole pile of belts.
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"Queery: Where now are these archives, since you have left there ? Answer : Our people (as one says, our family to which we belong), have moved into our house, and the archives are still there."
Three Moravian Indians went to Cayuga in 1765 on a question of location, the celebrated Logan being their interpreter. The Cayugas wished to place the Moravian village at the head of their lake, and the deputies said they would report and send an answer "when the eorn would be ripe." They failed to do so, and the Cayuga chief sent this message early in 1766: "Cousins! What kind of eorn have you at Machiwihilusing? You promised an answer to my propo- sition when your corn would be ripe. My corn has been ripe long ago. It is nearly consumed. I think of soon planting again. Why do you not fulfil your promise ?"
The Indians were alarmed and at once sent a deputation to Cayuga, which ineluded Zeisberger and four Indians. April 26. 1766, Zeisberger's journal has this note : "We came to Oweke (Owego), an outpost of the Cajugas, where they keep a chief as watchman on the Susquehanna. We were welcomed and quartered in their visitors' lodge, which has been erected for such purposes." Thenee they went to Cayuga on foot and had a good reception and satisfactory answer.
Later that year it was reported that the Cayuga chief had exceeded his powers, and Zeisberger and Sensemann went to Onondaga to inquire about this. They reached the Nanticoke village at Zeniinge (Otseningo) October 17. and next day "made an early visit to the near by Onondaga town." October 21 they were on their way up the river. "About a mile beyond the Nantikok Town we passed a small Mohikan Town and about 10 or 12 miles further. where the river, which is here about as wide as the Lehigh, again divides. (Chenango Forks) we come to an Onondaga Town."
October 23, near the site of Cortland, they tried the east fork, but had to return, and the next day were detained by snow. October 25 they reached one of the Tully lakes, three or four miles from Onondaga creek, and were at Onon- daga in the evening. Next day they appeared before the council. "The Council House now is the house of Otschinochiata, which is built upon a very high and steep hill, from whence ean be overlooked the whole town and sur- rounding country. During our sessions, and to our honor, the English flag was raised and floated over the house."
They had a warm reception and a satisfactory reply. The Onondagas hoped Zeisberger would stay awhile. "Otsehinochiata said: I thought that you would again build 'yourself a house, as the old one has gone to deeay. Whereupon Brother David answered: You, Onondagas! I am very glad and rejoiced thereat, that I am still in good remembrance among you. and am welcome here. You acknowledge me as an Aquanochsehioni, which I also am. Of this I am glad."
They resolved to visit Cayuga again to make all sure. This they did. re -. turning November 1. "The chief Tianoronto. the speaker. permitted Brother David to look through his doenments. among which was his Warrant from Sir William JJohnson, appointing him the Chief and Speaker of the Onondaga
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nation, together with the great Seal." November 3 they started on their re- turn. In passing we bade farewell at different houses, and all expressed their joy that we had visited them. We rested over night in our former quarters at the Susquehanna lake."
"November 6. Noon; we called in at the Onondaga Town in the Fork. There were, however, very few at home. In the evening we arrived at Zeniinge, and put up again with the Nantikok Chief. where we were welcome. November 7. Visited Canai Town across the water." Thence they went down the river.
This was Zeisberger's lasi visit to Onondaga, but two of his adopted rela- tives visited him the next year. One was Hachsitagechte, his elder brother and a distinguished Onondaga sachem. Tiozihostote was a younger brother, who visited him earlier. The former died at Bethlehem, and the Moravians sent a message of condolence to Onondaga, concluding thus: "Herewith we wipe the tears from your eyes. Grieve not. Hachsitagechte has gone to God."
This branch of local history is somewhat fully treated here beeanse some parts have been heretofore unknown, reposing in the German originals at Bethlehem, Pa. All have been now translated. but all are not yet in print. It will be noticed that these visits were not missions in the usual sense, but pre- paratory to them through mastering the language. Not a sermon was preached, not a publie service, not a baptism occurred. This must be remembered when terming them missions. They made little impression. and this explains School- craft's note: "I called Le Fort's attention to the residence of the Moravian missionary. Zeisberger. He said there was no tradition of such residence, that the oldest men remembered no such mission: that they were ever strongly opposed to all missionaries after the expulsion of the Jesuits, and he felt con- fident that no such person or any person in the character of a preacher. had lived at Onondaga Castle; that there must be some mistake in the matter."
EARLY TRAVELERS BEFORE THE REVOLUTION.
The first white men known to have been in Onondaga county were Cham- plain and his companions. in 1615. He came from the Huron country, toward the Georgian bay, with a large party of Hurons and Algonquins, to attack an Oneida fort about three miles east of Perryville, New York. To do this he crossed the east end of Lake Ontario, coasted the southeastern shore for many miles, leaving the canoes hidden near the bank.
"We continued our journey overland some twenty-five to thirty leagues. In the course of four days. we traversed a number of streams and one river issuing from a lake which empties into that of the Entouhonorons. This lake is twenty-five to thirty leagues in circumference, with many beautiful Islands. and is the Iroquois fishing ground, fish being in abundance there."
This lake was Oneida. and that of the Entouhonorns or Senecas, Lake Ontario, being called thus by the Hurons from the hostile nation nearest them. This is all he had to say about Onondaga, not going near the town. and prob- ably crossing Chittenango creek at Bridgeport. The attack was repulsed and he thought of something beside scenery on the return. He had been wounded
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and the Indians "began to make certain litters to convey their wounded. who are put in them, tumbled in a heap, doubled and strapped in such a way that it is impossible to stir ; less than an infant in its swaddling clothes; not without considerable pain, as I can eertify, having been carried several days on the back of one of our Indians, thus tied and bound, so that I lost all patience. As soon as I had strength to bear my weight, I got out of this prison, or to speak plainer, out of hell."
The next recorded visit to this region was in December, 1634. The journal is usually called that of Arent Van Curler, but seems to have been written by some other prominent man before Van Curler came to America. The writer came as far west as Oneida, then situated near Munnsville. "January 9, 1635. During the evening the Onondagas came. There were six men and four women. They were very,tired from the march, and brought with them some bear skins. I came to meet them, and thanked them that they came to visit us; and they welcomed me, and because it was very late I went home."
"January 11. At 10 o'clock in the morning the savages came to me and invited me to come to the house where the Onondagas sat in couneil. 'They will give you presents;' and I went there with Jeronimus; took our pistols with us and sat along side of them, near an old man of the name of Canastoge- eora, about fifty-five years of age; and he said: 'Friends I have come here to see you and to talk to you;' wherefore we thanked him, and after they had sat in council for a long time an interpreter came to me and gave me five pieces of beaver skin because I came to visit them. I took the beaver skins and thanked them, and they shouted three times, 'Netho!' And after that another five beaver skins that they laid upon my feet, and they gave them to me because I had come into their council. We should have been given a good many skins as presents if we had come into his land; and they earnestly requested me to visit their land in the summer, and after that gave me another four beaver skins and asked at the same time to be better paid for their skins. They would bring us a great quantity if we did; and if we wanted to come back in the summer they would send us three or four savages to look all around in their land and show us where the Frenchmen eame trading with their shallops. And when we gathered our fourteen beavers they again shouted as hard as they could, 'Zinae netho!' and we fired away with our pistols and gave the chief two knives, some awls and needles; and so we took our departure, as they permitted us to leave the council."
This was the first white man's couneil with the Quondagas, and the first chief of theirs mentioned in recent history. The journal has been ascribed to Wolfert Gerritsen.
Omitting the Jesuit Relations and Radisson's Voyages, the journal of Wentworth Greenhalgh, 1677, is the next detailed account of a visit to the Onondagas. He was sent on horseback with a companion and Indian guides to invite the Five Nations to a couneil at Albany. He said :
"The Onondago's have butt one towne butt itt is very large, consisting of about one hundred and forty houses, nott fenced, is situate upon a hill thatt is very large, the Banke on each side extending itt selfe att least two miles,
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all cleared land, whereon ye corne is planted. They have likewise a small village about two miles beyound thatt, consisting of about twenty-four houses. They ly to the southward of ye west about thirty-six miles from the Onydes. They plant aboundance of corne which they sell to the Onyades. The Onon- dagos are said to be about three hundred and fifty fighting men. They lye about fifteen miles from Tshirogui."
This town was on Indian hill. a little south of Manlius village, and was the largest ever occupied by the Onondagas. It was abandoned four years later. The small village seems the site loeally known as Indian Castle. Tshi- rogui was Oneida lake. a name sometimes applied to the site of Brewerton. The town ocenpied but a moderate portion of the hill, and had a stockade some years earlier. The Moravian and Jesuit accounts appear incidentally else- where, as well as that of Colonel Romer, and the journals of Conrad Weiser. That of John Bartram. in 1743. is of considerable interest.
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