USA > New York > Onondaga County > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 20
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 20
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"September 23d. Marched a little after sunrise, crossed the Onondaga River and ascended the hill. The woods continued open for five miles, Our advance parties discovered two Indians on the path before them, who immedi- ately fled and left one of their packs. The woods then was thick and the land very good in most places and filled with a number of crystal rivulets, halted at Sunken Spring (deep spring at the county line) in the road. Arrived at Cana- seraga, a handsome village and capital of the Tuscarora Tribe. The inhabi- tants appear very hospitable and presented us with boiled corn and eels, with every other thing their town afforded, they likewise congratulated us on the success of our arms, and insisted on our tarrying with them all night. After staying with them sometime. we marched about six miles further and en- camped in an old field. Distance thirty-one miles.
"September 24th. Marched at sunrise, the land very good. Arrived at Oneida Castle about nine o'clock; the inhabitants received us very kindly. made a genteel apology for their not being apprised of our coming and also congratulated us on our success. Halted a short time and then marched for Fort Sehuyler, where we arrived at three o'clock : met with a great reception from the garrisons. Distance twenty-six miles."
His estimates of distances are too great and may be reduced to about three-fourths of his figures, a common thing in forest journeys, in which two miles often seem three. The trail followed was the same traversed by the Moravians twenty-five years earlier.
That summer three hundred Onondagas attacked Cobleskill, drawing some troops into an ambush and killing twenty-two of their number. General Haldimand had a conference at Quebec August 20, with the Onondaga chief Teyohagweanda and three Cayugas. They asked why Oswego was not oreu- pied, as they had long wished. He answered that they need fear no American invasion of their country, for that people only eared to secure their frontier. Yet Sullivan and Clinton were even then on their march and burning the Indian villages, while Colonel Brodhead was destroying the Seneca towns farther west. Well did the Indians name Washington, by whose order all was done, the Destroyer of Towns. Eleven years later Coruplanter said to him : "When your army entered the country of the Six Nations we called you the Town Destroyer, and to this day when that name is heard, our women look behind them and turn pale, and our children eling close to the necks of their mothers. When you gave us peace, we called you father because you promised to secure us in the possession of our lands. Do this, and so long as the lands remain, that beloved name shall live in the heart of every Seneca."
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October 10 Colonel Guy and Sir John Johnson left Sodus bay with a con- siderable foree, accompanied by Brant and his warriors, but the Canadian Indians refused to go against the Oneidas or Fort Stanwix and all went into winter quarters. Some Onondagas went to Carleton island. It has been said Harbor brook had its name from Sir John Johnson's leaving his boats there in 1779, but, as here stated, he got no farther than Oswego. There has been some natural confusion of dates and names.
Sir John Johnson's raid in May, 1780, was by way of Lake Champlain. He took a different route in October, meeting troops from Niagara at Oswego, and going thenee by the shortest route to Schoharie valley and returning by way of the Mohawk river to Oncida lake. He left Oswego October 2, having his artillery and provisions in the boats, the troops and Indians marching along the shore. October 9, Leake wrote to Haldiman that he left Johnson with the troops at Onondaga ereek (Oneida river) on the 6th. Captain Nelles, with , twenty men, joined him there.
With the return march we are more especially concerned, and in this there is a confusion of names. October 18, General Robert Van Rensselaer wrote from Canajoharie, having heard "that Sir John intended to return by way of Crown Point ; that he had left his Boats in the Onondaga lake, but had since altered his intended Rout." Captain Lawrence also wrote to Colonel Drake from Fort Stanwix, October 24, that on the 22d a party of fifty privates. with their officers, was sent out under Captain Vrooman to harass and if possi- ble to destroy the Boats in Onondaga Lake, which, could it have been effected would have been the means of the whole of their force falling into the Hands of General Rensselaer who was following them in their rear. On their arrival at Canasheaga (Canaseraga) they found the Enemy had just moved off." On this they returned about three miles, were surrounded and captured. Governor Clinton also spoke "of their Boats lying at Onondaga Lake" but not of their destruction. Official accounts of Vrooman's capture do not place it at the creek which he does not seem to have reached, and remains of boats there are . of a later date.
"The wife of Captain Vrooman, who last fall fell into the hands of the enemy between Fort Sehuyler and Oneida lake," wished for his exchange the next winter. Major Hughes also wrote of the pitiable"situation of unfortun- ate Officers and Soldiers who were captured the 23rd of October last, detached from the Garrison at Fort Schuyler to Onondaga." The Colonial History of New York also mentions the capture of James Rose, Fifth regiment, Second Com- pany New York State Line; taken prisoner at Onondaga lake, October 18, 1780. The place in this is certainly erroneous.
It seems certain, as Clark said, that Johnson's boats were that year left at Chittenango creek, at the bend opposite Lot 100, Cieero, where other boats were left and some destroyed a year later. The rest of the story does not agree with the reports made at the time. There was an old palisade there ; possibly the one built to defend Canaseraga, after which the ereek was named. In the popular story a guard was left there and some stores, as was the case, the army carrying its light artillery on pack horses. The usual account is that Vrooman
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was sent from Fort Stanwix, captured the guard and destroyed all the boats but two. In turn he was surprised and taken without firing a gun. The story goes that the enemy was exasperated at finding the boats sunk, and that three prisoners became victims of their rage. The stump of the "Turtle Tree" to which one was said to have been tied. may still be seen east of the road. On this tree a large turtle was carved. probably by members of that elan. The story of his wonderful leaps is confused with another well known spot, south of Centerville. This prominent place on Chittenango creek was the one chosen for a fort in 1700, by Colonel Romer. Clark says :
"John Adams, Esquire, who first surveyed a considerable portion of the - lands in that region. and the late Judge John Knowles, who first settled there in 1805 or 1806, saw the piekets then standing, and they occasionally found guns. knives, hatchets, bullets, etc., and at high water many persons have seen whole boats and fragments of boats, driven up among the floodwood. with timbers very little, if any, decayed, leaving more than presumptive testimony in corroboration of the facts before stated. on the authority of Mrs. Storms, of Sullivan, who was a prisoner there at the time, and was taken in this expedi- tion of Johnson's and carried into Canada, and of a man who was one of John- son's party, and known as Tory Foster, who. in former years was a resident of the town of Cicero, and a frequent visitor to his friends in the town of Manlius."
Early in 1780 the Mohawks, Onondagas, Cayugas and Delawares made a speech in which they said they were never stronger for the king. but they wanted soldiers to help them. In May, however, when a party was sent out from Carleton island to join Sir John, the Onondagas and Cayugas refused to go anywhere except to Fort Stanwix.
In Frank H. Severance's "Old Trails of the Niagara Frontier." is an ac- count of the captivity of David Ogden, who was taken at Fort Stanwix March 2. 1781. After this Brant marched east and then west, coming to a camp of one hundred Indians and fifty tories. "The next day's march brought them to Oneida Castle, often the headquarters of Brant in his expeditions. Here the Indians dug up from the snow a store of unhusked corn, and shelled and pounded a quantity for their long march." The place had been deserted.
They left there at night and made a forced march. "The next encampment was on the Onondaga river, south of the lake; and here occurred an incident as characteristic of Indian character as was the row of shoe buckles in the road. Some Indians found a small cannon, which had probably been abandoned by one of the detachments sent out by Sullivan on his retreat from the Genesee in '79. Brant, who had plenty of powder, ordered his American prisoners to load and fire this gun a number of times, the Indians meanwhile yelling in delight. and the Tories and British enjoying the chagrin of the helpless Americans. They were on the site of the old Onondaga fort which had a brass swivel whose trunions the Americans broke off before leaving the spot in 1779. - In the ereek, near by, is a place which the Onondagas still call 'the cannon hole.'
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Guy Johnson gave an account of an action which took place, September 8, near German Flats, between a party of Americans and some Onondagas and Cayugas.
Majors Ross and Butler came to Johnstown October 24, by way of Oswego and Oneida lake. After his return Major Ross gave an account of this expedi- tion to General Ilaldimand, from which a few lines may be taken :
"I had the honor to write your Exeelleney from Oswego the 10th ultimo intimating the arrival of the Troops from Niagara, at which time I made no mention of the Indians which I was made to believe were coming by land to join me on the march; a very few came with the Troops; on the 11th I left Oswego and proceeded to Oneida Lake as far as Canasarago Creek, where I left some provisions and a Guard." He found the Americans were ready for his coming. In consequence the expedition was disastrous and Walter Butler was killed. Ross tried to retreat partly by the way he came, as being the best, but added: "There was another circumstance which equally determined me. It was not impossible that the Boats and provisions left at Canasarago might fall into their hands, which they could not fail to have information of; in this case a march to Niagara or Carleton island, without provisions and almost bare- footed at this season of the year presented a disagreeable prospect."
Ile did not then reach Chittenango creek on his retreat, but after reaching Carleton island he wrote: "I have taken every precaution to seeure and get brought to this place the provisions left at Canasarago and Oswego." He was successful in this, and wrote again, November 22, that the parties and pro- visions left at these two places had arrived, with the best of the boats. Seven old bateaux had been destroyed, but they were some merely patched up for the expedition. The boats on the creek were thus destroyed by him and not by Vrooman, as often reported. This immunity was made possible by the evacuation of Fort Stanwix that summer, and the defection of five hundred Oneidas, and all the Tuscaroras and Onondagas at Canaseraga the previous year.
Oswego was again occupied early in 1782, and another expedition under Major Ross was planned, but failed because the Indians would not go with himn. There was a growing feeling that the British would not succeed, and loyalists were already making terms. Soldiers were deserting. There was a rumor, too, that the Americans would attack Oswego before the next spring. General Haldimand thought this would be unfair, when there were prospects of peace. However. the attempt was made by Colonel Willett in February, 1783, but was unsuccessful through losing the way, and soon after peace was made.
The closing act of this frontier war in New York may be briefly given. There is extant the "Journal of a Tour from the American Garrison at Fort Rensselaer in Canajoharie, on the Mohawk river, to the British Garrison of Oswego, as a Flagg, to announce a cessation of hostilities on the frontiers of New York, conneneed Friday, April 18, 1783," by Captain Alexander Thomp- son. Four men accompanied him.
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They had intended going by the north side of Oneida lake, but finding an old boat near its east end they repaired and equipped it, and sailed along the north shore, camping about half way. April 23 was a beautiful day. and they enjoyed the sail and scenery, dining on one of the "Six Mile" islands. Then they passed Fort Brewerton, dropping swiftly down the river and noting its crooked course. Water fowl were abundant, but they had but one gun and would not fire that lest some lurking savage should fire on them.
Two miles before reaching Three River point they did meet a war party in three canoes, made up of three white men and eight Indians. Not seeing the white flag at first these landed and took to the trees. expecting a fight. For- tunately the flag was seen in time and a parley followed. Then Lieutenant Hare came on board and all headed for Oswego, Captain Thompson's boat in the center, a canoe on each side and one behind. Six miles below the point they camped for the night, and word was sent ahead. At Oswego Captain Thompson was blindfolded and taken to the fort, giving his message. which created great surprise. The British were strengthening the fort and were disgusted with the treaty terms. However, the party was courteously treated and provision made for its safe return. Major Ross was then in command at Oxwego and was much esteemed.
This practically ended the political power of the Onondagas. and some account of their social life and character will follow before entering on the period of settlement after the Revolution, which was a new era.
CHAPTER XVI.
ONONDAGA CUSTOMS, TRADITIONS AND STORIES.
The Onondagas had some advantages from possessing the great council fire of the Five Nations. At this were gathered the wisest and most powerful chiefs, and in their absence the Onondagas attended to less important business. Thither came all envoys, to treat of peace or war, to pay tribute or ask favors, and these were not Indians alone, but English, Dutch and French ambassadors and agents. They were thus more familiar with etiquette, oratory and diplo- macy than the others were. In a sense they were a barbarous people. and yet early writers made no mistake in speaking of the court of Onondaga.
The clan system extended through all the nations, and the Onondaga Bears were brothers to the Mohawk Bears, or those of others. When a man reached a distant village he looked for his clan totem on a lodge. He would be welcome anywhere, but there he had a elaim. In games the eight Onondaga clans divide into two equal bodies, and at the New Year's feast meet in separate houses. A man must not marry into his own elan, and even in adoption this rule is applied. Some time ago Bishop Walker, of Buffalo, was adopted by the Senecas; his wife wished to be in the same elan, but was told this could not be. It was against the good old rules. Two clans at least always were found in one family.
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The children are of the mother's clan and nation, never of the father's. so that chieftainships do not descend from father to son. The son may possibly be a chief, but not in his father's clan or with his title. The women choose the chiefs; the men install them at the appointed condolence. Women have a voice in the sale of land, and had power to forbid war or deeree peace. Gov- ernesses were appointed to safeguard their interests, and the names of these sometimes appear subscribing to treaties. They did not speak in councils, but selected a chief to speak for them. In early days they decided on the removal of villages, when they chose. Cultivating the fields. of which they made sport. providing the light fuel, onee no difficult task, it was theirs to say when the land was unproductive, or the woods too far away. At their word there came a moving day.
Marriage was a simple affair, and dissolving it quite as simple, though this was discouraged; in fact the present religion is rather decided on that point, in theory at least. Cards must not now be played, but gambling with the old games of peach stones or deer buttons is stoutly maintained. The former is found in some form among all Indians, and is sometimes called the game of the bowl or dish. It creates the intensest excitement. Two players alternately hold the bowl and strike it on the ground. Six peach stones in this are ground down and blackened on one side. Five and six are the only winning points. Five of either eolor make O-yu-ah, or the Bird. Six make O-hen- tah. or a Field. The deer buttons are eight in number, nicely formed and variously marked or colored on one side. These are not placed in a bowl, as in the other game called Ta-yun-e-oo-wah-es, but are thrown on a blanket. Hence this is ealled Ta-yu-nyun-wat-hah, or Finger Shaker. The counting is different. Six of one color count two, called O-yu-ah, or the Bird. Seven connt four. called O-nyo-sah, or Pumpkin. All white or black eount twenty, ealled O-hen-tah. or a Field. Gambling at a feast is called Ken-vent-hah.
Lacrosse is still a popular ball game. Two poles form gateways at either end of the ground. and the game is to carry the ball through these. The ball must not be touched with the hand, but may be carried on or thrown with the bat. which has a long handle and is bent like a hook at the other end. This part has a network of sinews on which the ball rests. When hundreds joined in this game it was exciting indeed. From its boisterous character the Onon- dagas ealled it Ka-che-kwa-ah, Hitting with their hips.
The snow snake game, called Kawhentah, is a test of power and skill in throwing a long and slender rod on the iee or snow. This rod is flattened. and is from five to seven feet long. having an upturned and pointed head, loaded with lead. The resemblance to a gliding snake is very striking. The game is to see who can throw farthest, and the distance is sometimes very great. Sides are often chosen.
Children have many games. One is that of interlocking violets and pulling apart. This gives its name to the flower, Ta-kyah-noon-wi-tahs, Two heads en- tangled. Mumble the peg is popular and ealled Da-yu-sah-yeh-huh. Other games have been adopted from us. Two games of the javelin survive. Another in- door game is that of the bell and the shoe. A bell is hidden in one of three
THE NEW HIGH SCHOOL.
THE OLD ARMORY.
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PAST AND PRESENT OF ONONDAGA COUNTY
shoes, and the game is to guess in which it is. This is an old Indian game, changed by circumstances, and sometimes called that of the moccasin. Many early games have disappeared.
For preparing food the log mortar and double pestle are less used than formerly, but may still be seen. The same is true of the bark trays and bowls, tinely carved wooden spoons, splint sieves, cornhusk bottles, and other articles of domestic economy. The burden frame. borne on the back and very con- venient, is now rare, as well as the burden strap. Indian cradles are still used and are often handsome. They are convenient, too, for they can be set up, infant included, against a wall or hung on a bough ; "Roek-a-by baby, on the tree-top," being emphatically an American song. The Onondaga eradle board is about two and one-half feet long. a little broader at the top than at the base, where there is a small foot-rest. Near the top is an arch over which a screen may be cast to shade the head, while the child lies beneath, extended on its bed. A long band of finely braided elm bark, stretched across the mother's brow, enables her to carry it with ease.
Fake faces of comic or hideous design, are yet used in some ceremonies. They are elaborately carved in wood, with metallic plates on the eyes, and often with horsetails for hair, differing in no respect from those described nearly two centuries ago. There are those of cornhusks for certain officials and societies, very neatly made. The Indian drum appears in some songs and feasts, not in all. This is the ease with the rattles, of which there are four kinds. Those made of gourds and turtle shells represent the oldest kinds. Those of horn of course are modern. Another neat rattle is made of young hickory bark, doubled over and partly rolled. In all these corn or pebbles are placed. One large turtle shell rattle is weilded by both hands.
Councils are of several kinds. the ordinary business council lacking the stately etiquette of early days. The council of adoption may be simple or elaborate, as every Onondaga has the right to adopt a brother if he so chooses. The religious couneil is but a preaching service, a successor of Handsome Lake relating his revelation from day to day. White wampum calls this council, and several long strings of this are held while the story is told. The preaching is usually from ten o'clock till noon, never in the afternoon, the Great Spirit requiring that time to rest.
The mourning couneil or condolence, is quite elaborate, but has no religions significance, being merely an expression of sorrow for the loss sustained. and the installation of the new chief. If the Elder Brothers, the Mohawks, Onon- dagas. or Senecas have lost a chief, the Younger Brothers take charge of every thing, the mourners being so dejected that they cannot aet for themselves. l'urple wampum is sent out as a mourning message. The notched tally stick shows how many days will elapse before the council. On the appointed day the condoling friends come and a runner announces their presence and number. The chiefs of the bereaved nation gather at the woodside fire to receive them as they come from the forest. There the invitation wampum is returned and mutual greetings are given. These done the procession is formed, the visiting
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brethern in the rear, chanting the condoling song as they go to the council house. There are six of these songs, the longest or roll call of the chiefs con- taining the names of fifty chiefs, with a few words about each. In this song the word Hai ocenrs several hundred times, long drawn ont. The third song "Hail! my grandfathers!" is sung in the council house before the hanging of the curtains, which are then stretched across the long room. Then the fourth song is sung. The fifth song follows over the mourning wampum, arranged in seven bunches. This includes the Great Hymn. The curtains are then removed and each bunch of wampum is successively delivered to the mourners, with an intoned speech. The curtains are rehung, and all is repeated with a slight change. The presiding chief then says: "Show me the man." and each is brought forward in turn and duly installed with appropriate charges.
The Onondaga feasts are several, and have naturally changed much. The principal one is that of the New Year. This was the Dream feast of the seven- teenth century, ealled by the Jesuits Honnonouaroria, a Huren term for a turning of the brain, and it was then a time of the maddest license. Among the Onondagas now it is Ko-no-why-yah-ha in the feminine; for men Hoo-no- why-yah-ha. Either from custom or originally it means the Asking or Begging feast. One feature is still the interpretation and granting of dreams. The white dog originally had nothing to do with this feast. but was introduced in the eighteenth century. At one time two white dogs were burned at Onon- daga, then but one, and now a white basket, duly adorned, is thrust into the stove in the eouneil house. Properly this feast lasts fourteen days beginning late in January or early in February. Three days are for penitential exercises and confession of sins. Three days of gambling follow, with four clans on a side. On the last of these days two men go singly to every pagan house, stir- ring the ashes and inviting the people to the council house. Then the clans remain apart. guessing dreams, for three days, on the last two of which the False Faees make their rounds. On the ninth day, about noon, the white dog was burned. This day is called Koon-wah-yah-tun-was. They are burning dog. On the tenth day there is a dance for young children, who then receive names. On the eleventh day is a dance for the Four Persons. Ki-yae-ne-ung-kwa-tah-ka : these being the four angels of Handsome Lake's revelation. On the twelfth day are dances for Ta-en-ya-wah-ke, the Holder of the heavens, followed by dances for A-kee-so-tah.the Thunder gods, meaning They are our Grandfathers. These are on the thirteenth day. On the last day the men and women take opposite sides in gambling. If the men win the corn will be tall and the ears long, like men, not short like women.
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