USA > New York > Onondaga County > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 40
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 40
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An account of existing customs, games and traditions will be found else- where, but Harper's Weekly, 1872, had a picture of Captain George, and one of the same chief. January 18. officiating at the burning of the white dog. The account of this follows :
"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 tunie, 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
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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 connnitted the victim to the Hames. The sacrifice was completed; the atonement made."
Clark's eireumstantial account (1841) differs widely from this, two dogs being burned at that time. There was a procession, first in double and then in single file, and the dogs were brought in and laid on a low platform. The master of ceremonies was seated in the center of the house, and received offer- ings before the arrival of the dogs, which were carried thrice around the room. with other ceremonies. Meantime the fire had been kindled withont. In single file the procession was resumed. once around the council house and thrice around the fire, where, with prayers and singing. the dogs were successively east in the fire. The writer has seen the ceremony since the basket was sub- stituted for the dog. Except the procession through and around the council house all was performed indoors, the basket being thrust into a stove.
When the French first came to Onondaga the principal chief was Garakon- tie, who became their zealons friend and was styled the Father of the French. His name means the Sun that advances, and for more than twenty years he threw all his infinenee on the French side. His brother, who inherited his name but not his office, was equally their friend.
Hotreouati, often called Garangula, was the orator whose speech became so famous. Dekanissora was another famous speaker, who was prominent for nearly fifty years. He was probably more of a statesman than warrior, but Canadgegai, or Black Kettle, was famous in the field. being killed in 1698.
Canassatego was another famous orator, who died in 1750, and was often in Pennsylvania. Tochanuntie, the Black Prince, another great speaker. was his contemporary, dying at Indian Orchard in 1749. Hle was first mentioned in Pennsylvania in 1736, as Taginchuntee, but though Marshe said that the Governor of Canada would hold no council without him, it is difficult to find his name in French documents. Count Zinzendorf told two stories of him which follow, but they seem doubtful, and that writer was credulous.
"The Black Prince of Onondaga is a terrible savage. On one occasion he broke into the stockade castle of the enemy. sealped the inhabitants and escaped unhurt. While on a visit to Colonel Nicolls, one of the Colonel's servants poured water on him. With a thrust of his knife, the enraged Indian stabbed the man in the stomach, so that he fell dead at his feet. Straightway he informed Nicolls of what had occurred. "This act,' said the latter, 'would be regarded a capital offence in Europe.' 'With us.' retorted the Prince. 'trifling with a warrior is regarded a capital offence, and hence I slew your
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man. If death is deereed me, here I am; do with me according to your laws.' The Prince is still living."
Caxhayton appeared in 1736, and was Canassatego's principal adviser, dying 1749. Otsinoghiyata, Sinew, was best known as the Bunt, appearing first in 1752, and dying during the Revolution. He is notieed elsewhere.
Kaghswughtiooni, Wampum Belt lying down, but usually called Red Head, became speaker in 1750, and was then a French partisan. His liking for John- son led him to favor the English, and when he died in 1756, Johnson performed the condolence.
Ganatsehiagaye, or Old Kettle, was a chief of Upper Onondaga in 1752, and Zeisberger lodged with him, the chief aiding him in preparing his diction- ary. He was a prominent chief, but Zeisberger mentioned many not otherwise known.
There was another Red Head who died at Oswego in 1764, and who made a map of the St. Lawrence for Sir William Johnson. Ile was a great warrior. llis Indian name is not given, but Red Head would be O-non-wa-hot kwah in Onondaga.
Te-ya-wa-run-te was speaker in 1762, and as late as 1775. Tioquanta or Teyohagweanda spoke in 1756, and had a conference with Governor Haldiman at Quebee in August, 1779.
Big Sky or Clear Sky, Sonkyoowauna, was the principal chief of the Onondagas on Buffalo ereek in 1791. Ile spoke at councils in 1793 and 1794.
Kawhiedota appears on the treaty of 1788 as Kahiktoton, and on the con- firmation of that in 1790 as Kaghiektoton, meaning Tree full of thorns. He was head chief, and received a mile square of land in 1795. HIe was much esteemed, and died in 1808.
Captain Cold, or Uthawah was one of four who signed the treaty of 1829, and kept the wampum belts at Buffalo creek till his death in 1845. He lived there, "and the Senecas appropriated a mile square of land on their reservation as a mark of distinction to the chief who kept them." His name came from the cold weather at the time of his birth. The inscription on his tombstone is:
"TAYATOAQUE, or CAPTAIN COLE, A WAR CHIEF of the Onondaga Nation, Died May 25, 1845, Aged 75."
Ossahinta, Falling Frost, was often ealled Captain Frost, and for a long time was principal chief of the Onondagas, ruling from 1830 to 1846. His picture is the frontispiece of Clark's Onondaga, and he lived to the age of eighty-six.
Oundiaga, Path crossing a hill, is often pronounced An-te-au-gar. A name resembling his appears in two treaties, but it is said he never consented to a sale of land. His birth is supposed to have been in 1739, and he died in 1839. but Clark said he was ninety-one years old. This would place his birth in 1748, and would not agree with his being in the old French war. He may -
.
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not have been at Fort Stanwix, as is claimed, but was probably at Cobleskill and Cherry valley.
In 1806 or 1807 he was the first mailcarrier between Onondaga and Oswego, averaging about ten hours each way. It is said he once illustrated white encroachments by sitting on a log with a friend, and crowding him gradually to the end as they talked. Then he shoved him off, as he said the whites would the Indians. He became head chief in 1830.
Hoh-a-hoa-qua, He lived with them, was the La Fort who fell at the battle of Chippewa, July 6, 1814. Clark said he was chosen leader then, but it now appears that Captain Pollard led the American Indians. La Fort was mortally wounded, and borne from the field by his son. The family were originally Oneidas, deriving their present name from the French.
Tawhisquanta, Lying fiat on his stomach, was commonly called Captain John, or Spring the trap. He was next in authority to Kawhiedota. and lived to a great age. A story of a cruel deed in killing and flaying a French child is not in agreement with his character, or with dates assigned to him. It is said that a French officer wantonly killed his child. He waited some years for revenge, and then killed and flaved the Frenchman's child. Now he died alone on the west side of Onondaga lake in 1816, being about seventy-eight years old. This would have made him twenty-two at the close of the war and it was not likely that he had a child killed by the French some years before. In fact, up to the last, the French used every means to secure the friendship of the Onondagas.
Abram La Fort's name was Te-at-gah-doos. Looking all over. He was a son of the one mentioned. and the Onondagas usually say that his mother was an Oneida, and that he became an Onondaga by adoption. Clark. however. said that his mother was a sister of Oundiaga. and that Ossahinta and Tiungtakonea were his uneles. However that may be he was born in 1794. and lived in Onondaga in 1816, and probably from infancy. Eleazar Williams met him there in 1816. and others took an interest in him, so that he was with Rev. Samuel Fuller, Rensselaerville, from March. 1819, to August, 1823. for his education. Then he went to Geneva Academy for three years more, and then kept sehool on the reservation for another three years, attending the Episcopal church at Onondaga hill. where he was married in August. 1828. Through his wife's influence he relapsed and became the head of the Pagan party, dying at Onondaga, October 5. 1848. His eoffin plate read: "Abram La Fort, Head Chief of the Onondagas. aged 54 years."
Aunt Dinah, Ta-wah-ta-whe-jah-quah. The earth that upholdls itself. was the best known Onondaga woman of modern days, and lived to a great age. Her monument reads: "Aunt Dinah John, died May 26th. 1883. aged 109 years." The Indians made her age less. as did many who had known her long. Circumstances favor this view, and she may not have been over ninety-nine. though something may be said on the other side. Her monument stands five feet above the base, and is of Onondaga limestone. She was married early in the ninteenth century, a fact derogating from her great age, and was with
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her husband through the war of 1812, serving as cook. Under a law of 1878 she received a pension of eight dollars per month, and for hundred dollars arrearages. She was a general favorite, and Sanford Thayer painted a portrait of her as early as 1540. The fine picture owned by the Historical Association was taken when she was reputed a century old. She was of the Christian party.
Captain Samuel George had the personal name of Soh-whe-no-nah, mean- ing the calf of the leg. but his official title was more used. and this was No-we- veh-te, Gone out of sight. In his statement on the meaning of Skaneateles, 1862, his name was written Ho-no-e-yah-teh. Ile was a thin and fine looking man. with strongly marked features, full of official dignity, shrewd and eloquent, and seldom condescending to speak English. In his younger days he had a repu- tation as a runner. and remembered when the Onondagas moved up the valley to their present home. He was appointed physician to the Onondagas in 1870, dying three years later, about seventy-eight years old. Bishop Huntington officiated at his funeral.
Captain George's great feat as a runner was in the war of 1812. when he ran from Buffalo to Canandaigua and back. making a record. In his recol- leetions of Parish and Jones, Ilon. Orlando Allen said: "There were some six or eight runners that for several years came ont very near together, seeming to be closely matched both as to speed and bottom. There was, however, an Onondaga by the name of Sam George, who took the first prize for several years in succession. Ile is now an old man. head chief of the Onondaga Nation, and calls himself Colonel Samuel George. lle then lived on the Buffalo Creek Reservation, but for many years past has lived with his people at Onondaga. The second in the race usually was a Seneca from Alleghany, named John Titus. IIe was a much smaller man than George, who was never obliged to put forth all his powers to distance his competitors, and this seemed to be well understood. On one occasion Titus achieved by strategy what he could not by speed, and that was by keeping close up to George until within a few steps of the goal, and then just before crossing the line, putting forth all his power, slipped by, leaving George no time to recover the lost raee, as he probably could have done in ten strides. George was exceedingly mortified at the result, and was careful not to be thus outwitted again. I think he was on no other occasion beaten in these races."
Asking his appointment as physician. the Indian agent. R. H. Gardner. said : "I believe Captain George can doctor the Indians as well as a White man. After considerable experience on the subject. I believe that the Indians live under his treatment and are as healthful as when treated by any other Physi- rian. Tam in favor of letting him have the job of treating them next year." He had the endorsement of Bishop Huntington. Rev. Dr. Clarke, Captain Stewart. Judge Riegel. A. Iliggins, Moses Summers and Sanford Thayer, and became their physician in 1870.
Harry Webster, the half bred son of Ephraim Webster, was much esteemed by white people, who considered him superior to the other sons by the second
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wife. His name was To-to-wah-ga-ne-o, He contradicts things. He was also called Go-wah-ne-san-to.
Frank Logan is the present To-do-dah-ho, but his proper name is Ha-wen- nah-tees, A voice among other voices, and he belongs to the Eel elan.
Daniel La Fort was long at the head of affairs, though not the highest chief. His name was Hi-yun-wa-is, which may be translated either He strikes the golden rod, or Intestine bruiser. He believed in civilization, and took pride in his father's education, but affected mystery on Indian matters. He was also called Te-hes-ha.
Thomas Webster, O-ya-ta-je-wah, Bitter in the throat, was long wampum keeper, and his sale of part of these belts originated the famous Thacher wampum case.
Jaris Pierce, Jah-dah-dieh, One sided body, translated Sailing whale by Carrington, is a shrewd and prosperous man, who acts as clerk for the Onon- dagas.
Baptist Thomas is So-hat-tis, He long feather, and he is now practically at the head of affairs. His title is So-hah-we. Wearing a weapon in his belt.
Rev. Thomas La Fort is Sho.heh-do-noh. Large feather, and he is a Wesleyan minister with all the sagacity of his family.
Though many more might be mentioned we conclude with Nellie George. whose name of Ka-na-te-nah, She is the leader of a town, is that of a elub in Syracuse.
It seems worth while to quote Spafford again on some early conditions :
"Mr. Webster. the interpreter, who has resided at Onondaga sinee 1786, assures me the Indians have no altereations, and during 10 years he has not known an angry expression, not even so much as to say with any degree of passion, 'You are mistaken.' Their women are treated with respect and even tenderness. They use no ardent liquors or strong waters. In 1809 eight or ten of the principal Indians resolved to abstain from the use of strong drink, and within a year the whole united in this determination. from which they have not vet deviated. They drink eider, but with perfect temperance. Injuries done to their crops are fairly adjusted and without any ill will."
In 1894 Thomas G. Alvord gave some reminiscenees of Salt Point. He said : "I have seen the Indians in their war paint and trappings just as they appeared in the war of 1812, all mounted on spirited horses and executing their wild manoeuvres."
In 1894 Thomas G. Alvord gave some reminiscences of Salt Point. He after he became postmaster at Syracuse, he "was chosen treasurer for the Onondaga tribe of Indians. and on pay day it was almost impossible to get in- side the store for the crowd of Indians and squaws who brought their govern- ment money for him to take care of. At these times, the numerous pappooses. strapped on frames, leaned up against the store front, much as bulletin boards do now, while the squaws transacted their business inside. Our house being so near the store, we had many friendly visits on those days, especially from 'Aunt Katie,' a very remarkable character among her people. Her portrait was
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painted by Sanford Thayer, a Syracuse artist, for Eliphalet Welch, and may possibly be owned by the Historical Society. My father kept a strict account with each Indian, and squaw and pappoose up to the day off his death. When he was in his eoffin, many were the tired feet which came down from Onondaga Castle to see the good man for the last time. Those simple hearts were true mourners. "
CHAPTER XXXIN.
THIE WAMPUM BELTS
One of the recent interesting episodes of the reservation is the famous Thacher Wampum case. The wampum belts had been kept at Buffalo ereek by U't-ha-wah, or Captain Cold. an Onondaga chief. until 1547. Then they were restored to Onondaga, and placed in charge of Dehatkatons, or Abram La Fort. He showed them to J. V. H. Clark soon after. His interesting account is not without errors, but follows :
"These archives consist of various belts of wampun. some twenty-five or thirty in number, which the author has had the satisfaction of seeing, (a sight rarely allowed a white man.) with explanations from the keeper. Here is shown a belt, sixteen inches broad by four feet long, representing the first union and league of the Five Nations, and is called the "CARPET." founda- tion or platform. or as we may better understand it, the constitution ; literally. something to stand upon. The several nations are distinguished by particular squares, and these are joined together by a line of white wampum and united to a heart in the centre, implying the union of heart and hand as one. I connection with this is a second belt having the figures of several chiefs wrought in the wampum, all holding hands in a circle, which is to represent that there shall be no eud to this league.
. "On one helt is figured the Long House, the Great Cabin, which no new nation can enter until it has greeted some little eabins around it; that is. the nation must perform some deeds worthy of note, before it can be entitled to admission to the great league of confederation. Around this, are five smaller cabins, emblems of the original. Five Nations, before the league was formed. and on one side is a still smaller one, wrought since the first, representing the Tuscarora nation. which was admitted at a subsequent period. Another long narrow belt. having a cross at one end and a long house at the other. a narrow white stripe connecting the long house and a large cross. was explained as follows: "Great many years ago." a company from Canada presented this belt. desiring that missionaries. from the Roman Catholic church, might be settled among the Five Nations, and oreet a church at Onondaga, and that the road should be continually kept open and free between them. All the other belts were explained with particular minuteness.
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"The bag which contains these relies is of itself a singular curiosity. It is made of the finest shreds of Elm bark, and a person without being apprised. might easily mistake for the softest flax. Its capacity would exceed a bushel. This bag is reputed to be as old as the league itself, and certainly bears the marks of high antiquity. The tubes or beads of wampum are of red, dark blue, pale blue, black and white colors, made of eoneh shell. They are about five- eights of an inch long, about as large as a small pipe stem, and hollow, strung, woven and wrought with sinews of deer and bark."
All these belts are of modern make, the beads averaging one-fourth of an inch in length and half that in thickness. The width, and probably the length, of the large belt described is excessive, and the descriptions are not those of the later Indians. Because these have been considered antique records a more particular description will follow. Wampum of this kind was not made till after the coming of the Dutch. The white was often from any sea snail; the purple from the dark parts of Venus mercenaria. For full treatment of the subject reference is made to the editor's Museum bulletin on "Wampium and Shell Articles used by the N. Y. Indians."
The belts were not again seen by a white man till July 29, 1878, when Chief Thomas Webster showed them to the writer. The bag was as described by Mr. Clark. but smaller. The belts were but twelve in number. and the one with the Long House and smaller cabins was lacking. There were subsequent opportunities for examining them carefully, even with a glass, and the two finest belts the writer had in his possession for a while, having purchased them for the State. Soon after the writer's first examination General J. S. Clark, of Auburn. got photographs of them, and General Carrington also photographed them for the census report of 1890. In describing them reference will be made to his figures.
The figure in his first plate had lost nothing since first seen by the writer, but when he purchased it two of the sixteen white diamonds were gone. These formed a line between dark points and bars, making a chain belt. or one show- ing a completed covenant. Carrington styled it "Presidentia of the Iroquois, about 1540." The true date may be about 1770. It is incomplete but is thirteen and one-half inches wide, with forty-five rows. It is on small buek skin thongs, strung with a hard red thread, and was probably made by the one who made the next. It was exhibited in 1886. with the explanation that it was "The first belt used by the principal chief of the Six Nations. Very old."
Carrington's second plate is of the widest belt on record, fifty rows, and is made with the same materials as the last. belonging to what are termed chain belts. It was as long when purchased by the writer as when first seen, but not of the original length. It is now but thirty-five inches long by fourteen and three-fourths wide, and both pattern and material are decidedly modern. The interpretation of 1886 was "The second helt used by the principal chief of the Six Nations. Very old." Carrington's note is similar: "Wing or Dust Fan of Presidentia of Six Nations." Also "the wing mat used by the head man to shield him from the dust while presiding at the council."
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A third plate of Carrington's includes six belts. The upper one is of purple wampum, five open white hexagons representing the Five Nations, a rather frequent pattern, and is decidedly modern, made with buckskin thongs and black thread. It has seven rows. Webster said (1886) that it "represents the submission of each tribe when they joined the confederacy and were turned over to the wampum keepers." Carrington explained it as a belt "elaiming to bear date about 1608, when Champlain joined the Algonquins against the Iroquois." A century and a half should be added, dating it about 1760.
The perpendicular belt to the left in this plate is of twelve rows, with six black diagonal bars on a white ground. It had seven when first seen by the writer, and originally may have had more. According to Carrington it "repre- sents a convention of the Six Nations at the adoption of the Tuscaroras into the league." It is a recent belt on buckskin thongs. Sloping lines are said to be temporary alliances, nor ean it refer to the Tuscaroras.
The next to the right is a white belt of seven rows, with four pairs of black diamonds, and a small white cross near one end. Carrington said of this that. having "the Five Nations upon seven strands, it illustrates a treaty with seven Canadian tribes before the year 1600.". This is a wild conjecture. This kind of wampum was not used so early, and the Seven Nations, so called. came into existence in the eighteenth century. There seems no allusion to the Five Nations, for there are but four double diamonds. It is a modern pattern on buekskin thongs.
The next is the so-called missionary belt mentioned by Clark, probably having no such meaning. At one end is a white diamond for a castle, a large human figure standing on this lengthwise of the belt, and from thebee a white line terminating in a eross toward the other end. It is on buckskin thongs. strung with fine white thread, is two and one-half inches wide, and of modern character. Carrington said it showed "the guarded approach of strangers to the eouneils of the Five Nations." In 1886 Webster said it was a belt of admis- sion to the league.
Next comes a white or peace belt, two and one-fourth inches or six rows wide, made on twine thongs. It has now four (when first figured five) diagonal lines of small blaek squares. The dark beads in these squares are half the length of the white. Carrington, not knowing it was once larger, said it "showed a treaty in which four of the Six Nations were represented." Chief Webster (1886) said this "represents the submission of each tribe when they joined the confederacy." It may have been made before the Revolution.
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