USA > New York > Onondaga County > Past and present of Syracuse and Onondaga County, New York : from prehistoric times to the beginning of 1908 > Part 41
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 41
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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 last on this plate is a peace helt of seven rows on twine thongs. having a series of small dark erosses, with a zigzag pattern at one end. Carrington said this "embodies the pledge of seven Canadian Christianized nations to abandon their crooked ways and keep an honest peace." The interpretation of 1886 was "St. Regis tribe belt, given to mark their submission to the power of the Six Nations, with a promise of peace." They were never at war.
The upper belt in Carrington's fourth plate is fifteen rows or five inches wide, and nearly six feet long. It has purple figures on a white ground, and
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has twine thongs. There is a council house and fire with two small human figures. Outside are seven men on one side and six on the other clasping hands. These represent the thirteen original States. Carrington said this is a "mem- orial of the first treaty made by Washington on behalf of the thirteen original states and the president of the Six Nations at the national capitol." It was probably given at the treaty of Fort Stanwix, 1784, but seems the one which Clark thought a memorial of the early Iroquois alliance.
The large belt on this plate is the one styled by Clark the carpet of the league, but later interpretations slightly differ. Thus Thomas and Daniel La Fort said in 1898: "One heart of the Five Nations-that if any hurt of any animal would pierce that heart, then they would all feel it-all the Five Nations. This was in Hiawatha's belt. That they are a united people. This is the original Hiawatha belt-a record of the first agreement to make the league." It is a fine modern belt of thirty-eight rows, on buekskin thongs. the outer ones braided, and is strung with flax or hemp thread. It is much smaller than Clark described it. Instead of being forty-eight by sixteen inches, it was twenty-three by ten and one-half in 1878. The width, of course, has not suffered, but it has plainly lost part at each end. There is a conventional heart in the center, and four open castles remain in white beads. Two or more were outside of these. In 1886 it was said: "This belt was used at the great council which met to ratify the union of the Five Nations. The age is unknown; nothing but the tradition of the council remains." Carrington called it "the official memorial of the organization of the Iroquois confederacy. relating back to the middle of the 16th century." The style and materials are modern, but it may be nearly two hundred years old.
Another fragmentary peace belt on this plate has four groups of purple diagonal bands, of three lines each, a modern design, yet used two hundred years ago. It is smaller than when first seen by the writer, but has thirteen rows on buckskin thongs. The La Forts described it as "a record of the first coming of the people with white faces." It is evident that meanings were conjectural. Another fragmentary one was in the bag in 1878, and the writer has part of a peace belt. One fine one here. but not on the reservation. has 1800 as a date at one end, and W. C. for William Clans. Indian agent in Canada.
One. Indian interpretation of the so-called missionary belt is this: "A record of this: The priest told the Onondagas that a building right by the mission house, and told them that there were goods there stored for the Onon- dagas, but he could not open them until the king came. and a white boy who had been captured had been told by the priest that it was full of arms, and when the king eame they would annihilate the Onondagas. The boy told the chief, and they held a council and resolved to open the building. The priest tried to keep them from it, but they opened the door in spite of him, and found the building full of arms. They heated an axe red hot. and hung it upon the priest's heart. and it burnt his heart ont. The French did come, and the Onon- dagas met them at Camden, and defeated them in a great battle, and then the Onondagas all renounced catholicism. It was between Pompey and Jamesville.
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about this side of Pompey Hill. Cross means Canada. The white line a road from Canada to the Onondagas and the village at the other end."
The symbols are correct, but there was no battle and no martyr, yet it is curious how persistent part of this story is among the Onondagas.
The Five Nations belt with the five hexagons, was also thus deseribed by the La Forts. It "represents a sorrow meeting of the Five Nations. If a mis- fortune happen -- little boys and girls were taken and one killed, to consider what should be done for remedy that misfortune-a tooth for a tooth, an eye for an eye. This is a Hiawatha belt. This belt is used when a meeting of that kind is called." The ground is purple, and that it was a mourning belt is probable. The design was frequent.
The belt of forty-five rows, before mentioned, was explained as "represent- ing a superior man-To-do-da-ho. That is a carpet for him to sit. You clean the earpet for him to sit and nothing evil can fall on the carpet. They have furnished two prominent women and having a broom so that it would be clean. This was in the lifetime of To-do-da-ho, and the Five Nations furnish him a stick, laying elose by where he sits-represents as a limited power given to him by the Five Nations. If he sees something evil coming he would take the stick and throw away, and if the stick not strong enough then he would notify the Five Nations to come help him; that the animal and wild peoples come pre- pared for war. The To-do-da-ho would speak to the animal and ask : What is thy business coming here without our knowledge?"
The belt of fifty rows, already mentioned, and of the same date, had a lengthy description by the La Forts, which is so unique that it is quoted in full :
"Between Bastable building and the corner of Genesee and Warren streets, Syracuse, was held the last council which completed the league. Both Hiawat- ha and To-do-da-ho were there, about three hundred years (ago). Represents au everlasting tree-always keeps growing, reaching to heaven that all nations may see it; and under they set a great fire to burn forever-the council place of the Five Nations-and that the council fire is to be kept at the Onondagas, and the Onondagas are the expounders of the law.
"After they had ratified-it was understood-we look far away and we see a darkness, and in the darkness an unknown and strange face, and they could not understand what it was-and it came to be interpreted that we would be foreed to adopt an unknown law- but it was coming before that generation passed away, and finally their heads would roll and roll away, and after a time they would recover their bodies, and then they would embrace the law that was once lost to them, and the tree would grow forever. After they will re- store the original law their confederation will be more permanent than the first one, and their original law will remain forever. They say that one of the women said: 'You can use all the water of the ocean to wash away the Indian blood, and when you have done there is just as much water left in the ocean as before you began-so the law-you can take from it parts of the Indian law, and put another in its place, but it will come again and last forever.'
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"This was the last belt that was made at that ratifying time. When the belt was ready it was said by one of the orators to that eouneil, "This is the last belt which we make confirming the laws which we have just adopted." and he enconraged the people of the Five Nations to instruct them with the meaning of the wampum to serve the laws. At the conclusion of his remarks he said : 'As long as you will follow up the laws of the Five Nations you will be in prosperity and happiness. but whenever our people may not heed the in- structions which we are instructing to you, then it will come in the way of dissension among our people-and the last remark-if you will disobey and disregard the laws we have made. that generation will suffer.' Hiawatha made that speech.
"This belt is not the original which was there at that time, but a copy. It was made not a great while after the death of Hi-a-wat-ha. That each clan shall be entitled to one principal chief and war chief. When the council ended, Hi-a-wat-ha went up the Onondaga creek and distributed the belts among the elans-making the clans and chiefs. And in his speech he said : 'I have made a place for you under ground and a fishing ground. I have finished my work.' It is claimed that he did not die, but went up in his canoe and said : 'When you shall be in a state of confusion I will come back.'
"That Hi-a-wat-ha saw the strange face in the midst of darkness, and ho interpreted it that the unknown law which was coming, should prevail over the new law-that is, the law which had just been adopted and the tree that was just planted. The root spread from east to west and from south to north. Under the tree, while the root of the tree was spreading. all the Five Nations laid their heads on the root. That is the constitution. If any of their enemies should attempt to strike against the root-from their enemies destroying some of their people, and after striking against upon the root, the man who struck the root would turn, and the blood would come out of his mouth. That is revenge for blood. The roots of the tree would continue spreading in all directions forever; and the fire would continue forever. and the smoke of it go all up to heaven, so that all the nations of the world would see; and that the laws-that is the wampums -- be read every year for- ever. Between the Bastable and the corner of Warren and Genesee streets -last eouneil. Hi-a-wat-ha would come again, but when he did not say. He did not die, and when he came again he would renew the oldl. and it would be stronger than then, and that is the expectation we have. The former meetings of the Five Nations were on Onondaga lake, and some near Liver- pool. He was the proclaimer of councils, and the only proper person to call a eouncil. These wampums were made during these meetings, and were com- plete at the last meeting when everything was ratified."
The belt of seven rows, with double diamonds, before mentioned. was thus explained by the La Forts: "This belt was used to call a meeting of the Five Nations, at which should be read all the laws. This was made when Hi-a-wat-ha was traveling and distributing the elans, and this belt made to
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ONONDAGA VALLEY SCENES.
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represent that the nations were divided into clans, and were to remain strictly so -- that there could be no intermarriage."
The twelve-rowed peace belt. with six broad diagonal bars, already men- tioned, is thus diseribed by the La Forts : "The five upper diagonal rows are the Hi-a-wat-ha belt, and represent the union of the Five Nations. When the Tuscaroras were taken in they added the sixth, which they call a brace. This is the t ''ng in of the Tuscaroras." As the belt had seven bars in 1878. and
perha; ore earlier. this interpretation will not stand. In fact these vary- ing mea. gs show that the belts have little historie value. They are valu- able as er osities, and that is all.
In 18.0, while taking the Onondaga census, General Carrington bought three of these belts for eighty-five dollars or less, with the intention, as then understood. of having them safely preserved at Washington. This was a low but not unfair price. Then he said he found the Government would not allow the expense, so, to save himself, he sold them to the Rev. Dr. Oliver Crane for the low price of three hundred and fifty dollars, though he thought them worth five hundred dollars. They were in request for the Chicago Ex- position, and though Dr. Crane said Yale College had offered him eight hun- dred dollars, yet he thought they should go back to New York. In fact so desirous was he of this that he was willing to sacrifice three hundred dollars. and take five hundred dollars for the belts with this proviso. The commission- ers had no money for this, and John Boyd Thacher, Mayor of Albany, bought them and they were exhibited. Then he took them home. After awhile they were demanded for the State Museum, and the demand was refused. Then began the famous wampum case.
The suit was brought in 1897 in the name of Te-hes-ha or Daniel La Fort; Say-ha-que or Baptist Thomas; Hos-hay-ha-qua or Charles Lyon; Jarvis (Orris) Farmer; Sho-heh-do-nah; Ha-on-we-ga-wenle; Ho-do-oh-go-oh. a Sen- eca; Ha-ja-ah-gwysh, a Cayuga; in behalf of the University of the State of New York as wampum keeper, Mrs. Converse had signed the demand: "The Onondaga Nation (by) Harriet Maxwell Converse, Its Attorney in Fact." Daniel La Fort certified that she "had and has no legal authority to represent the Onondaga Nation in the matter described in the said paper."
He testified that she wished the chiefs to demand the wampum, but only five appeared, seven less than a quorum, and added: "It was in no way a legal proceeding. 1, as President of the Onondoga Nation. presided over the meeting, but I did it to please the others (the five men and Mrs. Converse). The meeting adjourned because there was not a quorum present and its action could not be legal." He had also said that "these were relies now ; sort of heir-looms, like old spinning wheels, old almanacks, &e."
However, the chiefs met and appointed the University of the State wam- pinn keeper. on receiving five hundred dollars. Baptist Thomas retained two hundred dollars to repair the couneil house, and twenty-five dollars for himself as the usual official fee. The other chiefs each took twenty-five dollars, and the rest ( !) went to the nation's poor. Practically it was an Onondaga affair.
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The decision was uniformly against the claimants, though several times appealed. The "two pieces of great historical interest" which Thacher said the Onondagas still retained, were easily secured by the writer, but there was but one in the dozen that had any definite historie value. The case wonder- fully inflated the wampum market.
CHAPTER XXXIV.
GENERAL HISTORY AFTER THE CIVIL WAR.
One remarkable feature connected with the war for the Union was the readiness with which the army returned to old pursuits. In old times dis- charged soldiers often turned to freebooting when war was over, or at best led a useless life. Here men took up accustomed work, or, with their larger experience, turned to new pursuits. Business was brisk and high prices prevailed, estimated values being about double the real. Many did not see that this could not continue, that prices must drop, and invested capital on a falling market. Several cases might be mentioned, of a local character. where large manufacturing enterprises begun or continued under these con- ditions brought inevitable ruin. These were not frequent, and business was soon adapted to a new state of things.
Preliminary to brief sketehes of town history there will follow a short account of matters of more general interest, though it will be found that the city more and more represents the county, and is closely identified with it. Every trolley line, every good road tends to this end. People in villages and rural districts can easily attend meetings or entertainments in Syracuse, and pleasantly reach home at a seasonable hour. One may now have that delight- ful experience which N. P. Willis called "country life within city reach."
This ease of access has had two striking results. Certain kinds of busi- ness in rural towns have retrograded ; others have improved. This well known fact requires no detailed account, but the general truth remains that no vil- lage in the county is doing the business it once did. On the other hand there must be an advance in rural real estate for many purposes. Land in some picturesque situations, rocky and sterile as it is, has become valuable for summer cottages. There is not a village easily accessible by trolley lines. that might not be crowded with summer boarders, were there good accommoda- tions for them. Pretty or fine homes are increasing on these lines, and will increase as people learn their advantages. Beside which Syracuse has to be fed, and men who can easily reach it will have the highest profit for their pro- duets. As a business investment land must become valuable somewhat in proportion to ease of access to the city. To be a healthy advance this must be gradual, and it is fortunate that it has not taken a speculative form.'
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The larger political events have been shared in by the state and nation. The Tillen decision in the presidential election was unsatisfactory to many. but was accepted by all. The Roscoe Conkling fight had successful opposi- tion. Hill's arrogant rule owed its suecess to the election of a Democratic supervisor-a good man, too-in a Republican town of Onondaga. The deaths of Garfield and MeKinley called forth universal lamentation. Men from Onondaga shared in the great celebrations at Yorktown and Gettysburg, and the county was well represented in every great exposition, from Philadelphia to Jamestown. At the celebration of the evacuation of the fort at Oswego in 1896, Onondaga took part, and it had its own great celebration in 1894, of its erection as a county, the town celebrations all tending to the mammoth one in Syracuse.
There are some societies whose work is mainly done in Syraeuse, whose field is the county, and which should have active members in every town. Among these is the Onondaga Historical Association, now well housed and equipped. Its home-for it can have but one, and that should be central- is in Syracuse, but its members should be everywhere. The Onondaga Academy of Science has a similar center, but takes in the same broad and fertile held. The Syracuse Chamber of Commerce has a restrictive title, but a broad and generous scope, and has been a wonderful suceess. A score of others might be mentioned, of general interest, which ought practically to unite country and city. Some are old organizations, but the great work of all is of recent date.
One of the oldest of existing societies was organized in 1806 as the Onon- daga Medical Society. John II. Frisbie was the first president; Gordon Need- ham vice-president ; Daniel Tibbitts, treasurer; Walter Colton, seeretary ; with a goodly membership for that early day. In 1823 a code of medical ethics was adopted. and in 1832 its counsels were beneficial when the cholera came, . but otherwise its work was comparatively unimportant till after the civil war. Few essays were prepared, and there were but two meetings annually till 1870. After that there were four.
Many of the member's served as surgeons with the New York volunteers. and these gave impetus to the society on their return. Next came the ques- tion of removing Geneva Medical College to Syracuse in 1871, which resulted in forming the College of Medicine as part of Syracuse University. The society aided in many important general and local measures. In 1881 twelve essayists were appointed ; three for each quarterly meeting, and this has been followed since. The City Medical Association was organized in 1858, but did little before the war. When that closed it reorganized Jamary 24. 1866, with Dr. A. B. Shipman as president. It. disbanded January 16. 1894, and at once organized again as "The Syracuse Academy of Medicine." and as such it was incorporated, doing a useful work ever since. Though its work is in a way local. it has elevated the standard of physicians through- out this region.
Homeopathie physicians had no organization here till 1863, though Dr. II. H. Cator followed this practice in Syraeuse in 1846. Hle was still here
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when a society was formed as the Onondaga County Homeopathie Medical Society. The annual meeting's became semi-annual, quarterly and monthly. Dr. Lyman Clary was the first president, but there has been a change almost every year. Out of this general society for Onondaga and Oswego counties, have come the Syracuse Homeopathie Medical Association, its Free Dispensary incorporated in 1892, and the Syracuse Homeopathic Hospital, incorporated December 30. 1895, whose new building has just been erected.
The Onondaga Historical Association is mentioned elsewhere. and had its birth in war times, being formed in January, 1862, and incorporated in 1863. It prospered and then lanquished, holding only annual meetings for elections from 1881 to 1892. Its period of greatest usefulness in actual work came then after its union with the Onondaga Historical Club. Its part in the Centennial celebration of 1894 is elsewhere described, and since then it has maintained courses of lectures and rooms for the exhibition of antique or interesting ar- tieles. The gift of one of its presidents. William Kirkpatrick, provided it with a substantial home, and he also took care for fountains to beautify the north side of the city. one of which will be commemorative. This is a fine drinking fountain for man and beast on the south side of Washington Park. the materials being bronze and granite. The designer is Mrs. Harvey W. Corbett of New York, formerly Miss Gail Sherman of. Syracuse. Between the granite base and top is a large eylindrie colunm, on the rear of which is an extract from Mr. Kirkpatrick's will, stating that it is a memorial of his father and of the discovery of the salt springs. Underneath is a translation
of Father Le Moyne's record of the event. The central figure is that of Le Moyne, holding some salt in one hand and looking intently upon it. On his right hand is Garakontie, holding a eup of salt in his left hand, and pointing to an Indian kettle over the fire with the right. Farther back is an Indian woman, holding a bark water pail and looking curiously on. Oak leaves furnish a background on that side; pine leaves on the other. On the left of the Black Robe is Jean Baptiste, his companion, gun in hand, in hunt- ing costume, and behind him an Indian warrior. All face the south. The bronze work was east by the Gorham Company. The whole was completed in the spring of 1908.
Before 1826 the eonnty had no publie building for the poor, who were cared for individually at a stipulated price. Preliminary steps were taken for the erection of one that year, and in January, 1827, it was agreed that it must be within ten miles of the court house. In February one hundred and forty- five acres were bought of Josiah Bronson on Lot 87, Onondaga. for eighteen dollars per acre. On this buildings were erected at a cost of two thousand seven hundred and fifty dollars, which lasted for many years. In 1860 a building for the insane poor was added. A water supply was fur- nished in 1867 and enlarged in 1872. The buildings were enlarged at the same time, and again improved in 1879. In 1907 Henry D. Nottingham was superintendent ; H. II. Loomis, deputy superintendent; Rufus II. Northrop.
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keeper; Dr. Edwin J. Gillette, physician; Miss Arvilla Everingham, superin- tendent of the hospital.
The first Onondaga penitentiary was built in 1850, and Joseph A. Yard be- came the first superintendent, with a board of three inspectors. It was en- larged in 1859. and partly burned February 11, 1864, but immediately rebuilt and improved. A little later contraets were made to receive convicts from other counties, and for various manufactures. It was much enlarged in 1869 and later. years. In 1878 separate wards were provided for women. and about the same time the contract system fell into disfavor. As it was necessary to employ conviets for their own health the desirableness of a rural site, where simpler work could be done, was considered, resulting in the purchase of land east of Jamesville, where stone could be advantageously quarried. There a fine stone building was erected, fully equipped in every way. A special car is used on the Suburban railroad for penitentiary pur- poses, with a grated compartment for convicts. Suitable work is provided for women as well as men. and there were five hundred and forty-eight convicts there December 31. 1907. the largest number then on record, but considerably increased a little later. The building is a conspicuous objeet for many miles around. The officers in 1907 were Frank P. Bentley, superintendent ; Irving J. Broad, deputy superintendent. with minor officials; Arthur L. Somers. George S. Herrick. Willis C. Newell. inspectors.
The Onondaga County Agricultural Society was first organized at Onon- daga Hill in 1819. and its primary high character may be seen from the list of its first officers. These were Dan Bradley. president; Squire Munro, Martin Cossitt, Angustus Wheaton. vice presidents; George Hall and A. Yelverton. corresponding secretaries; Leonard Bacon, treasurer; H. L. Granger, auditor; L. H. Redfield. C. W. Forman. O. W. Brewster committee on publication.
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