Part 21

Only two varieties of dancing were introduced the first evening—the trotting dance and the fish dance. The figures of either are exceedingly simple, and but slightly different from each other. In the first named, the dancers all move round a circle, in a single file, and keeping time in a sort of trotting step to an Indian song of yo-ho-ha, or yo-ho-ha-ha-ho, as sung by the leaders, or occasionally by all conjoined. In the other, there is the same movement in single file round a circle, but every two persons, a man and a woman, or two men, face each other, the one moving forward, the other backward, and all keeping step to the music of the singers, who are now, however, aided by a couple of tortoise or turtle shell rattles, or an aboriginal drum. At regular intervals, there is a sort of cadence in the music, during which a change of position by all the couples takes place, the one who had been moving backward taking the place of the one moving forward, when all again move onward, one-half of the whole, of course, being obliged to follow on by _advancing backwards_!

One peculiarity in Indian dancing would probably strongly commend itself to that class among pale faced beaux and belles denominated the bashful; though perhaps it would not suit others as well. The men, or a number of them, usually begin the dance alone; and the women, or each of them, selecting the one with whom she would like to dance, presents herself at his side as he approaches, and is immediately received into the circle. Consequently, the young Indian beau knows nothing of the tact required to handsomely invite and gallantly lead a lady to the dance; and the young Indian maiden, unannoyed by obnoxious offers, at her own convenience, gracefully presents her personage to the one she designs to favor, and thus quietly engages herself in the dance. And moreover, while an Indian beau is not necessarily obliged to exhibit any gallantry as towards a belle, till she has herself manifested her own good pleasure in the matter, so, therefore, the belle cannot indulge herself in vascillant flirtations with any considerable number of beaux, without being at once detected!

On Thursday the religious ceremonies commenced; and the council from the time it assembled, which was about 11 o’clock, A. M., till 3 or 4 o’clock, P. M., gave the most serious attention to the preaching of Jemmy Johnson, the Great High Priest, and the second in the succession under the new revelation. Though there are some evangelical believers among the Indians, the greater portion of them cherish the religion of their fathers. This, as they say, has been somewhat changed by the new revelation, which the Great Spirit made to one of their prophets about 47 years ago, and which, as they also believe, was approved by Washington. The profound regard and veneration which the Indian has ever retained towards the name and memory of Washington, is most interesting evidence of his universally appreciated worth; and the fact that the red men regard him not merely as one of the best, but as the very best man that ever has existed, or that will ever exist, is beautifully illustrated in a singular credence which they maintain even to this day, viz: that Washington is the only white man who has ever entered Heaven, and is the only one who will enter there, till the end of the world.

Among the Senecas, public religious exercises take place but once a year. At these times, Jemmy Johnson preaches hour after hour, for three days; and then rests from any public discharge of ecclesiastical offices the remaining 362 days of the year. On this, an unusual occasion, he restricted himself to a few hours in each of the last two days of the council. We were told by young Parker, who took notes of his preaching, that his subject matter on Thursday abounded with good teachings, enforced by appropriate and happy illustrations and striking imagery. After he had finished, the council took a short respite. Soon, however, a company of warriors ready and eager to engage in the celebrated “corn dance,” made their appearance. They were differently attired. While some were completely enveloped in a closely fitting and gaudy colored garb; others, though perhaps without intending it, had made wonderfully close approaches to an imitation of the costume said to have been so fashionable in many parts of the State of Georgia during the last hot summer, and which is also said to have consisted simply of a shirt collar and a pair of spurs. But in truth, these warriors, with shoulders and limbs in a state of nudity, with faces bestreaked with paints, with jingling trinkets dangling at their knees, and with feathered war-caps waving above them, presented a truly picturesque and romantic appearance. When the center of the council house had been cleared, and the musicians with the shell rattles had taken their places, the dance commenced; and for an hour and a half, perhaps two hours, it proceeded with surprising spirit and energy. Almost every posture of which the human frame is susceptible, without absolutely making the feet to be uppermost, and the head for once, to assume the place of _the understanding_, was exhibited. Some of the attitudes of the dancers, were really imposing, and the dance as a whole, could be got up and conducted only by Indians! The women in the performance of the corn dance, are quite by themselves—keeping time to the beat of the shells, and gliding along sideways, without scarcely lifting their feet from the floor.

It would probably be well, if the Indian every where, could be inclined to refrain at least from the more grotesque and boisterous peculiarities of this dance. The influence of these cannot be productive of any good; and it is questionable whether it will be possible, so long as they are retained, to assimilate them to any greater degree of civilization or to more refined methods of living and enjoyment, than they now possess. The same may be said of certain characteristics of the still more vandalic war dance. This, however, was not introduced at the council.

A part of the proceedings of Friday—the last day of the council, bore resemblance to those of the preceding day. Jemmy Johnson resumed his preaching; at the close of which the corn dance was again performed, though with far more spirit and enthusiasm than at the first. Double the numbers that then appeared—all hardy and sinewy men, attired in original and fantastic style, among whom was one of the chiefs of the confederacy, together with 40 or 50 women of the different nations—now engaged and for two hours persevered in the performance of the various, complicated and fatiguing movements of this dance. The appearance of the dusky throng, with its increased numbers, and, of course proportionably increased resources for the production of shrill whoops and noisy stamping, and for the exhibition of striking attitudes and rampant motions, was altogether strange, wonderful and seemingly super-human.

After the dance had ceased, another kind of “sport,” a well contested foot race, claimed attention. In the evening, after another supper in the Council House, the more social dances,—the trotting, the fish—and one in which the women alone participated, were resumed. The fish dance seemed to be the favorite; and being invited to join it by one of the chiefs, we at once accepted the invitation, and followed in mirthful chase of pleasure, with a hundred forest children. Occasionally the dances are characterised with ebullitions of merriment and flashes of real fun; but generally a singular sobriety and decorum are observed. Frequently, when gazing at a throng of 60 or perhaps an hundred dancers, we have been scarcely able to decide which was the most remarkable, the staid and imperturbable gravity of the old men and women, or the complete absence of levity and frolicsomeness in the young.

The social dances of the evening—with occasional speeches from the Sachems and Chiefs, were the final and concluding ceremonies of this singular but interesting affair. Saturday morning witnessed the separation of the various nations, and the departure of each to their respective homes.

The writer would like to have said a word or two in relation to the present condition and prospects of the Indians, but the original design in regard to both the topics and brevity of this writing having been already greatly transcended, it must be deferred. The once powerful confederacy of the Six Nations, occupying in its palmy days the greater portion of New-York State, now number only a little over 3,000.[110] Even this remnant will soon be gone. In view of this, as well as of the known fact that the Indian race is every where gradually diminishing in number, the writer cannot close without invoking for this unfortunate people, renewed kindliness and sympathy and benevolent attention. It is true, that with some few exceptions, they possess habits and characteristics which render them difficult to approach; but still, they are only what the Creator of us all has made them. And, let it be remembered, it must be a large measure of kindliness and benevolence, that will repay the injustice and wrong that have been inflicted upon them.

[110] 3,753, vide preceding census.

R. S. G.

_Rochester, Oct. 7_, 1845.

(C.)

Letter from J. V. H. Clark to Henry R. Schoolcraft.

_Manlius, Oct. 6th_, 1845.

H. R. SCHOOLCRAFT, ESQ.,

DEAR SIR—Agreeable to your request I have been upon the grounds in our vicinity once occupied as forts and places of defence. So devastating has been the hand of time and the works of civilized men, that little can now be possibly gleaned by observation. Our main reliance in these matters must depend almost entirely upon the recollections of early settlers and traditions. Many of these accounts, as you are aware, are differently related by different individuals, and not unfrequently in material points contradictory. From careful investigation and inquiry I have been enabled to add a little to what I had previously gathered and referred you to, in the New-York Spectator. A locality in the town of Cazenovia, Madison co., near the county line, and on Lot 33, Township of Pompey, Onondaga co., called the “_Indian Fort_,” was not described in that paper. It is about four miles southeasterly from Manlius village, situated on a slight eminence, which is nearly surrounded by a deep ravine, the banks of which are quite steep and somewhat rocky. The ravine is in shape like an ox-bow, made by two streams, which pass nearly around it and unite. Across this bow at the opening, was an earthen wall running southeast and northwest, and when first noticed by the early settlers, was four or five feet high, straight, with something of a ditch in front, from two to three feet deep. Within this enclosure may be about ten or twelve acres of land. A part of this ground, when first occupied in these latter times, was called the “_Prairie_,” and is noted now among the old men as the place where the first battalion training (military) was held in the county of Onondaga. But that portion near the wall, and in front of it, has recently, say five years ago, been cleared of a heavy growth of black oak timber. Many of the trees were large, and were probably 150 or 200 years old. Some were standing _in_ the ditch and others _on the top_ of the embankment. There is a considerable burying place _within_ the enclosure. The plough has already done much towards leveling the wall and ditch; still they can be easily traced the whole extent. A few more ploughings and harrowings and no vestige of it will remain. The specimens of dark brown pottery I send with this are from this locality. I picked them up at this visit. These specimens are somewhat numerous upon this ground now. Almost every variety of Indian relic has been found about here, but so fastidious are the holders of them, that I have not been able to procure any for you, and cannot, except _at a price_. However, they can be of little consequence, as they are described in the article above referred to. One fact, will, I think, apply to this locality, that does not belong to any other of the kind in this region, that I know of. Two cannon balls, of about 3 lbs. each, were found in the vicinity, showing that light cannon were used, either for defence, or in the reduction of this fortification. There is a large rock in the ravine on the south, on which are inscribed the following characters, thus, _IIIIIX_, cut three-quarters of an inch broad, nine inches long, three-quarters of an inch deep, perfectly regular, lines straight. Whether it was a work of fancy, or had significance, I know not. Perhaps you may determine.

On the site of the village of Cazenovia, I am told there was a fort or embankment; some persons say it was “_roundish_;” others that it was “_angular, with sides at right angles_.” Recollections respecting it are very imperfect. Many relics have been found here, indicating an earlier occupancy than those usually found in this county. This was on the Oneida’s territory. There is a singular coincidence in the location of these fortifications which I have never observed until my recent visit. They are nearly all, if not quite all, situated on land rather elevated above that which is immediately contiguous, and surrounded, or partly so, by deep ravines, so that these form a part of the fortification themselves. At one of these (on the farm of David Williams, in Pompey,) the banks on either side are found to contain bullets of lead, as if shot across at opposing forces. The space between may be about three or four rods, and the natural cutting twenty or twenty-five feet deep. This only goes to show the care these architects had in selecting the most favorable situations for defence, and the fear and expectation they were in of attacks.

I do not believe any of the fortifications in this neighborhood are more ancient than the period of the French settlement of missionaries among the Onondagas, during the early part of the 17th century. But the more I investigate, the more I am convinced that there were many more of the French established here among the Indians, by far, than has been generally supposed, and their continuance with them longer.

The nature of the articles found, utensils of farmers and mechanics, hoes, axes, horseshoes, hammers, &c., go to prove that agriculture was practised somewhat extensively, as well as the mechanic arts. The Indian name by which it was anciently called, and is now, by the natives, I think goes to substantiate this fact: “Ote-que-sah´-ē-ēh,” an open place with much grass, an opening, or prairie. The timber has a vigorous growth, and although in many places large, there is a uniformity in the size and age, which shows that it has all grown up _since_ the occupancy; because under the trees are not only found the relics, but among them in many instances, corn hills can be traced in rows at considerable distances.

The presentation of medals, I believe to have been a very common custom among the missionaries and traders. Several have been found. A valuable cross of pure gold, sold for $30, was found on the farm of Mr. David Hinsdale, west part of Pompey. The significant “IHS” was upon it. Brass crosses are frequently found, and so are medals of the same metal. One recently found on the last named farm, about the size of a shilling piece. The figure of a Roman Pontiff in a standing position, in his hand a crosier, surrounded with this inscription, “_B. virg. sin. P. origi. con_,” which I have ventured to write out, “_Beata virgo sine peccato originali concepta_,” or as we might say in English, “the blessed virgin conceived without original sin.” On the other side was a representation of the brazen serpent, and two nearly naked figures, looking intently upon it. This is by far the most perfect one I have seen. The letters are as perfect as if struck but yesterday. It was undoubtedly compressed between dies. It is oval in shape, and bored that it might be suspended from the neck. A silver medal was found near Eagle village, two miles east of this, about the size of a dollar, but a little thinner, with a ring or loop at one edge to admit a cord by which it might be suspended. On one side appears in relief, a somewhat rude representation of a fortified town, with several tall steeples rising above its buildings, and a citadel, from which the British flag is flying. A river broken by an island or two, occupies the foreground, and above, along the upper edge of the medal, is the name Montreal. The initials D. C. F., probably those of the manufacturer, are stamped below. On the opposite side, which was originally made blank, are engraved the words Canecya, Onondagoes, which are doubtless the name and tribe of the red ruler on whose dusky breast, this ornament was displayed. A valuable token of friendship of some British governor of New-York, or Canada, to an influential ally among the Six Nations. There is no date on this, or any of the medals. But this must be at least older than the revolution, and probably an hundred snows at least, have fallen on the field where the plough disinterred it, since the chief whose name it has preserved, was laid to rest with his fathers.

I have sent with this, such relics and Indian trinkets, as I could prevail upon our people here to part with. They are less than I expected to obtain. The gun lock, spear head, axe, piece of gun barrel, and lead ball, are all of the size and patterns usually found. They are from the farm of Mr. David Hinsdale, in the town of Pompey, west part. All the gun barrels, or parts of them, are found flattened similar to this. Not a perfect one has been found. The two parts of the axe, want about two inches between the broken portions to make the “_bit_” of the ordinary length. The stone axes, I thought might interest you. I have no doubt they were used in flaying animals slain in the chase, as well as in cleaving wood. I did intend to send you a beautiful gouge of hornblende, but to my surprise, it is not to be found; the like are frequently found here. It proves conclusively, that the natives were at an early day acquainted with the virtues of the maple, and possessed the art of making sugar. I have sent, as you will see, fragments of pipes of many varieties. The patterns are as various as the articles are numerous. The specimens of glass are different from any I have seen from any other quarter. I think some of the beads may have been used in rosarys, for the native proselytes. I have lately seen a fragment of a bell, which, when whole, would have weighed probably 200 lbs., the metal is very fine, and from appearance, this article must have been of considerable value; time and exposure has not changed it in the least. When found, some 20 years since, it was broken up and the pieces found, enough to make it nearly entire.

I am aware, that I am corresponding with one far more experienced in these matters, than myself, and therefore, forbear obtruding my views and opinions further. If you have not a particular desire to place these things in your own cabinet, they might perhaps, be profitably disposed of, among the rare things of the New-York Historical Society. Dispose of them as you think best, I am sorry I could not obtain more.

I am, with sentiments of high regard,

Your ob’t,

J. V. H. CLARK.

(D.)

Letter from Mr. Cusick to Henry R. Schoolcraft.

_August 4th_, 1845.

It appears to me, very great difficulties are in the way of finding out and becoming acquainted with the discovery of all ancient traditions, and what original stock we came from. So far as our recollections extend according to our traditions of many centuries, the aborigines who inhabited the vast wilderness in this great continent, now North America, were guided and led by a certain man, who stood highest in dignity, and next to the Supreme Being, who is called THARONYAWAGO, that is to say, being interpreted, the Holder of Heavens. He was the great leader of the Red Men, and he regulated and taught how to divide the country and rivers, and mode of their living, and manners of costume and ceremonies, in many centuries. The Tuscaroras were descended from the Iroquois; they emigrated from the Five Nations to the Southern Country in North Carolina, and when the Iroquois used to send expeditions and war parties to go to war with other Indian tribes in that quarter, these parties went to the Tuscarora towns in North Carolina, and found a resting place and refreshment, and they used to be in the habit of intermarriage with each other, they have never been to war against each other, and they were always on terms of good friendship and connexion. And therefore we considered that the Tuscarora nation belonged to the Six Nations from ancient times. Before the discovery by Columbus the Tuscaroras consisted of six towns, and they were a most powerful nation, numbering more than twelve thousand warriors. But many combinations and causes fell upon the Tuscarora nation, and they became diminished in their numbers, by wars and pestilence, and were poisoned by ardent spirits. The Tuscaroras had many years of enjoyment and peaceful possession on the Roanoke river, until the Colony was planted near the settlement; something brought up disturbances, and their right was disputed to their territory. In 1712 the Indians of the Tuscaroras in North Carolina, with their accustomed secrecy, formed the design of exterminating in one night, the entire white population; the slaughter on the Roanoke was great, Capt. Barnwell appointed, and sent troops, who suddenly attacked the Tuscaroras, he killed 300, and took 100 prisoners, the survivors retreated to Tuscarora town, within a wooden breast-work, where at last they sued for peace.

The Tuscaroras, soon after abandoned their country, and united themselves with the Iroquois, and became the Sixth Nation. When we first came into this country, we lived with the Oneida nation, (now Oneida county,) and we called the Oneidas the Elder Brother, the second is the Cayugas, the youngest Brother Tuscaroras.