Part 3

By a statement submitted to Congress, on the 3d of December, 1844,[9] the number of Oneidas, settled in Wisconsin, is put at 722; the number of Senecas, who have removed from Ohio into the Indian territory west of the Mississippi, at 125, and the number of mixed Senecas and Shawnees, at the same general location, at 211. Deducting one-half of the latter, for Shawnees, and there is to be added to the preceding census, in order to show the natural increase of the Iroquois, 953 souls. The number of the St. Regis tribe, who are based, as a tribe, on the Praying Indians of Colden,—a band of Catholic Mohawks originally located at Caughnawaga is shewn by the present year’s census to be 360. There are, at the village of Cornplanter, within the bounds of Pennsylvania, as numbered by me, the present year, 51 Senecas. Supposing that the Mohawks and Cayugas who fled to Canada _at_ and _after_ the revolutionary war, and who are now settled at Brantford on Grand river, Canada West, have merely held their own, in point of numbers, and deducting the number of Cayugas, namely, 144, found among the Senecas of Cattaraugus, and herewith separately returned, and taking Dalton’s estimate of the Mohawks and Cayugas in 1776, namely, 300 warriors for each tribe, there is to be added, to the census, to accomplish the same comparative view, two thousand eight hundred and fifty souls. From this estimate, there must be deducted, for a manifest error, in the original estimates of Dalton, in putting the Cayugas on the same footing of strength with the Mohawks, not less than 150 warriors or 750 souls, leaving the Canadian Iroquois at 2,106—say 2,000 souls.

[9] Vide Doc. No. 2, Ho. of Reps., 28th Congress, 2d Session.

Adding these items to the returns of the present census, and the rather extraordinary result will appear, that there is now existing in the United States and Canada a population of 6,942 Iroquois, that is to say, but 2,108 less than the estimated number, and that number placed as high as it well could be, at the era of the revolution in 1776. Of this number, 4,836 inhabit the United States, and 3,843 the State of New-York. I cannot, however, submit this result without expressing the opinion, that the Iroquois population has been _lower_, between the era of the revolutionary war and the present time, than the census now denotes; and that for some years past, and since they have been well lodged and clothed and subsisted by their own labor, and been exempted from the diseases and casualties incident to savage life, and the empire of the forest, their population has recovered and IS NOW ON THE INCREASE.

I have thus brought to a close, so far as relates to their population and industrial efforts, the inquiry committed to me respecting this nation. It would perhaps have gratified statistical curiosity and philosophical theory, to have exhibited fuller data on the subject of their longevity and vital statistics generally, but it may be considered in the light of an achievement to have accomplished thus much. The general result indicates five, with a large fraction, as the average number of the Iroquois family. Throughout each canton, the number of females predominates over the males. This is a fact which has been long known to hold good with respect to wandering, predatory and warlike tribes, but was not anticipated among peaceful, agricultural communities. But few years, however, have supervened since they dropped the hatchet and took hold of the plough; and in this time, it is apparent that the proportion of males to females has approached nearer to an equilibrium. The effects on vitality of agricultural labor and a cessation from war, are likewise favorable, so far as we can judge, compared with the known results among the sparse, ill fed, warring and errating hunters of the western forests and prairies. The average number of the Iroquois family is not higher than the common average of the hunter state. The number of children borne by each female is a considerable fraction over four. Of a population of 312 Tuscaroras, five have reached to and passed the age of 80, or over 1-3/4 per cent. Among the Senecas and Cayugas of Cattaraugus, the per centage is 1-1/2, with a smaller fraction, 12 persons in 808 having passed that limit. Local causes have diminished this to one per cent nearly on the Buffalo reservation. On the contrary, it is found to be increased in the valley of the Alleghany to full two per cent. The ruling chief of that tribe, TEN WON NY AHS, of Teonegono, commonly called _Blacksnake_, is now in his ninety-sixth year, and is active and hale, and capable of performing journies to the annual assemblies of his people at Buffalo.

I should not have fulfilled the principal object in view, without directing some attention to the effects of the labors of past years in the introduction, into the Iroquois cantons, of education, letters and Christianity. So much of this branch of the inquiry as admits of arithmetical notice, will appear, either under the ordinary heads of the census, or the additional columns which have been prepared under the headings of “statistics of occupation and of morality.” The residue, comprising some remarks on the schools and churches, the present state of Iroquois society and manners, and the general condition and prospects of the cantons, will be included in the supplementary report and documents. I shall also defer to the same time, a particular notice of their annuities, and the extent of their ancient domain, and the periods of its cession to the State or general government.

In closing this report, it may be well to notice the fact that there are yet remaining in the State, some vestiges of the Algonquin race, who, under various distinctive names, occupied the southern portion of the State at the era of its discovery and colonization. As the language of the census act refers to such Indians only as live on the “reservations,” I have not felt it to be within the scope of my appointment to search out and visit these scattered individuals, although I should have been gratified to make this inquiry. It is believed that they are comprised by about twenty of the Shinecock tribe, who yet haunt the inlets and more desolate portions of Long island, and by a very few lingering members of the ancient Mohegans, who, under the soubriquet of Stockbridges, yet remain in Oneida county. The bulk of this people, so long the object of missionary care, migrated to the banks of Fox river and Winnebago lake, in Wisconsin, about 1822. They were followed to that portion of the west, about the same time, or soon after, by the small consolidated band of Nanticokes, Narragansetts, and other early coast tribes, who, in concentrating in the Oriskany valley, after the close of the revolutionary war, dropped their respective languages, learned the English, and assumed the name of Brothertons. Both these migrated tribes were in an advanced state of semi-civilization, and were good farmers and herdsmen at the era of their removal.

I am, sir, With respect, Your ob’t servant, HENRY R. SCHOOLCRAFT, _Marshal under the 15th section of the census act_.

Hon. NATHANIEL S. BENTON, _Secretary of State_.

SUPPLEMENTARY REPORT.

Of Henry R. Schoolcraft to the Secretary of State.

ANTIQUITIES—HISTORY—ETHNOLOGY.

_New-York, January 7th, 1846._

SIR:—I have now the honor to submit a supplementary report, embracing minutes and remarks on the aboriginal history, antiquities and general ethnology of Western New-York, made in accordance with an expression permitting the collection of such materials in your general instructions of the 26th of June last.

To these details I have prefixed some general considerations on the early period of the Iroquois history, the affinities of the several tribes, and the era and principles of their confederation; the antiquarian remains and general archæology of the western countries; the ancient state of Indian art; some traits of their traditions and religion; and a few connected topics which, it is hoped, will tend to render the report more acceptable and valuable.

I regret, indeed, that time has not permitted me to enter more fully on some of the topics introduced, and that of others, I have been obliged to cut them short or omit them altogether, including the subject of their languages, geographical terminology, and personal names, the latter of which is a very curious inquiry of itself. I confess it would have fallen in with my inclinations, as well as my conceptions of the true nature and extent of the inquiries confided to me, to have extended them to other parts of the State, and given a more complete view of our ethnology, had it been practicable to do so before the meeting of the Legislature.

I cannot, however, close this note without expressing the hope that the Legislature will authorize you to take further measures for completing the work. There are a large number of the class of antique, circular and elliptical works scattered over the western and southwestern part of the State, of an age anterior to the discovery, which it would be important to examine and describe. These chiefly lie west of Cayuga, and upon the sources of the Susquehanna. Interspersed amid this system of common ring-forts of the west there are some of a still earlier period, which exhibit squares and parallelograms, yet without any defensive work in the nature of bastions.

The area of early French occupancy, or attempt at colonization, within the State, extends east and west between the waters of the Cayuga and Oneida lakes, as general boundaries, having the county of Onondaga as its chief and central point. This area will comprehend the most striking part of the numerous remains of implements of art, and other antiquities of European origin, which have heretofore excited attention. How far these evidences extend north is not known. But any examination of either the aboriginal or foreign remains would be incomplete which did not extend also along the line of the St. Lawrence and the waters of Lake Champlain.

The valley of the Hudson, and the southern part of the State generally, although it has not been explored with this view, is known to have some antiquarian features worthy examination. And were there none others than the artificial shell mounds and beds on the sea coast and the fossil bones of the valley, so remarkable in themselves, these would alone be entitled to the highest interest in studying the ancient history of the races of man in this area.

Geological action subsequent to the period of the habitation of the globe, has not been examined with this view, but is believed to be important in denoting eras of former occupancy; it is known that various parts of the State have yielded, at considerable depths below the surface, many curious evidences of artificial remains, along with relics of the animal and vegetable kingdoms.

There is an apparent extension of the system of works which characterize the fort and mound period of the Ohio valley, reaching from the Alleghany waters in Chautauque and Cattaraugus, along the southern shore of Lake Erie, indefinitely eastward, which it would be interesting to trace.

One of the most reliable proofs of eras and races of men is found in the remains of art.

There are some striking coincidences in this respect between the antiquities of New-York and the Mississippi valley, which denote precisely the same state of arts and the same eras of occupancy. Such are the Minace Alleghanic which occurs alike in the Grave Creek mound and the simple places of sepulture in Onondaga, the Nabikoaguna Antique, which has been found at Upper Sandusky and at Onondaga; and the Medaëka Missouri, from the valley of the Sciota, in Ohio, and the Kasonda in New-York.

Accurate descriptions of the whole class of our antiquarian remains could not, if thoroughly executed, but throw much light on, and introduce precision in, periods of remote history in this State, and indeed the continent, which are now either involved in obscurity, or constitute themes of mere conjecture.

I. HISTORICAL AND ETHNOLOGICAL MINUTES.

MADE ON TAKING THE CENSUS OF THE IROQUOIS OF NEW-YORK, IN CONFORMITY WITH AN ACT OF THE LEGISLATURE, IN 1845.

[_a._] A Sketch of the Iroquois Groupe of Aboriginal Tribes.

On the discovery of North America, the Iroquois tribes, were found seated chiefly in the wide and fertile territory of western and northern New-York, reaching west to the sources of the Ohio;[10] north, to the banks of Lake Champlain and the St. Lawrence; and east, to the site of Albany. They had as much nationality of character, then, as any of the populous tribes, who, in the 4th century wandered over central and western Europe. They were, in a high degree, warlike, handling the bow and arrow with the skill and dexterity of the ancient Thracians and Parthians. They were confederated in peace and war, and had begun to lay the foundations of a power, against which, the surrounding nations, in the Mississippi valley, and along the St. Lawrence, the Hudson, and the Delaware, could not stand. The French, when they effectually entered the St. Lawrence in 1608,[11] courted their alliance on the north, and the Dutch did the same in 1609, on the Hudson. Virginia had been apprised of their power, at an early day, and the other English colonies, as they arrived, were soon made acquainted with the existence of this native confederacy in the north. By putting fire-arms into their hands, they doubled the aboriginal power, and became themselves, for more than a century, dependant on their caprice or friendship.

[10] They always denominated the Alleghany river by the name of Ohio. This I found to be the term constantly used for that river in 1845. They give the vowel i, in this word, the sound of i, in machine.

[11] They actually discovered this river, in 1535.

The word Iroquois, as we are told by Charlevoix, who is a competent and reliable witness on this point, is founded on an exclamation, or response, made by the sachems and warriors, on the delivery to them, of an address. This response, as heard among the Senecas, it appeared to me, might be written _eoh_; perhaps, the Mohawks, and other harsher dialects of this family, threw in an r, between the vowels. It is recorded in the term Iroquois, on French principles of annotation, with the substantive inflection in _ois_, which is characteristic of French lexicography. It is a term which has been long, and extensively used, both for the language and the history of this people; and is preferable, on enlarged considerations, to any other. The term Five Nations, used by Colden, and in popular use during the earlier period of the colony, ceased to be appropriate after the Tuscarora revolt in North Carolina, and the reunion of this tribe with the parent stock, subsequent to 1712. From that period they were called the Six Nations,[12] and continued to acquire increased reputation as a confederacy, under this name, until the termination of the American Revolution in 1783, and the flight of the Mohawks and Cayugas to Canada, when this partial separation and breaking up of the confederacy, rendered it no longer applicable.

[12] In 1723, they adopted the NECARIAGES, as a Seventh Nation, as will be noticed under the appropriate head.

The term NEW-YORK INDIANS, applied to them in modern days, by the eminence in their position, is liable to be confounded, by the common reader, with the names of several tribes of the generic Algonquin family, who formerly occupied the southern part of the State, down to the Atlantic. Some of these tribes lived in the west, and owned and occupied lands, among the Iroquois, until within a few years. And, at any rate, it is too vague and imprecise a term to be employed in philology or history.

By the people themselves, however, neither the first nor the last of the foregoing terms appear ever to have been adopted, nor are they now used. They have no word to signify “New-York” in a sense more specific, than as the territory possessed by themselves—a claim which they were certainly justified in making, at the era of the discovery, when they are admitted, on all hands, to have carried their conquests to the sea.

The term _Ongwe Honwe_, or a people surpassing all others, which Colden was informed they applied proudly to themselves, may be strictly true, if limited, as they did, to mean a people surpassing all other red men. This they believed, and this was the sense in which they boastfully applied it. But it was a term older than the discovery, and had no reference to European races. The word _Honwe_, as will appear by the vocabulary hereto appended, means man. By the prefixed term _Ongwe_, it is qualified according to various interpretations, to mean real, as contradistinguished from sham men, or cowards; it may also mean strong, wise, or expert men, and, by ellipsis, men excelling others in manliness. But it was in no other sense distinctive of them. It was the common term for the red race of this continent, which they would appear, by the phrase, to acknowledge as a unity, and is, the word as I found it, used at this day, as the equivalent for our term “Indian.”

Each tribe had, at some period of their progress, a distinctive appellation, as Onondaga, Oneida, &c. of which some traditionary matter will be stated, further on. When they came to confederate, and form a general council, they took the name of KONOSHIONI, (or as the French authors write it, _Acquinoshioni_), meaning literally, People of the Long House, and figuratively a UNITED PEOPLE, a term by which they still denominate themselves, when speaking in a national sense. This distinction, it is well to bear in mind, and not confound. This Long House, to employ their own figure, extended east and west from the present site of Albany to the foot of the great lakes, a distance, by modern admeasurement, of 325 miles, which is now traversed by railroad. An air palace, we may grant them, having beams and rafters, higher and longer than any pile of regal magnificence, yet reared by human hands.

Thus much may be said, with certainty, of the name of this celebrated family of red men, by which they are identified and distinguished from other stocks of the hunter tribes of North America. Where they originated, relatively to their position on this continent, the progress of ethnology does not, at this incipient period of that science, enable us to determine, nor is it proposed, save with the merest brevity, now to inquire. Veiling their own origin, if anciently known, in allegory, or designing by fancy to supply the utter want of early history, to the intent, perhaps, that they might put forth an undisputed title to the country they occupied, the relations of their old sages affirm that they originated in the territorial area of western New-York. Their tradition on this point, as put on record by the pen of one of their own people, (see extracts from Cusic’s historical and traditionary tract, hereto appended,) fixes the locality of their actual origin at an eminence near the falls of the Oswego river. To cut short the narration, they assert that their ancestors were called forth, from the bowels of a mountain, by TARENYAWAGON, the Holder of the Heavens. It represents them as one people, who moved first towards the east, as far as the sea, and then fell back, partly on their own tracks, towards the west and southwest. So far, and so far only, the tale appears credible enough, and as there is no chronology established by it, although dates are freely introduced, and consequently nothing to contradict it, their track of migration and countermigration from the Oswego, may be deemed as probable.

The diversities of language, and the separation into tribes, are represented to have taken place, according to known principles of ethnological inference.

Ondiyaka, an Onondaga sage, and the ruling chief of the confederacy, who died on an official visit to the Oneidas in 1839, at the age of ninety, confirmed these general traditions of the Tuscarora scribe. He informed Le Fort, who was with him in that journey and at his death, that the Onondagas were created by NEO,[13] in the country where they lived; that he made this island or continent, “Hawoneo,” for the red race, and meant it for them alone. He did not allude to or acknowledge any migration from other lands. This, Le Fort, himself an Onondaga, a chief, and an educated man, told me during the several interviews I had with him, the present year, at the Onondaga Castle.

[13] The term “Neo,” God, is generally used reverently, with a syllable prefixed in the different Iroquois dialects, as Yawa-Neo, in the Tuscarora, Howai-Neo in the Seneca, Hawai-Neo, Onondaga, Lawai-Neo, Mohawk, &c.

Ondiyaka proceeded to say, as they walked over the ancient ruins in the valley of the Kasonda,[14] that this was the spot where the Onondagas formerly lived, before they fixed themselves in the Onondaga valley, and before they had entered into confederation. In those days they were at enmity with each other; they raised the old forts to defend themselves. They wandered about a great deal. They frequently changed their places of residence. They lived in perpetual fear. They kept fighting, and moving their villages often. This reduced their numbers, and rendered their condition one of alarms and trials. Sometimes they abandoned a village, and all their gardens and clearings, because they had encountered much sickness, and believed the place to be doomed. They were always ready to hope for better luck in a new spot. At length they confederated, and then their fortifications were no longer necessary, and fell into decay. This, he believed, was the origin of these old ruins, which were not of foreign construction.[15] Before the confederacy, they had been not only at war among themselves, but had been driven by other enemies.[16] After it, they carried their wars out of their own country, and began to bring home prisoners. Their plan was to select for adoption from the prisoners, and captives, and fragments of tribes whom they conquered. These captives were equally divided among each of the tribes, were adopted and incorporated with them, and served to make good their losses. They used the term, WE-HAIT-WAT-SHA, in relation to these captives. This term means a body cut into parts and scattered around. In this manner, they figuratively scattered their prisoners, and sunk and destroyed their nationality, and built up their own.

[14] Butternut Creek, which runs through parts of the towns of Pompey, Lafayette and De Witt, Onondaga county.

[15] This remark must be considered as applied only to the class of simple ring forts, so frequent in western New-York. These forts are proved by antiquarian remains, forest growth, &c. to be the most ancient of any works, in Onondaga county, in the shape of forts.

[16] Colden represents them as driven by the Algonquins, on the discovery of Canada.