LEGENDS, TRADITIONS, AND LAWS OF THE

IROQUOIS, OR SIX NATIONS

AND

HISTORY OF THE TUSCARORA INDIANS

BY

ELIAS JOHNSON, A NATIVE TUSCARORA CHIEF. 

INTRODUCTION. 

"A book about Indians!"--who cares anything about them?

This will probably be the exclamation of many who glance on my littlepage. To those who know nothing concerning them, a whole book aboutIndians will seem a very prosy affair, to whom I can answer nothing, forthey will not proceed as far as my Preface to see what reasons I canrender for the seeming folly. 

But to those who are willing to listen, I can say that the Indians are avery interesting people, whether I have made an interesting book aboutthem or not. 

The Antiquarian, the Historian, and the Scholar, have been a long timestudying Indian character, and have given plenty of informationconcerning the Indian, but it is all in ponderous volumes for State andCollege libraries, and quite inaccessible to the multitude--those whoonly take up such book as may be held in the hand, sitting by thefire, --still remain very ignorant of the Children of Nature who inhabitedthe forests before the Saxon set his foot upon our shores. 

There is also a great deal of prejudice, the consequence of thisignorance, and the consequence of the representations of your forefatherswho were brought into contact with the Indians, under circumstances thatmade it impossible to judge impartially and correctly. 

The Histories which are in the schools, and from which the firstimpressions are obtained, are still very deficient in what they relate ofIndian History, and most of them are still filling the minds of childrenand youth, with imperfect ideas. I have read many of the Histories, andhave longed to see refuted the slanders, and blot out the dark pictureswhich the historians have wont to spread abroad concerning us. May I liveto see the day when it may be done, for most deeply have I learned toblush for my people. 

I thought, at first, of only giving a series of Indian Biographies, butwithout some knowledge of the government and religion of the Iroquois, the character of the Indians could not be understood or appreciated. 

I enter upon the task with much distrust. It is a difficult task at alltimes to speak and to write in foreign language, and I fear I shall notsucceed to the satisfaction of myself, or to my readers. 

My title will not be so attractive to the American ears, as if it relatedto any other unknown people. A tour in Arabia, or Spain, or in India, orsome other foreign country, with far less important and interestingmaterial, would secure a greater number of readers, as we are always morecurious about things afar off. 

I might have covered many pages with "Indian Atrocities, " but these havebeen detailed in other histories, till they are familiar to every ear, and I had neither room nor inclination for even a glance at war and itsdark records. 

THE AUTHOR. 

PREFACE. 

To animate a kinder feeling between the white people and the Indians, established by a truer knowledge of our civil and domestic life, and ofour capabilities for future elevation, is the motive for which this workis founded. 

The present Tuscarora Indians, the once powerful and gifted nation, aftertheir expulsion from the South, came North, and were initiated in theconfederacy of the Iroquois, and who formerly held under theirjurisdiction the largest portion of the Eastern States, now dwell withinyour bounds, as dependent nations, subject to the guardianship andsupervision of a people who displaced their forefathers. Our numbers, thecircumstances of our past history and present condition, and moreespecially the relation in which we stand to the people of the State, suggest many important questions concerning our future destiny. 

Being born to an inauspicious fate, which makes us the _inheritors ofmany wrongs_, we have been unable, of ourselves, to escape from thecomplicated difficulties which accelerate our decline. To make worsethese adverse influences, the public estimation of the Indian, resting, as it does, upon the imperfect knowledge of their character, and infused, as it ever has been, with the prejudice, is universally unjust. 

The time has come in which it is no more than right to cast away allancient antipathies, all inherited opinions, and to take a nearer view ofour social life, condition and wants, and to learn anew your dutyconcerning the Indians. Nevertheless, the embarrassments that haveobstructed our progress, in the obscurity which we have lived, and theprevailing indifference to our welfare, we have gradually overcame manyof the evils inherent in our social system, and raised ourselves to adegree of prosperity. Our present condition, if considered in connectionwith the ordeal through which we have passed, shows that there is thepresence of an element in our character which must eventually lead toimportant results. 

As I do not profess that this work is based upon authorities, a questionmight arise in the breast of some reader, where these materials werederived, or what reliance is to be placed upon its contents. Thecredibility of a witness is known to depend chiefly upon his means ofknowledge. For this reason, I deem it important to state, that I was bornand brought up by Tuscarora Indian parents on their Reservation in theTown of Lewiston, N. Y. From my childhood up was naturally inquisitive anddelighted in thrilling stories, which led me to frequent the old peopleof my childhood's days, and solicited them to relate the old Legends andtheir Traditions, which they always delighted to do. I have sat by theirfireside and heard them, and thus they were instilled upon my young mind. I also owe much of my information to our Chief, JOHN MT. PLEASANT. I havealso read much of Indian history, and compared them with our LEGENDS andTRADITIONS. 

THE AUTHOR. 

THE IROQUOIS. 

NATIONAL TRAITS OF CHARACTER. 

In all the early histories of the American Colonies, in the stories ofIndian life and the delineations of Indian character, these children ofnature are represented as savages and barbarians, and in the mind of alarge portion of the community the sentiment still prevails that theywere blood-thirsty, revengeful, and merciless, justly a terror to bothfriends and foes. Children are impressed with the idea that an Indian isscarcely human, and as much to be feared as the most ferocious animal ofthe forest. 

Novelists have now and then clothed a few with a garb which excites yourimagination, but seldom has one been invested with qualities which youwould love, unless it were also said that through some captive taken indistant war, he inherited a whiter skin and a paler blood. 

But I am inclined to think that Indians are not alone in beingsavage--not alone barbarous, heartless, and merciless. 

It is said they were exterminating each other by aggressive anddevastating wars, before the white people came among them. But wars, aggressive and exterminating wars, certainly, are not proofs ofbarbarity. The bravest warrior was the most honored, and this has beenever true of Christian nations, and those who call themselves christianshave not yet ceased to look upon him who could plan most successfully thewholesale slaughter of human beings, as the most deserving his king's orhis country's laurels. How long since the pean died away in praise of theDuke of Wellington? What have been the wars in which all Europe, or ofAmerica, has been engaged, That there has been no records of her history?For what are civilized and christian nations drenching their fields withblood?

It is said the Indian was cruel to the captives, and inflictedunspeakable torture upon his enemy taken in battle. But from what we knowof them, it is not to be inferred that Indian Chiefs were ever guilty offilling dungeons with innocent victims, or slaughtering hundreds andthousands of their own people, whose only sin was a quiet dissent fromsome religious dogma. Towards their enemies they were often relentless, and they had good reason to look upon the white man as their enemy. Theyslew them in battle, plotted against them secretly, and in a fewinstances comparatively, subjected individuals to torture, burned them atthe stake, and, perhaps, flayed them alive. But who knows anything of theprecepts and practices of the Roman Catholic Christendom, and quote thesethings as proofs of unmitigated barbarity. 

At the very time that the Indians were using the tomahawk and scalping-knife to avenge their wrongs, peaceful citizens in every country ofEurope, where the Pope was the man of authority, were incarcerated for nocrime whatever, and such refinement of torture invented and practiced, asnever entered in the heart of the fiercest Indian warrior that roamed thewilderness to inflict upon man or beast. 

We know very little of the secrets of the inquisition, and this littlechills our blood with horror. Yet these things were done in the name ofChrist, the Savior of the World, the Prince of Peace, and not savage, butcivilized. Christian men looked on, not coldly, but rejoicingly, whilewomen and children writhed in flames and weltered in blood. Were theatrocities committed in the vale of Wyoming and Cherry Valleyunprecedented among the Waldensian fastnesses and the mountains ofAurvergne? Who has read Fox's book of Martyrs, and found anything toparallel it in all the records of Indian warfare? The slaughter of St. Bartholomew's days, the destruction of the Jews in Spain, and the ScotchCovenanters, were in obedience to the mandates of Christian princes, --aye, and some of them devised by Christian women who professed to beserving God, and to make the Bible the man of their counsel. 

It is said also that the Indians were treacherous, and more, nocompliance with the conditions of any treaty, was ever to be trusted. Butthe Puritan fathers cannot be wholly exonerated from the charge offaithlessness; and who does not blush to talk of Indian traitors when heremembers the Spanish invasion and the fall of the princely andmagnanimous Montezuma?

Indians believed in witches, and burned them, too. And did not thesainted Baxter, with the Bible in his hand, pronounce it right, and wasnot the Indian permitted to be present, when the quiet unoffending womanwas cast into the fire, by the decree of a Puritan council?

To come down to the more decidedly Christian times, it is not so verylong since, in Protestant England, hanging was the punishment of a pettythief, long and hopeless imprisonment of a slight misdemeanor, when menwere set up to be stoned and spit upon by those who claimed the exclusiveright to be called humane and merciful. 

Again, it is said, the Indian mode of warfare is, without exception, themost inhuman and revolting. But I do not know that those who die by thebarbed and poisoned arrow linger in any more unendurable torment thanthose who are mangled with powder and lead balls, and the custom ofscalping among Christian murderers would save thousands from groaningdays, and perhaps weeks, among heaps that cover victorious fields andfill hospitals with the wounded and dying. But scalping is not aninvention exclusively Indian. "It claims, " says Prescott, "highauthority, or, at least, antiquity. " And, further history, Herodotus, gives an account of it among the Scythians, showing that they performedthe operation, and wore the scalp of their enemies taken in battle, astrophies, in the same manner as the North American Indian. Traces of thecustom are also found in the laws of the Visigaths, among the Franks, andeven the Anglo Saxons. The Northern Indians did not scalp, but they had asystem of slavery, of which there are no traces to be found among thecustoms, laws, or legends of the Iroquois. 

Again, it is said, "They carried away women and children captive, and intheir long journey through the wilderness, they were subjected toheartrending trials. "

The wars of Christian men throw hundreds and thousands of women andchildren helpless upon the cold world, to toil, to beg, and to starve. 

This is not so bright a picture as is usually given of people who havewritten laws and have stores of learning, but people cannot see in anyplace that the coloring is too dark! There is no danger of paintingIndians so they will become attractive to the civilized people. 

There is a bright and pleasing side to the Indian character, and thinkingthat there has been enough written of their wars and cruelties, of thehunter's and fisherman's life, I have sat down at their fireside, listened to their legends, and am acquainted with their domestic habits, understand their finer feelings and the truly noble traits of theircharacter. 

It is so long now since they were the lords of this country, andformidable as your enemies, and they are so utterly wasted away andmelted like snow under the meridian sun, and helpless, that you can sitdown and afford to listen to the truth, and to believe that even yourenemies had their virtues. Man was created in the image of God, and itcannot be that anything human is utterly vile and contemptible. 

Those who have thought of Indians as roaming about in the forests huntingand fishing, or at war, will laugh, perhaps, at the idea of Indian homes, and domestic happiness. Yet there are no people of which we have anyknowledge, among whom, in their primitive state, family ties andrelationship were more distinctly defined, or more religiously respectedthan the Iroquois. 

The treatment which they received from the white people, whom they alwaysconsidered as intruders, aroused, and kept in exercise all theirferocious passions, so that none except those who associated with them asmissionaries, or as captives, saw them in their true character, as theywere to each other. 

Almost any portrait that we see of an Indian, he is represented withtomahawk and scalping knife in hand, as if they possessed no other but abarbarous nature. Christian nations might with equal justice be alwaysrepresented with cannon and balls, swords and pistols, as the emblems oftheir employment and their prevailing tastes. 

The details of war are from far to great a portion of every History ofcivilized and barbarous nations, to conquer and to slay has been to longthe glory of the christian people; he who has been most successful insubjugating and oppressing, in mowing down human beings, has too longwore the laural crown, been too long an object for the admiration of menand the love of women. 

It seems you might be weary of the pomp and circumstance of war, ofprincely banquets, and gay cavalcades. The time and space you bestow uponKing and courts, and the homage you pay to empty titles, are unworthyyour professed republican spirit and preferences, let us turn aside fromthe war path, and sit down by the hearth-stone of peace. 

In the picture which I have given, I have confined myself principally tothe Iroquois, or Six Nations, a people who no more deserve the termsavage, than the whites do that of heathen, because they have stilllingering among them heathen superstitions, and many opinions andpractices which deserves no better name. 

The cannibals of some of the west Indies Islands, and the Islands of thePacific, may with justice be termed savage, but a people like theIroquois who had a goverment, established offices, a system of religioneminently pure and Spiritual, a code of honor and laws of hospitality, excelling those of all other nations, should be considered somethingbetter than savage, or utterly barbarous. 

The terrible torture they inflicted upon their enemies, have made theirname a terror, and yet there were not so many burnt, hung, and starved bythem, as perished among Christian nations by these means. The miseriesthey inflicted were light, in comparison, with those they suffered. Ifindividuals should have come among you to expose the barbarities ofsavage white men, the deeds they relate would quite equal anything knownof Indian cruelty. The picture an Indian gives of civilized barbarismleaves the revolting custom of the wilderness quite in the back-ground. You experienced their revenge when you had put their souls and bodies ata stake, with your fire-water that maddened their brains. There was apure and beautiful spirituality in their faith, and their conduct wasmuch more influenced by it, as are any people, Christian or Pagan. 

Is there anything more barbaric in the annals of Indian warfare, than thenarrative of the Pequod Indians? In one place we read of the surprise ofan Indian fort by night, when the inmates were slumbering, unconscious ofany danger. When they awoke they were wrapped in flames, and when theyAttempted to flee, were shot down like beasts. From village to village, from wigwam to wigwam, the murderers proceeded, "being resolved, " as yourhistorian piously remarks, "by God's assistance, to make a finaldestruction of them, " until finally a small but gallant band took refugein a swamp. Burning with indignation, and made sullen by dispair, withhearts bursting with grief at the destruction of their nation, andspirits galled and sore at the fancied ignominy of their defeat, theyrefused to ask life at the hands of an insulting foe, and preferred deathto submission. As the night drew on, they were surrounded in their dismalretreat, volleys of musketry poured into their midst, until nearly allwere killed or buried in the mire. In the darkness of a thick fog whichpreceded the dawn of day, a few broke through the ranks of the beseigersand escaped to the woods. 

Again, the same historian tells us that the few that remained, "stoodlike sullen dogs to be killed rather than to implore mercy, and thesoldiers on entering the swamp, found many sitting together in groups, when they approached, and resting their guns on the boughs of trees, within a few yards of them, literally filled their bodies with bullets. "But they were Indians, and it was pronounnced a pious work. But when theGauls invaded Italy, and the Roman Senators, in their purple robes andchairs of State, sat unmoved in the presence of barbarian conquerors, disdaining to flee, and equally disdaining to supplicate for mercy, itis applauded as noble, as dying like statesmen and philosophers. But theIndians with far more to lose and infinitely greater provocation, sitsupon his mother earth upon the green mound, beneath the canopy of Heaven, and refuses to ask mercy of civilized fiends, he is stigmatized as dogs, spiritless, and sullen. What a different name has greatness, clothed inthe garb of christian princes and sitting beneath spacious domes, gorgeouswith men's device, and the greatness, in the simple garb of nature, destitute and alone in the wilderness. 

There is nothing in the character of Alexander of Macedon who "conqueredthe world, and wept that he had no more to conquer, " to compare with thenoble qualities of king Philip of Mt. Hope, and among his warriors are along list of brave men unrivalled in deeds of heroism, by any of ancientor modern story. But in what country, and by whom were they hunted, tortured, and slain, and who was it that met together to rejoice and givethanks at every species of cruelty inflicted upon those who were fightingfor their wives, their children, their homes, their altars and their God. When it is recorded that "men, women and children, indiscriminately, werehewn down and lay in heaps upon the snow, " it is spoken of as doing God'sservice, because they were nominally heathen. "Before the fight wasfinished, the wigwams were set on fire, and into those, hundreds ofinnocent women and children had crowded themselves, and perished in thegeneral conflagration. " And for those thanksgivings were sent up toheaven, the head of Philip is strung upon a pole, and exposed to thepublic. But this was not done by savage warriors, and the crowd thathuzzaed at the revolting spectacle, assembled on the Sabbath day, in aPuritan church, to listen to the Gospel that proclaims peace and love toall men. His body was literally cut in slices to be distributed among theconquerors, and a christian city rings with acclamation. 

In speaking of this bloody contest, one who is most eminent among thefathers, says: "Nor could they cease praying unto the Lord againstPhilip, until they had prayed the bullet through his heart. " "Two andtwenty Indian captives were slain, and brought down to hell in one day. ""A bullet took him in the head, and sent his cursed soul in a momentamongst the devils and blasphemers in hell forever. "

Masasoit, the father of Philip, was the true friend to the English, andwhen he was about to die, took his two sons, Alexander and Philip, andfondly commended them to the kindness of the new settlers, praying themthe same peace and good will might be between them, that had existedbetween him and his white friends. Upon mere suspicion only a short timeafterwards, the elder, who succeeded his father as ruler, among hispeople, was hunted in his forest home, and dragged before the court, thenature and object of which he could not understand. But the indignitywhich was offered him, and the treachery of those who insulted him, sochafed his proud spirit that a fever was the consequence, of which hedied. And that is not all. The son and wife of Philip were sold intoslavery, (as were also about eight hundred persons of the Tuscaroras, andalso many others of the Indians that were taken captive during theColonial wars. ) "Yes, " says a distinguished orator, (Everett, ) "they weresold into slavery, West Indian slavery. An Indian princess and her child, sold from the cold breezes of Mount Hope, from a wild freedom of NewEngland forest, to drop under the lash, beneath the blazing sun of thetropics. "

Bitter as death, aye, bitter as hell! Is there anything--I do not thinkin the range of humanity--is there any animal that would not struggleagainst this? Nor is this indeed all. A kinswoman of theirs, a Princessin her own right, Wetamore Pocasset, was pursued and harrassed till shefell exhausted in the wilderness, and died of cold and starvation. Thereshe was found by men professing to be shocked at Indian barbarity, herhead severed from her body, and carried bleeding upon a pole to beexposed in the public highways of the country, ruled by men who have beenhonored as saints and martyrs. 

"Let me die among my kindred, " "Bury me with my fathers, " is the prayerof every Indian's heart; and the most delicate and reverential kindnessin the treatment of the bodies of the dead, was considered a religiousduty. There was nothing in all their customs that indicated a barbarismso gross and revolting as these acts, which are recorded by New Englandhistorians without a censure, while the Indian's protests in his grief atseeing his kindred dishonored and his religion reviled, are stigmatizedas savage and fiendish. 

If all, or even a few who ministered among them in holy things, had beenlike Eliot, who is called "the Apostle to the Indians, " and deserved tobe ranked with the Apostle of old, or Kirkland, who is endeared to thememory of every Iroquois who heard his name, it could not have become aproverb or a truth that civilization and christianity wasted them away. 

They were, not by one, but many, unscrupulously called "dogs, wolves, bloodhounds, demons, devils incarnate, hellhounds, fiends, monsters, beasts, " always considering them inferior beings, and scarcely allowingthem to be human, yet one, who was at that time a captive among them, represents them as "kind and loving and generous;" and concerning thissame monster--Philip--records nothing that should have condemned him inthe eyes of those who believed in wars aggressive and defensive, andawarded honors to heroes and martyrs and conquerors. 

By the Governor of Jamestown a hand was severed from the arm of apeaceful, unoffending Indian, that he might be sent back a terror to hispeople; and through the magnanimity of a daughter and king of that samepeople, that colony was saved from destruction. It was through their loveand trust alone that Powhatan and Pocahontas lost their forest dominions. 

Hospitality was one of the Indians' distinguishing virtues, and there wasno such thing among them as individual starvation or want. As long asthere was a cup of soup, it was divided. If a friend or a stranger made acall he was welcome to all their wigwams would furnish, and to offer himfood was not merely a custom, for it was a breach of politeness for himto refuse to eat however full he might be. 

Because their system not being like the white people's, it does notfollow that it was not a system. You might have looked into the wigwam orlodge and thought everything in confusion, while to the occupants, therewas a place for everything, and everything in its place: each had a couchwhich answered for bed by night and seat by day. The ceremonies at theirfestivals were as regular as in the churches, their rules of war as welldefined as those of christian nations, and in their games and athleticsports there was a code of honor which it was disgraceful to violate:their marriage vows were as well understood, and courtesy as formallypracticed at their dances. 

The nature of the Indian is in all respects like the nature of any othernation; placed in the same circumstances, he exhibits the same passionsand vices. But in his forest home there was not the same temptation togreat crimes, or what is termed the lesser ones, that of slander, scandal, and gossip, as exists among civilized nations. 

They knew nothing of the desire of gain, and therefore were not madeselfish by the love of hoarding; and there was no temptation to steal, where they had everything in common, and their reverence for truth andfidelity to promises, may well put all the nations of christendom toshame. 

I have written in somewhat of the spirit which will characterize aHistory, by an Indian, yet it does not deserve to be called Indianpartiality, but only justice and the spirit of humanity; or, if I may beallowed to say it, the spirit with which any christian should be able toconsider the character and deeds of his foe. I would not detract from thevirtues of your forefathers. They were at that time unrivalled, butbigotry and superstition of the dark ages still lingered among them, andtheir own perils blinded them to the wickedness and cruelty of the meansthey took for defence. 

Four, and perhaps two centuries hence, I doubt not, some of your dogmaswill seem unchristian, as the Indians seem to you, and I truly hope, erethen, all wars will seem as barbarous, and the fantastic dress of thesoldiers as ridiculous, as you have been in the habit of representing thewars and the wild drapery of the Indians of the forest. 

How long were the Saxon and Celt in becoming a civilized and Christianpeople? How long since the helmet, the coat of mail, and the battle axe, were laid aside?

To make himself more terrific, the Briton of the days of Henry II drewthe skin of a wild beast over his armor with the head and ears standingupright, and mounted his war-horse to go forth crying, "To arms! Death tothe invader!" The paint and the Eagle plume of the Indian warrior werescarcely a more barbarous invention, nor his war-cry more terrible. 

It is not just to compare the Indian of the fifteenth, with the christianof the fifteenth century. But compare them with the barbarian of Britain, of Russia, of Lapland, and Tartary, and represent them as truly as thesenations have been represented, and they will not suffer by thecomparison. 

 * * * * *

CAPTIVE'S LIFE AMONG INDIANS. 

ILLUSTRATED BY THE LIFE OF THE "WHITE WOMAN. "

 * * * * *

To be taken captive by the Indians, was, among the early colonists, considered the most terrible of all calamities, and it was indeed afearful thing to become the victim of their revenge. But those who wereenduring the actual sufferings of captivity, or suffering still more fromterror of uncertain evils, thought little of the provocation given by thewhite people. The innocent suffered for the guilty, and howeverpersevering--I suppose the efforts of the government to be just--in itsinfancy, in a wild unknown country it was impossible to controlunprincipled marauders. Some atrocious act was first committed by whitemen, which drove the Indian to retaliation, and thinking pale faces wereall alike, he did not wait till the real offender fell into his hands. 

When the white men first came, the Indian looked upon them as superiorbeings. They were ready to worship Columbus and his little party, and allothers along the coast, until their simple trust was outraged beyondendurance, they welcomed the strangers, gave them food when they werehungry, and sheltered them when they were cold. It was not till theirencroachments became alarming, that the Indians asserted their rights, and if in all cases they had been as justly and kindly dealt with as bythe Quakers of Pennsylvania, there would not have been so dark a recordof sins, wrongs and tortures. If none but men of principle had madetreaties with them, and all whose duty it was to observe them, had kepttheir faith, revenge had not come out so prominently in Indian character. 

But it was not in obedience to national policy that those who were takenin battle, were put to the torture, burned, and flayed. The Six Nationshad never found it necessary to build prisons, and dig dungeons for theirown people. If any man committed murder, they sometimes decided that heshould die, and sometimes bade him flee far away where none who knew himcould look upon his face. But crimes were so rare that they had nocriminal code, and when they overcame their enemies, they either adoptedthem and treated them as brethren, or put them immediately to death. 

White people have often put Indians to death, and oftener put them indungeons to waste and starve, but it was not part of their practice toadopt them and call them brethren. Had they sometimes done this, or sentthem freely back to their friends unharmed, they might have conciliatedwhere they were only made more desperate. 

When families are bereaved, they sought to be revenged on those who hadbereaved them, and when warriors returned from battle, the prisoners weregiven up to the friends of the afflicted. With them alone it remained todecide the fate of those who fell into their hands. If they chose, theyadopt them in place of the husbands, or brothers, who were slain; and ifthey so decided they were put to death, and in any way they decreed. Ifthe manner in which their friend had been killed was aggravating andgreatly enraged them, they were very likely to decide upon torture, andinflicted it in a manner to produce the greatest suffering. But in suchcases, they sometimes showed great magnanimity, and "returned good forevil. "

Children were often adopted, and by a solemn ceremony received into aparticular tribe, and evermore treated as one of their own people. Youhave been in the habit of listening to heart-rending stories of crueltiesto captives, but captives who were adopted were never cruelly treated. Those who were immediately put to death experienced great suffering for afew hours, and those who were preserved were subjected to hardships whichseemed to them unspeakable, but they were such as are necessarilyincident to Indian life. They left no written chronicles to tell to allfuture generations the wrongs and tortures to which they were subjected, but one who sits with them by their firesides, may have his blood frozenwith horror at the recitals of civilized barbarity. 

And there was one species of wrong of which no captive woman of anynation had to complain when she was thrown upon the tender mercies ofIndian warriors. Not among all the dark and terrible records which theirenemies have delighted to magnify, is there a single instance of theoutrage of that delicacy which a pure minded woman cherishes at theexpense of life, and sacrifices not to any species of mere animalsuffering. Of what other nation can it thus be written, that theirsoldiers were not more terrible at the firesides of their enemies than onthe battle-field, with all the fierce engines of war at their command. Towhatever motive it is to be ascribed, let this at least stand out on thepages of Indian history as an ever enduring monument to their honor. 

A little book which professes to have been written for the sole purposeof recording and perpetuating Indian atrocities, and dwells upon themwith infinite delight, alludes to this redeeming trait in Indiancharacter, but attempts to ascribe it to the influence of superstition, as it were necessary to find some evil or deteriorating motive foreverything noble, or pleasing in Indian character. Their treatment ofcaptives from among Indian nations were the same. And I know not thatthere has been any satisfactory solution of a characteristic which hasbeen found among only one other civilized christian or barbarous nation. A wanderer among the Indian tribes once asked an Indian why they thushonored their women, and he said "The Great Spirit taught, and wouldpunish us if we did not. " Among the Germans I believed there existed thesame respect for woman, till they became civilized. They may have beensome superstitious fears mingled with a strong governing and controllingprinciple, but it is not on this account the less marvelous that wholenations, consisting of millions, should have been so trained, religiouslyor domestically, that degree of beauty or fascination placed under theircare, though hundreds of miles in the solitudes of the wilderness, shouldhave tempted them from the strictest honor and the most delicatekindness. MARY JANISON was eighty years a resident among the Senecas, andin the early part of the time the forests had few clearings, and thecomforts and the vices of white men prevailed but little among them. Shewas born on the ocean, with the billowy sea for her cradle, and thetempest for her lullaby. Her parents emigrated from England to thiscountry in 1742, and settled in the unfortunate vale of Wyoming, wheredate her first remembrances, which were all the woes that fell upon herfamily, the wail of the sorrow-stricken and breaking of heart-strings. The last meal they took together was a breakfast, after which the fatherand eldest three sons went into the field, and Mary with the otherlittle children was playing not far from the house. They were suddenlystartled by a shriek, and knew it must be from their mother. On runningin they saw her in the hands of two Indians, who were holding her fast. Alittle boy ran to call his father, and found him also bound by another ofthe party, and his eldest brother lying dead upon the earth; the othertwo fled to Virginia, where they had an uncle, as Mary afterward learned, and those who remained were made captives and hurried into the woods. Allday they were obliged to march in single file over the rough, cold soil. Night found them in the heart of the wilderness, surrounded by theirstrange captors, and all the horrors of Indian life or Indian deathstaring them in the face. They had no hope of mercy, whether permitted tolive or condemned to die. The mother said to Mary, "My daughter, you, Ithink will be permitted to live, but they will deprive you of your fatherand mother, and perhaps of your brothers and sisters, so that you will bealone. But endeavor in all things to please the Indians, and they will bemore kind to you. Do not forget your own language, and never fail torepeat your catechism and the Lord's prayer every morning and eveningwhile you live. " This she promised to do, and having kissed her child, the mother was removed from her sight. 

Mary must at this time have been ten years of age. She was afterwardstold, when she could understand the Indian language, that they would nothave killed her parents if the captors had not been pursued, and that alittle boy, who was the son of a neighbor, and was also taken, was givento the French, two of whom were of the party. 

In the marches of the Indians it was the custom for one to linger behind, and poke up the grass with a stick after a party had passed along, toconceal all traces of their footsteps, so a pursuit was seldomsuccessful. In deviating from a direct course in order not to get lost, they noticed the moss upon the trees, which always grows thickest uponthe north side, as the south side being most exposed to the sun, becamesoonest dry. They also had some knowledge of the stars, and knew from theposition of certain clusters that were to be seen at certain seasons, which was east and which west. 

Mary was adopted in place of two brothers who had fallen in battle, andfor whom the lamentations had not died away. The ceremony of adoption isvery solemn, requiring the deliberations of a council and the formalbestowing of a name, as a sort of baptism, from which time the captive isnot allowed to speak any other language but the Indian, and must in allthings conform to Indian habits and tastes. 

It is customary among them to give children a name which corresponds withthe sports and dependence of childhood, and when they arrive at maturityto change it for one that corresponds with the duties and employments ofmanhood and womanhood. The first name is given by the relatives andafterwards publicly announced in council. The second is bestowed in thesame way; and by this they are ever afterward called, except on becominga Sachem, and, sometimes, on becoming a Chief or warrior another name istaken, and each denotes definitely the new position. Each clan, too, hadits peculiar names, so that when a person's name was mentioned it wasimmediately known to what clan he belonged. 

A curious feature in the Indian code of etiquette is that it isexceedingly impolite to ask a person's name, or to speak it in hispresence. In the social circle and all private conversation the personspoken of is described if it is necessary to allude to him, as the personwho sits there, or who lives in that house, or wears such a dress. If Iask a woman, whose husband is present if that is Mr. B-- she blushes, andstammers, and replies, "He is my child's father, " in order to avoidspeaking his name in his presence, which would offend him. On asking aman his name he remained silent, not understanding the reason thequestion was repeated, when he indignantly replied, "Do you think that Iam an owl to go about hooting my name everywhere?" The name of the owl inIndian corresponding exactly to the note he utters. 

When Mary Jemmison had been formally named De-he-wa-mis, they called herdaughter and sister, and treated her in all respects as if she had beenborn among them and the same blood flowed in her veins, or rather, theywere accustomed to be more kind to captives than to their own children, because they had not been inured to the same hardships. There was nodifference in the cares bestowed, no allusion was ever made to the childas if it belonged to a hated race, and it never felt the want ofaffection. 

Mary said her tasks were always light, and everything was done to win herlove and make her happy. She now and then longed for the comforts of hercottage home, and wept at the thought of her mother's cruel death, butgradually learned to love the freedom of the forest, and to gambol freelyand gaily with her Indian play-mates. When she was named they threw herdress away, and clothed her in deer skins and moccasins, and painted herface in true Indian style. She never spoke English in their presence, asthey did not allow it, but when alone, did not forget her mother'sinjunction, and repeated her prayers and all the words she couldremember, thus retaining enough of the language to enable her easily torecall it when she should again return to civilized society, as sheconstantly indulged the hope of doing, by an exchange of captives. 

But when she was fourteen years of age, her mother selected for her ahusband, to whom she was married according to Indian custom. His name wasSheningee, and though she was not acquainted with him previously, and ofcourse had no affection for him, but proved not only an amiable andexcellent man but a congenial companion, whom she loved devotedly. He hadall the noble qualities of an Indian, being handsome and brave, andgenerous, and kind, and to her very gentle and affectionate. 

Now she became thoroughly reconciled to Indian life, her greatest sorrowbeing the necessary absence of her husband on the war-path and huntingexcursions. She followed the occupation of a woman, tilled the fields, dressed the meats and skins, and gathered the fuel for the winter's fire, and although this seems to the whites as unfeminine labor, it wasperformed at their leisure, and occupied very little of their time. 

When the hunters returned they were weary and passive, and seldom wereguilty of fault-finding, and so well did an Indian woman know her duty, that her husband was not obliged to make his wants known. Obedience wasrequired in all respects, and where there was harmony and affection, cheerfully yielded, and knowing as they did that separation would be theconsequence of neglect of duty and unkindness, there was really moreself-control, and about little things, than those who are bound forlife. They did not agree to live together through good and through evilreports, but only while they loved and confided in each other, and theywere therefore careful not to throw lightly away this love and affection. 

The labor of the field was performed in so systematic a manner, and by sothorough and wisely divisioned labor, that there were none of thejealousies and enjoyings which exist among those who wish to hoard, andambitious to excel in style and equipage. And before the fire-water cameamong them, dissentions of any kind were almost unknown. This has beenthe fruitful source of all their woes. It was not till Mary became amother that she gave up all longing for civilized society, andrelinquished all hope of again returning to the abodes of the white man. Now she had a tie to bind her which could not be broken. If she shouldfind her white friends they would not recognize her Indian husband, orconsider her lawfully married: they would not care to be connected byties of blood to a people whom they despised: her child would not behappy among those who looked upon her as inferior, and she herself had noeducation to fit her for the companionship of the white people. Shelooked upon her little daughter and thought, it is Sheningee's--it isdearer to me than all things else--I could not endure to see her treatedwith aversion or neglect. 

But only a little while was she permitted this happiness, her daughterdied while yet an infant, and when Sheningee was away. Again the feelingof desolation came over her young spirit, but all around her ministeredin every way to her comfort, and became more than ever endeared to herheart. After a long absence. Sheningee returned. She afterwards had ason, and named him after her father, to which no objection was made byher Indian friends, and her love for her husband became idolatry. In hereyes he seemed everything noble and good: she mourned his departure andlonged for his return, for his affection prompted him to treat her withgentle and winning kindness which is the spirit of true love alone. 

But again the separation, and she must pass another winter alone. Forhunting was the Indian's toil, and though they delighted in it, the pangsof parting from his wife and little one, made it a sacrifice, and spreada dark cloud over a long period of his life. And now it became darkindeed to Mary, for she waited long and Sheningee came not. She puteverything in order in his little dwelling. She dressed new skins for hiscouch, and smoked venison to please his taste. She made the fire brightto welcome him, hoping every evening when she lay down with her baby uponher bosom, that ere the morning sun the husband and father would gladdenthem by his smiles, but in vain; winter had passed away, and the spring, and then came the sad tidings that he was dead, she became a widow andher child fatherless. 

Very long did she mourn Sheningee, for it seemed to her there was nonelike him. But again the sympathies of his people created a new link tobind her to them, and she said she could not have loved a mother orsisters more dearly than she did those who stood in this relationship toher, and soothed her with their loving words. 

Not for four years was she again urged to marry, and during this timethere was an exchange of prisoners and she had an opportunity to returnto her kindred; she was left to do as she chose. They told her she mightgo, but if she preferred to remain she should still be their daughter andsister, and they would give her land for her own where she might alwaysdwell. Again she thought of the prejudice she would everywhere meet, andthat she could never patiently listen to reproaches concerning herhusband's people. It would not be believed that he was noble, because hewas an Indian; and she would have no near relatives and those she hadmight reject her if she should seek them, so she came to the finalconclusion and never more sighed for the advantages or pleasures ofcivilized life. She came with the brothers of Sheningee to the banks ofthe Genesee, where she resided the remaining seventy-two years of herlife. 

Her second husband--Hiokatoo--she never learned to love. He was a Chiefand a warrior brave and fearless; but though he was always kind to her, he was a man of blood. He delighted in deeds of cruelty and delighted torelate them. And now the fire water had become common, and the good werebad and the bad worse, so that dissensions arose in families and inneighborhoods, and the happiness which had been almost without alloy wasno longer known among these simple people. 

She adds her testimony to that of all travelers and historians concerningthe purity of their lives, having never herself received the slightestinsult from an Indian and scarcely knowing an instance of infidelity orimmorality. But when once they had tasted of the maddening draught thethirst was insatiable, and all they had would be given for a glass ofsomething to destroy their reason. Now they were indeed converted intofiends and furies and sold themselves to swift destruction. 

Hiokatoo hesitated at no crime and took pleasure in everything dark andterrible, but this was a small trial compared to those which Mrs. Jemmison was called upon to endure from the intoxication and recklessnessof her son. Her eldest, the son of Sheningee, was murdered by John, theson of Hiokatoo, who afterward murdered his own brother Jesse, and cameto the same violent death himself at the hands of others. When they cameto be in the midst of temptation there was no restraining principle, and, even after they grew up her house was the scene of quarrels and confusionin consequence of their intemperance, and she knew no rest from fear ofsome calamity from the indulgence of their unbridled passions. The Chiefof the Seneca nation, to which her second husband belonged, gave her alarge tract of land, and when it became necessary that it should besecured to her by treaty, she plead her own case. The commissionerswithout inquiring particularly concerning the dimensions of her lots, allowed her to make her own boundaries, and when the document was signedand she was in firm possession it was found that she was the owner ofnearly four thousand acres, of which only a deed in her own hand-writingcould deprive her. But though she was rich she toiled not the lessdilligently and forsook not the sphere of woman in attending to the waysof her household, and also, true to her Indian education, she planted andhoed and harvested, retaining her Indian dress and habits till the day ofher death. During the revolutionary war her house was made the rendevousand headquarters of British officers and Indian Chiefs, as her sympathieswere entirely with her red brethren, and the cause they espoused was theone she preferred to aid. It was in her power to sympathize with many alone captive, she always remembered her own anguish at the prospect ofspending her life in the wilderness. The companion of Indians, and thoughshe had learned to love instead of fearing them, and knew they were, as apeople, deserving of respect and the highest honor, she understood thefeelings of those who knew them not. 

Her supplication procured the release of many from torture, and hergenerous kindness clothed the naked and fed the starving. 

Lot after lot, acre after acre the Indians sold their lands, and atlength the beautiful valley of the Genesee fell into the hands of thewhite people, except the dominion of "the white woman, " as she was alwayscalled, which couldn't be given up without her consent. She refused, atthe time of the sale, to part with her portion, but after the Indiansremoved to Buffalo reservation and she was left alone, though a lady inthe manor and surrounded by white people, she preferred to take her abodewith those whom she now called her own people. Most emphatically did sheadopt the language of Ruth in the days of old, "Entreat me not to leavethee, or return from following after thee, for whither thou goest I willgo, and where thou lodgest I will lodge, thy people will be my people, and thy God my God, where thou diest will I die, and there will I beburied. "

She as as thoroughly pagan as the veriest Indian who had never heard ofGod, and she exclaimed with him that their religion was good enough andshe desired no change. 

She was ninety years of age--eighty years she had been an exile from theland of her birth. She had forgotten the prayer her mother taught her, and knew nothing of the worship of her father, when one morning she senta messenger to tell the missionaries she wished to see them. She had everbefore refused to listen to them if they came to her dwelling, but theyhastened to obey the summons, glad to feel that they should be welcomed, though quite uncertain concerning the nature of the interview sheproposed. She was literally withered away, her face was scarcely largerthan an infant's and completely checkered with fine wrinkles, her teethwere entirely gone and her mouth so sunken that her nose and chin almostmet, her hair not silvery, but snowy white, except a little lock by eachear which still retained the sandy hue of childhood, her form which wasalways slender, was bent, and her limbs could not longer support her. Shehad revived the knowledge of her language since she had dwelled among thewhite people but, "Oh, " said she, as the ladies entered, "I haveforgotten how to pray; my mother taught me and told me never to forgetthis, though I remembered nothing else, " and then she exclaimed, "Oh, God! have mercy upon me. " This expression she had heard in her old age, and now uttered it in the fullness of her heart. There had come a gleamof light through all the darkness and superstitions of Paganism, and thisspark was kindled at the fireside of that little cottage home, and fellupon her heart from a mother's lips, and now revived at the remembranceof a mother's love and her dying blessing. It was eighty years since shehad seen that mother's face, as she breathed out her soul in anguish, bending over her in the silent depths of the wilderness, eighty yearssince she listened to "Our Father who art in Heaven, " from Christianlips, and now the still small voice which had so long been silent, spokealoud, and startled her as if an angel called. She tried to stifle it, and for many days after it awoke in her bosom, she heeded it not, but itgave her no rest. No earthly voice had since reminded her that her heartwas sinful, and needed to be "washed in the blood of the lamb, thattaketh away the sins of the world, " in order to be clean. The seed whichhad been sown in it when she was a little child, had just sprung up; thesnows of eighty winters had not chilled it, the mildew of nearly acentury had not blighted it, and the heavy hand of hundreds of calamitieshad left it unharmed. She had not been in the midst of corruptions, therefore it had not been destroyed. The little germ was still alive, andproving that it had not been in vain. 

The aged woman sat pillowed up in bed with her children, and children'schildren of three generations around her, and lifting her withered handsand sunken eyes to Heaven, once more repeated, "Our Father, who art inHeaven, " while a new light, like a halo, overspread her face, the tearsflowed in floods down her cheeks, and in the dark eyes of every listenerthere glistened tears of sympathy in her new found happiness. 

When she was asked if she regretted that she had not consented to beexchanged, she still said, "No. I love the Indians; I love them betterthan the white people. Because they had been kind to me, and providedgenerously for my youth and old age, and my children would inherit anabundance from the avails of the lands, and herds, and flocks. "

A few days after the new light dawned upon her spirit, in the year 1833, Mary was numbered with the dead. She had embraced the faith which makesno difference between those who come at the first or the eleventh hour, and those who were present at the dissolution of her soul and body, doubted not that Jesus had whispered to her the same consolation thatfell upon the heart of the thief upon the Cross, "This day shall thou bewith me in Paradise"

 * * * * *

CUSTOMS AND INDIVIDUAL TRAITS OF CHARACTER. 

The more you read, and the better you understand Indian history, the moreyou will be impressed with the injustice which has been done theIroquois, not only in dispossessing them of their inheritance, but in theestimation which has been made of their character. They have beenrepresented, as seen in the transition state, the most unfavorablepossible for judging correctly. In the chapter of National Traits ofCharacter, I have in two or three instances quoted Washington Irving andmight again allow his opinions to relieve my own from the charge ofpartiality. He says, in speaking of this same subject, that "the currentopinion of Indian character is too apt to be formed from the miserablehordes which infest the frontiers, and hang on the shirts of settlements. These are too commonly composed of degenerate beings, corrupted andenfeebled by the voice of society, without being benefited by itscivilization. "

"The proud independence which formed the main pillar of motive virtue hasbeen spoken down, and the whole moral fabric lies in ruins. The spiritsare humiliated and debased by a sense of inferiority, and their nativecourage cowed and daunted by the superior knowledge and power of theirenlightened neighbors. Society has advanced upon them like one of a thosewithering airs that will sometimes breed desolation over a whole regionof fertility. It has enervated their strength, multiplied their diseases, and superinduced upon their original barbarity the law-vices ofartificial life. It has given them a thousand superfluous wants, while ithas diminished their means of mere existence. It has driven before it theanimals of the chase, who fly from the sound of the axe and the smoke ofthe settlement and seek refuge in the depths of remote forests, and yetuntrodden wilds. Thus do we often find the Indians in the frontiers to bemere wrecks and remnants of once powerful tribes, who have lingered inthe vicinity of settlements, and sunk into precarious and vagabondexistence. Poverty, repining and hopeless poverty--a canker on the mindbefore unknown to them--corrodes their spirits and blights every free andnoble qualities of their nature. They loiter like vagrants about thesettlements among spacious dwellings, replete with elaborate comforts, which only renders them more sensible of the comparative wretchedness oftheir own condition. Luxury spreads its ample board before their eyes, but they are excluded from the banquet; plenty revels over the fields, but they are starving in the midst of abundance. The whole wildernessblossomed into a garden, but they feel as reptiles that infest them. Howdifferent was their state while undisputed lords of the soil? Their wantswere few, and the means of gratification within their reach, they sawevery one among them sharing the same lot, enduring the same hardships, feeding on the same aliments, arrayed in the same rude garment. No roofthen rose under whose sheltering wings, that was not ever open to thehomeless stranger, no smoke curled among the trees, but he was welcome tosit down by its fire and join the hunter in his repast. "

In discussing Indian character, writers have been too prone to indulge invulgar prejudice and passionate exaggeration, instead of the candidtemper of the true philosopher. They have not sufficiently considered thepeculiar circumstance in which the Indians have been placed, and thepeculiar principles under which they having been educated. No being actsmore rigidly from rule than the Indians, his whole conduct is regulatedaccording to some general maxims early implanted in his mind. The morallaws which govern him are few, but he conforms to them all. The white manabounds in laws and religion, morals, and manners, but how many of themdoes he violate. In their intercourse with the Indians the white peoplewere continually trampling upon their religion and their sacred rights. They were expected to look merely on while the graves of their fatherswere robbed of their treasures, and the bones of their fathers were leftto bleach upon the fields. And when exasperated by the brutality of theirconquerors, and driven to deeds of vengence, there was very littleappreciation of the motives which influenced them, and no attempt wasmade to palliate their cruelties. 

It was their custom to bury the dead with their best clothing, and thevarious implements they had been in the habit of using whilst living. Ifit was a warrior that they were preparing for burial, they placed histomahawk by his side and his knife in his shield; with the hunter, hisbow and arrows and implements for cooking his food; with the woman, theirkettles and cooking apparatus and also food for all. Tobacco wasdeposited in every grave; for to smoke was an Indian's idea of felicityin the body and out of it, and in this there was not so much differenceas one might wish, between them and gentlemen of a paler hue. 

Among the Iroquois, and many other Indian nations, it was the custom toplace the dead upon scaffolds, built for the purpose, from tree to tree, or within a temporary inclosure, and underneath a fire was kept burningfor several days. 

They had known instances of persons reviving after they were supposed tobe dead, and this led to the conclusion that the spirit sometimesreturned to animate the body after it had once fled. If there was nosigns of life for ten days, the fire was extinguished and the body leftunmolested until decomposition had begun to take place, when the remainswere buried, or, as was often the case, kept in the lodge for many years. If they were obliged to desert the settlement where they had longresided, these skeletons were collected from all the families and buriedin one common grave, with the same ceremonies as when a single individualwas interred. 

They did not suppose the spirit was instantaneously transferred fromearth to Heaven, but that it wandered in aerial region for many moons. Inlater days they only allowed ten days for its flight. Their period formourning continued only whilst the spirit is wandering, as soon as theybelieve it has entered Heaven they commenced rejoicing, saying, there isno longer cause for sorrow, because it is now where happiness dwellsforever. Sometimes a piteous wailing was kept up every night for a longtime, but it was only their bereavement that they bewailed, as they didnot fear about the fate of those who died. Not until they had heard ofPurgatory from the Jesuits, or endless woe from Protestants, did theylook upon death with terror, or life as anything but a blessing. 

They were sometimes in the habit of addressing the dead, as if they couldhear. The following are the words of a mother as she bends over her onlyson to look for the last time upon his beloved face: "My son, listen oncemore to the words of thy mother. Thou wast brought into life with herpains, thou wast nourished with her life. She has attempted to befaithful in raising you up. When you were young she loved you as herlife. Thy presence has been a source of great joy to her. Upon thee shedepended for support and comfort in her declining days. But thou hastoutstripped her and gone before. Our wise and great Creator has orderedit thus. By his will, I am left yet, to taste more of the miseries ofthis world. Thy relations and friends have gathered about thy body tolook upon thee for the last time. They mourn, as with one mind, thydeparture from among us. We, too, have but a few days more and ourjourney will be ended. We part now, and you are conveyed out of oursight. But we shall soon meet again, and shall look upon each other, thenwe shall part no more. Our Maker has called thee home, and thither willwe follow. "

After the adoption of the league of the Iroquois, and they dwelled invillages, this was one of the duties enjoined by their religious teacherat their festivals: "It is the will of the Great Spirit that youreverence the aged, even though they be helpless as infants. " And also, "Kindness to the orphan, and hospitality to all. " "If you tie up theclothes of an orphan child, the Great Spirit will notice it, and rewardyou for it. " "To adopt an orphan, and bring them up in virtuous ways, ispleasing to the Great Spirit. " "If strangers wander about your abode, welcome him to your home, be hospitable towards him, speak to him withkind words, and forget not, always to make mention of the Great Spirit. "

The Indians lamentations, on being driven far away from the graves oftheir fathers, have been the theme of all historians and travelers. Itcan be easily imagined how those who so loved their homes and reveredtheir fathers' graves, would become fierce with indignation and rage, onseeing themselves treated as without human feeling, and the sacred relicsof the dead ploughed up and scattered as indifferently as the stones, orthe bones of the moose and the deer of the forest. It was this feelingthat often prompted them to acts of hostility, which those whoexperienced them, ascribed to wanton cruelty and barbarity. 

In many of the villages there was a strangers home, a house, forstrangers where they were placed, while the old men went about collectingskins for them to sleep upon, and food for them to eat, expecting noreward. 

They called it very rude for them to stare at them as they passed in thestreets, and said that they had as much curiosity as the white people, but they did not gratify it by intruding upon them, by examining them. They would sometimes hide behind trees in order to look at strangers, butnever stood openly and gaze at them. 

Their respective attention to missionaries was often the result of theirrules of politeness, as it is a part of the Indian's code. Their councilsare eminent for decorum, and no person is interrupted during a speech. Some Indians, after respectfully listening to a missionary, thought theywould relate to him some of their legends, but the good man could notrestrain his indignation, but pronounced them foolish fables, while whathe told them was sacred truth. The Indian was, in his turn, offended, andsaid, we listened to your stories, why do you not listen to ours? you arenot instructed in the common rules of civility. 

A hunter, in his wandering for game, fell among the back settlements ofVirginia, and on account of the inclemency of the weather, sought refugeat the house of a planter, whom he met at the door. He was refusedadmission. Being both hungry and thirsty, he asked for a bit of bread anda cup of cold water. But the answer to every appeal was, "_You, shallhave nothing here, get you gone you Indian dog!_"

Some months afterwards this same planter lost himself in the woods, andafter a weary day of wandering, came to an Indian cabin, into which hewas welcomed. On inquiring the way and distance to the settlement, andfinding it was too far to think of going that night, he asked if he couldremain. Very cordially the inmates replied, that he was at liberty tostay, and all they had was at his service. They gave him food, they madea bright fire to cheer and warm him, and supplied him with clean deer-skin for his couch, and promised to conduct him the next day on hisjourney. In the morning the Indian hunter and the planter set outtogether through the forest, when they came in sight of the white man'sdwelling, the hunter, about to leave, turned to his companion, and said, "Do you not know me?" The white man was struck with horror, that he hadbeen so long in the power of one whom he had so inhumanly treated, andexpected now to experience his revenge. But on beginning to make excuses, the Indian interrupted him saying, "when you see a poor Indian faintingfor a cup of cold water, don't say again, 'get you gone, you Indiandog. '" and turned back to his hunting grounds. Which best deserved theappellation of a christian, and to which will it most likely be said, "Inasmuch as ye have done it unto the least of these, ye have done itunto me. "

CREATION. 

ORIGIN OF THE CONTINENT, THE ANIMAL, AND OF THE INDIAN. 

INTRODUCTION OF THE TWO PRINCIPLES OF GOOD AND EVIL INTO THE GOVERNMENTOF THE WORLD. 

The Tuscarora tradition opens with the notion that there were originallytwo worlds, or regions of space, that is an upper and lower world. Theupper world was inhabited by beings resembling the human race. And thelower world by monsters, moving on the surface and in the waters, whichis in darkness. When the human species were transferred below, and thelower sphere was about to be rendered fit for their residence; the act oftheir transferrance is by these ideas, that a female who began to descendinto the lower world, which is a region of darkness, waters, andmonsters, she was received on the back of a tortoise, where she gavebirth to male twins, and there she expired. The shell of this tortoiseexpanded into a continent, which, in the English language, is called"island, " and is named by the Tuscaroras, Yowahnook. One of the childrenwas called Got-ti-gah-rah-quast, or good mind, the other, Got-ti-gah-rak-senh, or bad mind. These two antagonistical principles were atperpetual variance, it being the law of one to counteract whatever theother did. They were not, however, men, but gods, or existences, throughwhom the Great Spirit, or "Holder of the Heavens, " carried out hispurposes. 

The first work of Got-ti-gah-rah-quast was to create the sun out of thehead of his dead mother, and the moon and stars out of the other parts ofher body. The light these gave drove the monsters into the deep waters tohide themselves. He then prepared the surface of the continent and fittedit for human habitation, by making it into creeks, rivers, lakes andplains, and by filling them with the various kinds of animals andvegetable kingdom. He then formed a man and a woman out of the earth, gave them life, and called them Ongwahonwd, that is to say, a realpeople. Meanwhile the bad mind created mountains, water-falls, andsteeps, caves, reptiles, serpents, apes, and other objects supposed to beinjurious to, or in mockery to mankind. He made an attempt also toconceal the land animals in the ground, so as to deprive men of the meansof subsistance. This continued opposition, to the wishes of the GoodMind, who was perpetually at work, in restoring the effects anddisplacements, of the wicked devices of the other, at length led to apersonal combat, of which the time and instrument of battle were agreedon. They fought two days; the Good Mind using the deer's horn, and theother, using wild flag leafs, as arms. Got-ti-gah-rah-quast, or GoodMind, who had chosen the horn, finally prevailed. His antagonist sunkdown into a region of darkness, and became the Evil Spirit of the worldof despair. Got-ti-gah-rah-quast, having obtained his triumph, retiredfrom the earth. 

The earliest tradition that we have of the Iroquois is as follows: That acompany of Ongwahonwa being encamped on the banks of the St. LawrenceRiver, where they were invaded by a nation--few in number, but were greatgiants, called "Ronongwaca. " War after war was brought on by personalencounters and incidents, and carried on with perfidity and cruelty. Theywere delivered at length by the skill and courage of Yatontea, who, afterretreating before them, raised a large body of men and defeated them, after which they were supposed to be extinct. And the next they sufferedwas from the malice, perfidity and lust of an extraordinary appearingperson, who they called That-tea-ro-skeh, who was finally driven acrossthe St. Lawrence, and come to a town south of the shores of Lake Ontario, where, however, he only disguised his intentions, to repeat his cruel andperfidious deeds. He assassinated many persons, and violated six virgins. They pointed to him as a fiend in human shape. 

In this age of monsters, the country was again invaded by anothermonster, which they called Oyahguaharh, supposed to be some greatmammoth, who was furious against men, and destroyed the lives of manyIndian hunters, but he was at length killed, after a long and severecontest. 

A great horned serpent also next appeared on Lake Ontario who, by meansof his poisonous breath, caused disease, and caused the death of many. Atlength the old women congregated, with one accord, and prayed to theGreat Spirit that he would send their grand-father, the Thunder, whowould get to their relief in this, their sore time of trouble, and at thesame time burning tobacco as burned offerings. So finally the monster wascompelled to retire in the deeps of the lake by thunder bolts. Beforethis calamity was forgotten another happened. A blazing star fell intotheir fort, situated on the banks of the St. Lawrence, and destroyed thepeople. Such a phenomenon caused a great panic and consternation anddread, which they regarded as ominious of their entire destruction. Notlong after this prediction of the blazing star it was verified. Thesetribes, who were held together by feeble ties, fell into dispute and warsamong themselves, which were pursued through a long period, until theyhad utterly destroyed each other, and so reduced their numbers that thelands were again over-run with wild beasts. 

At this period there were six families took refuge in a large cave in amountain, where they dwelled for a long time. The men would come outoccasionally to hunt for food. This mammoth cave was situated at or nearthe falls of the Oswego River. Taryenya-wa-gon (Holder of the Heavens)extricated these six families from this subterraneous bowels and confinesof the mountain. They always looked to this divine messenger, who hadpower to assume various shapes, as emergency dictated, as the friend andpatron of their nation. 

As soon as they were released he gave them instructions respecting themode of hunting, matrimony, worship and many other things. He warned themagainst the evil spirit, and gave them corn, beans, squash, potatoes, tobacco, and dogs to hunt their game. He bid them go toward the rising ofthe sun, and he personally guided them, until they came to a river, whichthey named Yehnonanatche (that is going around a mountain, ) now Mohawk, they went down the bank of the river and came to where it discharges intoa great river, running towards the midway sun, they named it Skaw-nay-taw-ty (that is beyond the pineries) now Hudson, and went down the banksof the river and touched the bank of the great water. The company made anencampment at this place and remained for a while. The people was then ofone language. Some of them went on the banks of the great waters, towardsthe midway sun, and never returned. But the company that remained at thecamp returned as they came--along the bank of the river, under thedirection of Taryenyawagon (Holder of the Heavens). 

This company were a particular body, which called themselves of onehousehold. Of these there were six families, and they entered into anagreement to preserve the chain of alliance which should not beextinguished under any circumstance. 

The company advanced some distance up the river of Skawnatawty (Hudson). The Holder of the Heavens directed the first family to make theirresidence near the bank of the river, and the family was named Tehawrogeh(that is, a speech divided) now Mohawk. Their language soon changed. Thecompany then turned and went towards the sun-setting, and traveled abouttwo days and a half, then came to a creek, which was named Kawnatawteruh(that is pineries). The second family was directed to make theirresidence near the creek; and the family was named Nehawretahgo (that isbig tree) now Oneida. Their language was changed likewise. The companycontinued to proceed toward the sun-setting under the direction of theHolder of the Heavens. The third family was directed to make theirresidence on a mountain, named Onondaga (now Onondaga), and the familywas named Seuhnowhahtah (that is, carrying the name. ) Their language alsochanged. The rest of the company continued their journey towards the sun-setting. The fourth family was directed to make their residence near alarge lake, named Goyogoh (that is a mountain rising from water) nowCayuga, and the family was named Sho-nea-na-we-to-wah (that is a greatpipe). Their language was altered. The rest of the company kept theircourse towards the sun-setting. The fifth family was directed to maketheir residence near a high mountain, situated south of Canandaigua Lake, which was named Tehow-nea-nyo-hent (that is possessing a door) nowSeneca. Their language was also changed. The sixth, and last family, wenton their journey toward the sun-setting, until they touched the bank ofthe great lake, which was named Kan-ha-gwa-rah-ka (that is a Cape) nowErie, and then went toward, between the midway and sun-setting, andtraveled a great distance, when they came to a large river, which wasnamed O-nah-we-yo-ka (that is a principal stream) now Mississippi. Thepeople discovered a grapevine lying across the river, by which a part ofthe people went over, but while they were crossing the vine broke. Theywere divided, and became enemies, to those that were over the river inconsequence of which, they were obliged to abandon the journey. Thosethat went over the river were finally lost and forgotten from the memoryof those that remained on the eastern banks. 

Ta-ren-ya-wa-go (the Holder of the Heavens), who was the patron of thefive home bands, did not fail, in this crisis, to direct them their wayalso. He instructed those on the eastern bank the art of the bow andarrows, to use for game and in time of danger. After giving them suitableinstructions, he guided their footsteps in their journeys, south andeast, until they had crossed the Alleghany Mountains, and with somewanderings they finally reached the shores of the sea, on the coast whichis now called the Carolinas. By this time their language was changed. They were directed to fix their residence on the banks of the Gow-ta-no(that is, pine in the water) now Neuse River, in North Carolina. Here Ta-ren-ya-wa-gon left them to hunt, increase and prosper, whilst he returnedto direct the other five nations to form their confederacy. 

Tarenyawagon united in one person the power of a God and a man, and gavehim the expressive name of the Holder of the Heavens, and was capable ofassuming any form or shape that he chosed, but appeared to them only inthe form of a man, and taught them hunting, gardening, and the knowledgeof the arts of war. He imparted to them the knowledge of the laws andgovernment of the Great Spirit, and gave them directions andencouragement how to fulfill their duties and obligations. He gave themcorn, beans, and fruits of various kinds, with the knowledge of plantingthose fruits. He taught them how to kill and to cook the game. He madethe forest free to all the tribes to hunt, and removed obstructions fromthe streams. He took his position, sometimes, on the top of high cliffs, springing, if needs be, over frightful chasms; and he flew, as it were, over great lakes in a wonderful canoe of immaculate whiteness and ofmagic power. 

Having finished his commission with the Tuscaroras at Cautanoh, in NorthCarolina, and the other five families, which were left at the north, hecame down to closer terms and intimacy with the Onondagas. He resolved tolay aside his divine character and live among them, that he mightexemplify the maxims which he had taught. And for this purpose heselected a handsome spot of ground on the southern banks of Cross Lake, New York. Here he built his cabin, and from the shores of this lake hewent into the forest, like the rest of his companions, in quest of gameand fish. He took a wife of the Onondagas, by whom he had an onlydaughter, whom he tenderly loved, and most kindly and carefully treatedand instructed, so that she was known far and near as his favorite child, and was regarded almost as a goddess. The excellence of his character, and his great sagacity and good counsels, led the people to regard himwith veneration, and they gave him, in his sublunary character, the nameof Hi-a-wat-ha (a wise man). People came to him from all quarters, andhis abode was thronged by all ages and conditions who came for advice. 

He became the first chief of all the land, and whomsoever he made hiscompanions and friends were likewise clothed with the authority of chiefsin the tribe. In this manner all power came naturally into his hands, andthe tribe rejoiced that they had so wise and good a man as their ruler. For in those days each tribe was independent of all others; they had notyet formed a league, but fought and made war with each other. 

Nothing that belonged to Hiawatha, in his character of Tarenyawagon, wasmore remarkable than his light and magic canoe, which shone with asupernatural lustre, and in which he had performed so many of hisextraordinary feats. This canoe was laid aside when he came to fix hisresidenee at Cross Lake, and never used it but for great andextraordinary purposes. When great councils were called, and he assembledthe wise men to deliberate together, the sacred canoe was carefullylifted from the grand lodge; and after these occasions were ended, it wascarefully returned to the same receptacle, on the shoulders of men, whofelt honored in being the bearers of such a precious burden. 

Thus passed away many years, and every year saw the people increasing innumbers, skill, arts and bravery. It was among the Onondagas thatTarenyawagon had located himself, although he regarded the other tribesas friends and brothers; he had become indentified as an adopted memberof this particular tribe. Under his teaching and influence they becamethe first among all the original tribes, and rose to the highestdistinction in every art which was known to or prized by the Akonoshuni(Iroquois). They were the wisest counsellors, the best orators, the mostexpert hunters, and the bravest warriors. They also afforded the highestexamples of obedience to the laws of the Great Spirit. If offences tookplace, Hiawatha redressed them, and his wisdom and moderation preservedthe tribe from feuds. Hence, the Onondagas were early noted among all thetribes for their pre-eminence. He appeared to devote his chief attentionto them, that he might afterwards make them examples to the others, inarts and wisdom. They were foremost in the overthrow of the StonishGiants and the killing of the great Serpent. To be an Onondaga was thehighest honor. 

While Hiawatha was thus living in domestic life quietly among the peopleof the hills, and administering their simple government with wisdom, theybecame alarmed by the sudden news of the approach of a furious andpowerful enemy from north of the great lakes. As the enemy advanced, theymade an indiscriminate slaughter of men, women and children. The peoplefled from their villages a short time before them, and there was no heartin the people to make a stand against such powerful and ruthlessinvaders. In this emergency, they fled to Hiawatha for his advice. Hecounseled them to call a general council of all the tribes from the eastand west. "For, " said he, "our strength is not in the war club and arrowsalone, but in wise counsels. " He appointed a place on the banks ofOnondaga Lake for the meeting. It was a clear eminence from which therewas a wide prospect. Runners were dispatched in every direction, and thechiefs, warriors and headmen forthwith assembled in great numbers, bringing with them, in the general alarm, their women and children. Fleets of canoes were seen on the bosom of the lake, and every inteteriorwarpath was kept open by the foot-prints of the different tribes, hurrying to obey the summons of Hiawatha. All but the wise man himselfhad been there for three days, anxiously awaiting the arrival ofHiawatha, when a messenger was dispatched after him. They found himgloomy and depressed. Some great burden appeared to hang on his mind. Hetold them that evil lay on his path, and that he had fearful forebodingsof ill-fortune. He felt that he was called to make some great sacrifice, but he did not know what it was, it seemed to be hid from him. Least ofall did he think it was to be his daughter: ever careful of her, he badeher kindly to accompany him. Nothing happened to hinder, or at allinterrupt their voyage. The Talismanic canoe, which held them, glldedsilently down the waters of the Seneca; not a paddle was necessary togive it impetus, while it pursued the downward course of the stream tillthey reached the point of the lake outlet. At this point Hiawatha tookhis paddle and gave it impetus against the current, until they entered onthe bright and calm surface of the Onondaga, cradled, as this blue sheetof water is, among the lofty and far-swelling hills. When the white canoeof the venerable chief appeared, a shout of welcome rang among thosehills. The day was calm and serene. No wind ruffled the lake, andscarcely a cloud floated in the sky above. But while the wise man wasmeasuring his steps towards the place designated for the council, andwhile ascending from the water's edge, a rumbling and low sound washeard, as if it were caused by the approach of a violent, rushing wind. Instantly all the eyes were turned upwards, where a small and compactmass of cloudy darkness appeared. It gathered in size and velocity as itapproached, and appeared to be directed inevitably to fall in the midstof the assembly. Every one fled in consternation but Hiawatha and hisdaughter. He stood erect, with ornaments waving in his frontlet, andbesought his daughter calmly to await the issue, "for it is impossible, "said he, "to escape the power of the Great Spirit. If he has determinedour destruction we cannot, by running, fly from him. " She modestlyassented and they stood together, while horror was depicted in the facesof the others. But the force of the descending body was that of a suddenstorm. They had hardly taken the resolution to halt when an immense bird, with long, extended wings, came down with swoop. This gigantic agent ofthe sky came with such force that the assembly felt the shock. The girlbeing in a nature, and embodied in the combination of the Terrestial andCelestial nature, was beautiful and fascinating in her looks and form, was borne away by this Celestial Bird to be seen no more upon the earth. But Hiawatha was inconsolable for his loss. He grieved sorely, day andnight, and wore a desponding and dejected countenance. But these wereonly faint indications of the feelings of his heart. He threw himselfupon the ground, and refused to be comforted. He seemed dumb withmelancholy, and the people were concerned of his life. He spoke nothing;he made no answers to questions put to him, and laid still as if dead. After several days the council appointed a certain merry-hearted Chief tomake him a visit, and to whisper a word of consolation in his ears toarouse him from his stupor. The result was successful. He approached withceremonies and induced him to arise, and named the time when the councilwould convene. Yet haggard with grief, he called for refreshments andate. He then adjusted his wardrobe and head-dress and went to thecouncil. He drew his robe of wolf-skin gracefully around him, and walkedto his seat at the head of the assembled chiefs with a majestic step. Stiliness and the most profound attention reigned in the council while hepresided, and the discussion opened and proceeded. The subject of theinvasion was handled by several of the ablest counselors and the bravestwarriors. Various plans were proposed to defeat the enemy. Hiawathalistened with silence until all had finished speaking. His opinion wasthen asked. After a brief allusion of the calamity which had befallen himthrough the descent of the great bird by the Great Spirit, he spoke tothe following effect:

"I have listened to the words of the wise men and brave chiefs, but it isnot fitting that we should do a thing of so much importance in haste; itis a subject demanding calm reflection and mature deliberation. Let uspostpone the decision for one day. During this time we will weigh wellthe words of the speakers who have already spoken. If they are good, Iwill then approve of them. If they are not, I will then open to you myplan. It is one which I have reflected on, and feel confident that itwill insure safety. "

When another day had expired, the council again met. Hiawatha entered theassembly with even more than ordinary attention, and every eye was fixedupon him, when he began to address the council in the following words:

"Friends and Brothers:--You being members of many tribes, you have comefrom a great distance; the voice of war has aroused you up; you areafraid of your homes, your wives and your children; you tremble for yoursafety. Believe me, I am with you. My heart beats with your hearts. Weare one. We have one common object. We come to promote our commoninterest, and to determine how this can be best done. 

"To oppose those hordes of northern tribes, singly and alone, would provecertain destruction. We can make no progress in that way. We must uniteourselves into one common band of brothers. We must have but one voice. Many voices makes confusion. We must have one fire, one pipe and one warclub. This will give us strength. If our warriors are united they candefeat the enemy and drive them from our land; if we do this, we aresafe. 

"Onondaga, you are the people sitting under the shadow of the _GreatTree_, whose branches spread far and wide, and whose roots sink deepinto the earth. You shall be the first nation, because you are warlikeand mighty. 

"Oneida, and you, the people who recline your bodies against the_Everlasting Stone_, that cannot be moved, shall be the secondnation, because you always give good counsel. 

"Seneca, and you, the people who have your habitation at the foot of the_Great Mountain_, and are overshadowed by its crags, shall be thethird nation, because you are all greatly gifted in speech. 

"Cayuga, you, whose dwelling is in the _Dark Forest_, and whose homeis everywhere, shall be the fourth nation, because of your superiorcunning in hunting. 

"Mohawk, and you, the people who live in the open country, and possessmuch wisdom, shall be the fifth nation, because you understand better theart of raising corn and beans and making cabins. 

"You five great and powerful nations, with your tribes, must unite andhave one common interest, and no foes shall disturb or subdue you. 

"And you of the different nations of the south, and you of the west, mayplace yourselves under our protection, and we will protect you. Weearnestly desire the alliance and friendship of you all. 

"And from you, Squaw-ki-haws (being a remote branch of the SenecaNation), being the people who are as the _Feeble Bushes_, shall bechosen, a Virgin, who shall be the peacemaker for all the nations of theearth, and more particularly the favored Ako-no-shu-ne, which name thisconfederacy shall ever sustain. If we unite in one band the Great Spiritwill smile upon us, and we shall be free, prosperous and happy; but if weshall remain as we are we shall incur his displeasure. We shall beenslaved, and perhaps annihilated forever. 

"Brothers, these are the words of Hiawatha. Let them sink deep into yourhearts. I have done. "

A deep and impressive silence followed the delivery of this speech. Onthe following day the council again assembled to act on it. High wisdomrecommended this deliberation. 

The union of the tribes into one confederacy was discussed andunanimously adopted. To denote the character and intimacy of the unionthey employed the figure of a single council-house, or lodge, whoseboundaries be co-extensive with their territories. Hence the name of Ako-no-shu-ne, who were called the Iroquois. 

The great bird which visited them from heaven brought a precious gift tothe warriors in the white plumes which she shed at the visit. Everywarrior, as he approached the spot where they fell, picked up a featherof snowy white to adorn his crown; and the celestial visitant thus becamethe means of furnishing the aspirants of military fame with an emblemwhich was held in the highest estimation. Succeeding generations imbibedthe custom from this incident to supply themselves with a plumageapproaching it as nearly as possible; they selected the plume of thewhite heron. 

At the formation of the confederacy Ato-ta-rho, being considered next inwisdom and all other traits of character which constitutes the necessaryqualifications of an honored Sachem, was ordained as the head Sachem ofthe confederacy, which office has been transmitted down to succeedinggenerations of the Onondaga Nation to the present time. 

Hiawatha, the guardian and founder of the league, having now accomplishedthe will of the Great Spirit, and the withdrawal of his daughter havingbeen regarded by him as a sign that his mission was ended, he immediatelyprepared to make his final departure. Before the great council, which hadadopted his advice just before dispersing, he arose, with a dignifiedair, and addressed them in the following manner:

"Friends and Brothers:--I have now fulfilled my mission here below; Ihave furnished you seeds and grains for your gardens; I have removedobstructions from your waters, and made the forest habitable by teachingyou how to expel its monsters; I have given you fishing places andhunting grounds; I have instructed you in the making and using of warimplements; I have taught you how to cultivate corn, and many other artsand gifts. I have been allowed by the Great Spirit to communicate to you. Last of all, I have aided you to form a league of friendship and union. If you preserve this, and admit no foreign element of power by theadmission of other nations, you will always be free, numerous and happy. If other tribes and nations are admitted to your councils, they will sowthe seed of jealousy and discord, and you will become few, feeble andenslaved. 

"Friends and brothers, these are the last words you will hear from thelips of Hiawatha. The Great Creator of our bodies calls me to go; I havepatiently awaited his summons; I am ready to go. Farewell. "

As the voice of the wise man ceased, sweet strains of music from the airburst on the ears of the multitude. The whole sky appeared to be filledwith melody; and while all eyes were directed to catch glimpses of thesights, and enjoy strains of the celestial music that filled the sky, Hiawatha was seen, seated in his snow-white canoe, amid the air, _rising, rising_ with every choral chant that burst out. As he rosethe sound of the music became more soft and faint, until he vanished amidthe summer clouds, and the melody ceased. Thus terminated the labors andcares of the long-cherished memory of Ta-ren-ya-wa-gon. 

I will now resume the history of the sixth and last family, the TuscaroraOn-gwe-hon-wa, that were left at the Neuse river, or Gan-ta-no. Here theyincreased in numbers, valor and skill, and in all knowledge of the artsnecessary in forest life. The country was wide and covered with densewilderness, large rivers and lakes, which gave shelter to many fierceanimals and monsters which beset their pathways and kept them in dread. Now the Evil Spirit also plagued them with monstrous visitations. Theywere often induced to change their locations; sometimes from fear ofenemies and sometimes from epidemics, or some strange visitations. 

I will now relate a few of the monsters that plagued them: The firstenemy that appeared to question their power or disturb their peace wasthe fearful phenomenon of Ko-nea-rah-yah-neh, or the flying heads. Theheads were enveloped in beard and hair, flaming like fire; they were ofmonstrous size, and shot through the air with the speed of meteors. Humanpower was not adequate to cope with them. The priests pronounced them aflowing power of some mysterious influence, and it remained with thepriests alone to expel them by their magic power. 

[Illustration: Flying head and woman sitting by the fire]

Drum and rattle and enchantments were deemed more effective than arrowsor clubs. One evening, after they had been plagued a long time withfearful visitations, the flying head came to the door of a lodge occupiedby a single female and her dog. She was sitting composedly before thefire roasting acorns, which, as they became cooked, she deliberately tookfrom the fire and ate. Amazement seized the flying head, who put out twohuge black paws from under his streaming beard. Supposing the woman to beeating live coals he withdrew, and from that time he came no more amongthem. 

And they were also invaded by a still more fearful enemy, the Ot-nea-yar-heh, or Stonish Giants. They were a powerful tribe from the wilderness, tall, fierce and hostile, and resistance to them was vain. They defeatedand overwhelmed an army which was sent out against them, and put thewhole country in fear. These giants were not only of great strength, butthey were cannibals, devouring men, women and children in their inroads. 

[Illustration: Stonish giant chasing indians. ]

It is said by the Shawnees that these giants were descended from acertain family which was journeying on the east side of the Mississippi. After some of them had crossed the river on a vine it broke, which leftthe main body on the east bank of the river. Those who were on the westside of the river went toward the northwest. Being abandoned in theirwanderings, and being vagrants, without any knowledge of the arts oflife, they forgot the rules of humanity. They at first began to eat theirgame in the raw flesh, which led them finally to become cannibals, andthey practiced to roll themselves in the sand, which caused their bodiesto be covered with a hard skin, so that the arrows of the Tuscaroras onlyrattled against their rough bodies and fell at their feet. And theconsequence was, that they were obliged to bide in caves and glens, andwere brought into subjection by those fierce invaders for many winters. At length the Holder of the Heavens visited his people, and finding thatthey were in great distress, he determined to relieve them of thesebarbarous invaders. To accomplish this he changed himself as into one ofthose giants. As you will remember, it is said that he was able to changehimself into any shape that he wished. He then joined himself with theinvaders, and brandishing his heavy war club, led them on under thepretence of finding the other five nations, which they were also in thehabit of visiting. When they came near to the strong fort at Onondaga, they being weary of the long journey, and the night being dark, theirleader bade them lie down at the foot of a mountain until the customarytime to make the attack, which was at the break of day. But during thenight the Indian benefactor ascended the height and overwhelmed theslumberers below with a vast mass of rocks. At this catastrophe only oneescaped to carry the news of their dreadful fate, and he fled toward thenorth. 

The Tuscaroras and the other five nations were so much troubled withgiants and other monsters that they were obliged to build forts toprotect themselves. The way they built them was always by selecting aneminence, or rocky cliff, and on the back part was dug a trench accordingto the plan of the fort. Then timbers were set in the trench upright, projecting above the ground several feet, and being adjusted together asclose as possible, and the trench being filled in again. They had twogates, one way to get their water, the other for a sally port. 

They were also molested by a terrific animal which they called Ro-qua-ho--a variegated lizzard--a swift runner and strikes very violent blows withits tail, which destroyed many hunters while lying in lurk for them. Oneday while a party of hunters were on their journey to camp-out for thepurpose of hunting, the party consisting of four, they came to a verylarge hollow tree where they noticed quite a number of great marks ofclaws on the bark of the tree. Supposing it to be the lodge of bears, they laid their bundles down and made ready for their game. One of thembounded on the tree and climbed it, and he struck the trunk of the treeseveral times. When the supposed bear appeared, to their consternation itwas found to be the enemy they so much dreaded, the Ro-qua-ho. The personon the tree only stepped behind it and the other three ran away for theirlives. The Ro-qua-ho came down and pursued them, and while yet in sightone was caught, killed and brought back, and he carried the body into thetree. Then he went after the second which was brought in a short time, after which, he went for the third; then the one on the tree came downand ran away also. While on his way he heard a voice calling him; hestopped, and behold, a man of stately form, with long flowing hair stoodand said, "Why run? I have seen the distress of my people, I have come todeliver them out of trouble; now confide in me and we will prevail. I amyour benefactor, Tarenyawagon. Get behind me, the enemy is approaching. "

In the twinkling of an eye this Celestial being was changed, and assumedhimself into a great white bear. When the Roquaho came a great struggleensued, but with the help of the man the enemy was killed. 

They were again molested by an extraordinary and ferocious animal invarious places--a mammoth bear. One morning while a party of hunters werein their camp, they were alarmed by a great tumult breaking out from theforest. Upon going to ascertain the cause of this extraordinary noise, they saw the great monster on the bank pawing and rolling stones and logsin every direction, exhibiting the utmost rage. Another great animal ofthe cat kind appeared, and seized the bear and a dreadful fight ensued. In the end the bear got the worst of it and retired horribly mangled, andnever was heard of afterwards. 

After a while a pestiferous and annoying creature of the insect kindappeared in the guise of the Ro-tay-yo (a huge mosquito). It firstappeared among the Tuscaroras along the Neuse river. It flew about withvast wings, making a loud noise, with a long stinger; and on whomsoeverit lighted it sucked out all the blood and killed them. Many warriorswere destroyed in this way, and all attempts made to subdue it were vain;but at length it retired of itself. Next they heard that it appearedabout the fort at Onondaga, where it also destroyed many lives, untilTarenyawagon made a visit to the ruler of the Onondagas. The greatmosquito happened to come flying about the fort as usual at that time. Tarenyawago immediately made his attack, but such was the rapidity of itsflight, that he could scarcely keep in sight of it. He chased it aroundthe borders of the great lakes, towards the sun-setting, and around thegreat country at large, east and west. At last he overtook it, and tookhis strong bow and sent an arrow which struck him through the heart andkilled him, near Gen-an-do-a (the salt lake of Onondaga). From the bloodflowing out on this occasion were the present species of small mosquitooriginated. 

I have now related a few of the tragedies of the dark recesses of theforest, from the many that our tradition relates. 

There was also a little old man of singular appearance that frequentedamong them at their ball plays, and did not seem to be inclined to makeacquaintance with any one, but kept by himself and appeared to be mildand humble. At length this man became very sick with putrefying soresfrom head to foot and was very loathesome. Nobody knew who he was orwhere he came from: he had no home; he gave his name as Qua-ra, orRabbit: he went from house to house of all the different clans or tribesin the nation, as for instance, the Eel, Snipe, Beaver, Turtle, Wolf, Deer. When he would approach the house, seemingly to go in, they wouldloathe him to enter, and when he came to the doorstep he would seem tohear their thoughts and then return; thus he was repulsed from all thehouses of the above clans, he finally came to the house of the Bear clan. When the mistress of the house observed him coming, she had pity on him, and presently prepared a bed for him with the best deerskins she had;when he came to the door he knew her hospitable heart and went in. Sheimmediately assured him of his welcome in her meanly hut, and that shewas ready to do everything in her power to relieve his distress, andappointed his lodge where he had laid himself nearly exhausted. He thentold her to go and get the root of a certain kind of plant, which sheimmediately did and prepared according to his direction, which he tookand readily recovered. He then went through a series of diseases, directing her as before to get the different kind of medicines for thedifferent diseases. Lastly, he became sick with that fatal disease, consumption. This he said was incurable, and he must die. He then toldher he was a messenger from Tarenyawagon, to show them the diseases thatthey should be subjected to, and also the medicine to cure them. And alsoto tell them the predictions of their fate and doom. Said he could notwithhold the water from his eyes, or keep from quaking when he thought oftheir irrevocable doom to which they were destined, and said: "There is ahabitation beyond these great waters towards the sun-rising, which areinhabited by beings of very pale faces, and are looking only tothemselves, have pity for nobody, and make their delight in doingmischief. They have killed Rah-wah-ne-yo (God); they mocked him and doneall manner of bad things to him, and finally, they fastened him to a treeuntil he died. But death and the grave had not power to hold him. Hearose and lives again, and he has gone to the world above, in those happyhunting grounds where all good O-qua-ho-wa (Indians), will go when theydie, and will see him as he is. 

"Now this class of pale-faces will come across the great waters and maketheir abode on this island, and will bring poison to give you to drink, which will poison the spirit and kill the body. They will kill yourhusbands, brothers and sons, and drive you away to the sun-setting, andwill deprive the children that are coming behind, off their domain. Theywill drive you until you are in the great salt water up to your waist. Oh, hostess, this is the final doom of your great nation. 

"And now as for you, Oh, mother, I have no words that I can utter, toexpress the sincere gratitude of my inmost soul. I have nothing to giveto compensate you for all the tenderness you have given me. But myblessings I will leave with you. I place in the midst of your clan, theBear, a majestic pine tree, which is ever green, and as the top reachesabove all other trees, so will your clan be. Wherever the nation will bedriven to, your clan will multiply above all others, and be the ruler ofthe nation. This is all I have to deliver unto you. I now commend myselfto that Great Spirit that has made us all, who ruleth above. "

Thus ended the last messenger of Tarenyawagon, who is now basking in thepleasures of that hunting ground in the world above. 

TUSCARORA. 

Before the discovery, by Columbus, the Tuscaroras consisted of six towns, and they were a powerful nation, numbering over twelve hundred warriors, which, at a ratio according to the rule of estimating, would bring themat about five or six thousand souls. 

The Tuscaroras had many years of enjoyment and peaceful possession oftheir domain, consisting of six towns on the Roanoke, Neuse, Taw andPemlico rivers, in the State of North Carolina. And they were alsoconfederated to six other nations, which were the Corees, Mattamuskeets, Notaways and the Bear River Indians; the names of the other two nations Ihave been unable to obtain. My readers will readily see why some writershave it that they consisted in twelve towns, and other writers would haveit that they consisted in six towns. The real Tuscaroras consisted in sixtowns; but with the confederate nations, altogether, were known to be intwelve towns, and all these different nations which composed theconfederacy went under the name of Tuscarora, the Tuscaroras being themost powerful of the several nations. 

The tradition of the Tuscaroras admits of having captured Lawson and hisparty, and executed some of them to death on account of theirencroachments upon their domain; but concerning the massacre of Oct. 2d, 1711, the Tuscaroras emphatically deny having taken any part in theaffair whatever, officially. The project was presented to them and in thecouncil of the sachems, chiefs and warriors, they emphatically declinedtaking any part in such a movement, but said if the colonists madeencroachments and trespass on their domain, it is no more than right andjust that we defend our rights, and even cautioned their young men thatthey should not take any part whatever in the action; but, nevertheless, there were a few of the rash and reckless warriors that took part in thedisorder. 

The Corees, Mattamuskeets, and Bear River Indians seemed to be theinstigators of the project: but there were several other nations thattook part in the massacre. These three nations being consideredTuscaroras, on account of the confederacy, and the capture of Lawson andhis party a little previous to this time by the Tuscaroras, led thecolonists to conclude that it was the Tuscaroras who caused the disaster, and to them was directed the feud of the colonists. 

A little previous to these disorders, it seems that there were some whitemen, as our tradition states, with long coats and wide brimmed hats, visited several nations of the Indians in that neighborhood, and appearedto be very friendly toward them, wished them success in everything, andtold them that those settlers who were on the borders of their lands andconstantly encroaching and committing depredations upon the Indians, werenot of the government, but were merely squatters, who settled there oftheir own accord, and if they were cut off, there would be none to avengethem, and were advised to do so. 

It has always been a question in my mind who those white men were, togive such rash advice. Were they Quakers? But what motive had they inadvising, from which so great a disaster was the result? Or, were theymen in disguise, from the county of Bath, in which the massacre wascommitted, to make the Indians believe that they were Quakers, as the twocounties were in arms against each other at that time. 

To coroborate the tradition above, I would call your attention to part ofa letter from President Pollock to Lord Craven, in the year 1712, whoattributes the calamity thus:

"Our divisions, " says he, "chiefly occasioned by the Quakers and someother ill-disposed persons, have been the cause of all the troubles, forthe Indians were informed by some of the traders that the people wholived here are only a few vagabonds, who had run away from othergovernments and settled here of their own accord, without any authority, so that if they were cut off, there would be none to revenge them. Thiswith their seeing our differences rise to such a heighth, that consistingof two counties only, were in arms one against the other, encouraged themto fall upon the county of Bath, expecting it would have no assistancefrom this nor any other of the English plantations. This is the chiefcause that moved the Indians to rise against us, as far as I understand. "

The Tuscaroras never had the inclination of cutting off the inhabitanceof the pale faces. Nevertheless, they did not always remain idle orunconcerned spectators of the feuds and dissensions that so longprevailed among the white people, toward the red men. The successive andregular encroachments, on their hunting grounds and plantations, whichthe increase of the European population occasioned, had not always beensubmitted to without murmur. 

Although they were pleased with the neighbors, from whom they had tradefor their furs, and could procure spirituous liquors and other articles, which tended to the gratification of their real or imaginary wants. Andthey were required to surrender larger and larger portions of theirdomain, and at last, the removal of families from the neighborhood oftheir long cherished memories of the graves of their ancestors, to themore distant and less valuable tracts of land. Other causes of animosityand ill-will were not wanting. Their hunters were shot down like so manybeasts, at the edge of the settlement, killed in their wigwams, theiryoung females' chastity violated, and many other things might be related, which their tradition shows. But I have neither heart nor inclination tobring to a resurrection the long gone-by memories of our forefathers. Iwould that all were cast into oblivion, where might not be found neithertrace nor track; but rather that the chain of friendship which hasexisted for more than a century between the Tuscaroras and the UnitedStates Government may be made brighter and brighter as time rolls on. 

I have said that the Tuscaroras never had the inclination of cutting offthe first colonies, and if that were their desire, how readily would theyhave excepted the advice of President Thomas Carey, through one of hiscounsel--Edward Porter--in the year 1710, of which you will find inMartin's History of North Carolina a difficulty between Gov. Hyde and theabove, to-wit: "Before any relief could be sent he attempted the landingof some of his men under fire of his brig, but they were repulsed by themilitia of the neighborhood, which Gov. Hyde had time to collect. Theyreturned on board, and their Chief sought a safe retreat in the swamps ofthe Tar river, where he raised his standard and endeavored to bring theTuscarora Indians into an alliance. For this purpose he dispatched tothem Edward Porter, one of his counsel, who endeavored by promises ofgreat rewards to induce them to cut off all the inhabitants of that partof the province who adhered to Gov. Hyde. This was acceded to by some ofhis young warriors, but when the matter was debated in council the oldmen dissuaded them from listening to Porter. "

Now, did not some of Carey's men go afterwards to some of the neighboringIndian nations and induced them, in the year 1710, to commit themassacre?

I suppose to the critical reader, and to the people generally, my writingwill appear to them fictitious, because of their first impression, whichhas been taught them by many historians. Historians generally have givenonly one side of the story, and have avoided, as much as possible, togive the history of the wrongs done to the Tuscaroras, but they are veryscrupulous to preserve the history of the capture of Lawson, hisexecution and of the massacre, which they allege to have been committedby the Tuscaroras, and are styled by many as being inimical, haughty, jealous, warlike bloodhounds, bloodthirsty and scarcely to be human. These are the first impressions made by the historians upon the mind ofthe world. I suppose, for the purpose of getting a general verdict, thatit was right; that they were crushed as a nation, their domain snatchedfrom them, driven into the cold world, and not a word has been written byhistorians, or the Tuscaroras themselves, to vindicate their cause. 

But with all the great tide of prejudiced feelings towards theTuscaroras, I have ventured to write their history as I have received it, and think it to be true. 

After the massacre, and the Tuscaroras heard it reported that they werecharged with being the author of the disaster, they immediately sentmessengers and denied the charge of having officially taken any part inthe disorder, but acknowledged that a few of the reckless and lawlesswarriors did take part against their admonitions, but they were willingto make all the restoration that was in their power to do, and wouldfight for them if necessary. At different times they petitioned, remonstrated and supplicated for peace, which was slighted anddisregarded, and only produced more violence and insult. 

Notice what Governor Spotswood, of Virginia, said concerning theTuscaroras, to wit:

"On the first of the disaster I sent a detachment of the militia to thetributary Indians of this province to prevent them from joining in thewar, and understanding that the Indians in some of the Tuscarora townshad refused to march against the whites, sent a messenger to invite them, with the rest of the friendly tribes, to a conference at the Nottowayline, on the southern border of Virginia, where he met them on the 7th ofNovember. "

"The Governor, after entering into some conversation with the Chiefs, hadthe pleasure of finding the report which his messengers had made, fromtheir observations while in the Tuscarora towns, that they were verydesirous of continuing in peace, and were greatly concerned that any oftheir nation should have joined in the massacre. "

The Chiefs, after accounting for the delay that occurred, expressed thedesire of the Indians of their towns to continue in strict friendshipwith the whites, and assist them in chastising the authors of the latedisorder. 

"But now an unfortunate difference arose between the Governor and theburgesses, the latter insisting on the passage of a bill for raising anarmy in Virginia, without trusting to the sincerity of the profession ofthe Tuscarora Chiefs. The Governor refusing to accede to thisproposition, and declining to co-operate in their plans, the disputeended by a dissolution of the assembly. "

There was at one time a treaty of peace concluded between the Sachems andChiefs of the Tuscaroras and Governor Spotswood, of Virginia, and one ofthe conditions of the treaty was to help in chastising the authors of thelate massacre. In conformity with this pledge the Tuscaroras made anattack on the Mattamuskeets, where they obtained thirty scalps andpresented them to the authorities of the whites, of which they pretendedto be pleased. I don't doubt but that they were really pleased, but notwith any good feelings towards the Tuscaroras. I suppose the object wasto get all the other Indian nations alienated from them, so that in duetime they might be easily conquered, because they were the nation thatthe whites seemed bent on destroying. The Tuscaroras had faith in thetreaty, but only to disappoint them in the thought of having the darkcloud which hung so glowingly over them taken away. It is said byhistorians that the Tuscaroras disregarded the treaty and beganhostilities. But I will relate a tradition, handed down from generationto generation, which is as follows, to wit:

Some little time after the treaty concluded, several white men went intoone of their towns and said that they were sent by the government todistribute among them an annuity of goods in token of friendship; andalso said, "In token of your sincerity to the treaty of peace, you willall repair to a place where there is a cord stretched out in a straightline, you must all take hold of the line with your right hand, and allthose that refuse to take hold will be considered as hostile and will beomitted in the distribution of the goods. " They all went to the placedesignated and found the cord strung out for nearly a mile; at one end ofit was a bundle covered with cloth, which, as they supposed, containedthe goods; so the unsuspecting Indians, women and children, with eagerhearts, laid hold on the rope. When it was thought that they were in aproper position, the white men all at once uncovered the supposed goods, which was a large cannon, and being prepared to shoot in a line with thecord it was at once fired and roared like thunder. In a moment the groundalong the cord was strewn with the meats of the Tuscaroras. This is oneof the effects of the treaty at that time. 

I will copy a report of Governor Spotswood to the Lords Commissioners ofTrade, in the year 1711, to-wit:

"Had they, " said he, "really intended to carry on the war against theIndians, they could not have done it in a more frugal way than by thetreaty I concluded with the Tuscarora chiefs. 

"Indeed, some of that house, since the dissolution, own more freely thanthey would do while sitting, that most of the irregularities of theirproceedings are owing to some rash votes, passed without foresight, whichthey could not afterwards get over without breaking the rules of theirhouse; and so they chose, rather, to let the country suffer than to ownthemselves in an error. 

"Some of the Tuscarora chiefs have lately been with Governor Spotswood, of Virginia, and pretend a great inclination to peace. 

"They are again to be with him on the 26th of this month; we are to sendtwo agents to meet them there--Mr. Tobias Knight and Mayor ChristopheGale--not with any expectation that the Governor will make any treaty forus, for that would be dishonorable to your lordship and make us appearcontemptible in the eyes of the Indians, but with a view to hear whatthey have to propose. "

I might quote many more passages similar to those above, but let thesefew suffice to show how the Tuscaroras were treated. Now, finally, with acombination of causes, they were in 1713, crushed and broken down as anation, to satisfy the inclinations of the white people, persecutionsbeing kept up by neighboring whites and southern Indians until Junefollowing. The Oneida Indians, having heard of the disaster to theTuscarora Nation, invited them to come and make their dwelling amongthem: so, accordingly, they left Carolina and took their journey north torejoin their sister nations. 

Methink I can see them leaving their once cherished homes--the aged, thehelpless, the women and children, and the warriors faint and few--theashes are cold on their native hearth; the smoke no more curls roundtheir lowly cabin: they move on with slow, unsteady steps; they turn totake a last look upon their doomed village and cast a last glance uponthe long cherished memories of their fathers' graves. They shed no tears;they utter no cries: they heave no groans, they linger but a moment. Theyknow and feel that there is for them still one more remove further, notdistant nor unseen. 

One bright, sunny June morning, in the year 1813, was one of the darkestdays that the Tuscaroras ever witnessed, when most of the nation tooktheir pace to the north until they came within the bounds of the Oneidadomain, about two miles west of Tamaqua, in the state of Pennsylvania, where they located and set out apple trees which can be seen to this day:some of the trees, will measure about two feet in diameter. Here theydwelled for about two years. 

In about the year 1815, the Iroquois, being the Mohawk, Onondaga, Seneca, Oneida and Cayuga nations, which were then called the five nations, had ageneral council where the Tuscarora made an application through theirbrothers the Oneida, to be admitted into the Iroquois and become thesixth nation, on the grounds of a common generic origin, which wasgranted them unanimously. Then the Seneca adopted the Tuscarora as theirchildren. Ever since that time to the present, if a Seneca addresses theTuscaroras, he will invariably salute them as "my sons, " in social or incouncil; and also the Tuscaroras in return will say "my fathers. " Therelation has always been kept up to the present. 

The Tuscaroras were then initiated without enlarging the frame-work ofthe confederacy and formation of the League, by allowing them their ownSachems and Chiefs, which they had as hereditary from their nation in thesouth, except on which they gave, as the Holder of the Tree, to sit andenjoy a nominal equality in the councils of the League, by the courtesyof the other five nations. They were not dependent, but were admitted toas full an equality as could be granted them without enlarging the frame-work of the confederacy. In the councils of the League they had nonational designation. They were then assigned a portion of the Oneidas'territory, which is lying upon the Unadilla river on the east, theChenango on the west, and the Susquehanna on the south, where theydwelled and enjoyed their peace again for about seventy years. In 1736they numbered 200 warriors of fighting men. 

We again hear of the Tuscarora by history, concerning a massacre of theGerman Flats, N. Y. , in November, 1757. 

A narrative communicated to the author of the Documentary History of NewYork, vol. 2, page 520, viz: A few days after this massacre anddesolation had been perpetrated, Sir William Johnson dispatched Geo. Croghan, Esq. , Deputy Agent, with Mr. Montour, the Indian interpreter, tothe German Flats, where he understood several of the Oneida and TuscaroraIndians were assembled, in order to call upon them to explain why theyhad not given more timely notice to the Germans of the designs andapproach of the enemy, it having been reported that no intelligence hadbeen given by the Indians until the same morning the attack was made, andas these Indians might naturally be supposed, from their situation andother circumstances, to have had an earlier knowledge of the enemy'sdesign and march. 

Before Mr. Croghan could get up to the German Flats the aforesaid Indianswere on their road homewards, but he was informed that the Chief Sachemof the Upper Oneida town, with a Tuscarora Sachem (which is supposed tobe Solomon Longboard) and another Oneida Indian, were still about fourmiles from Fort Harkeman, upon which he sent a messenger to acquaint themthat he was at the said fort. 

The aforesaid Indians returned, and on the 3oth of November, at FortHarkeman, Conaghquieson, the Oneida Sachem, made the following speech toMr. Croghan, having first called in one Rudolph Shumaker, Hanjost Harkmanand several other Germans who understood the Indian language, and desiredthem to sit down and hear what he had to say. Conaghquieson thenproceeded and said:

"Brothers:--I can't help telling you that we were very much surprised tohear that our English brethren suspect and charge us with not giving themtimely notice of the designs of the French, as it is well known we havenot neglected to give them every piece of intelligence that came to ourknowledge. 

"Brothers, about fifteen days before the affair happened we sent theGermans word that some Swegatchi Indians told us that the French weredetermined to destroy the German Flats, and desired them to be on theirguard. About six days after that we had a further account from theSwegatchi Indians that the French were preparing to march. 

"I then came to the German Flats, and in a meeting with the Germans toldthem what we had heard, and desired to collect themselves together in abody at their fort, [Footnote: A stockaded work round the church, and ablock-house, with a ditch, and a parapet thrown up by Sir WilliamJohnson, a year ago, upon an alarm then given. ] and secure their women, children and effects, and to make the best defence they could. At thesame time I told them to write what I had said to our brother, Warraghryagey (meaning Sir William Johnson [Footnote: They never sentthis intelligence to Sir William Johnson. ]), but they paid not the leastregard to what I told them, and laughed at me, slapping their hands ontheir buttocks, saying they did not value the enemy, upon which Ireturned home and sent one of our people to the lake (meaning OneidaLake) to find out whether the enemy were coming or not. After he hadstaid there two days the enemy arrived at the carrying-place, and sentword to the castle at the lake that they were there, and told them whatthey were going to do, but charged them not to let us at the upper castleknow anything of their design. As soon as the man I sent there heard thishe came on to us with the account that night; and as soon as we receivedit we sent a belt of wampum, to confirm the truth thereof, to the Flats, which came here the day before the enemy made their attack: but thepeople would not give credit to the account even then, or they might havesaved their lives. [Footnote: The Indians who brought the belt of wampum, finding the Germans still incredulous, the next morning, just before theattack began, laid hold on the German Minister, and in a manner forcedhim over to the other side of the river, by which means he and some whofollowed him escaped the fate of their brethren. ] This is the truth, andthose Germans here present know it to be so. The aforesaid Germans didacknowledge it to be so, and that they had such intelligence. 

"GEORGE CROGHAN. "

The Oneida being the original owner of the tract of land assigned to theTuscarora as aforesaid, were made party with the Tuscarora to the treatymade at Fort Herkimer in the year 1785, by which it was ceded to theState, and the Oneida took all the avails of the treaty. The Tuscaroraswere then again left without a home and were partially scattered amongthe other nations, although they continued to preserve their nationality. They had some settlements, at a later period, in Oneida Castle, called bythem Gaunea-wahro-hare (signifying head on the pole), and one in thevalley of the Genesee below Avon, called by them Ju-na-stre-yo(signifying the beautiful valley); another settlement at Con-na-so-ra-ga, on the line between Onondaga and Oneida; another in the fork ofChattenango Creek, which they called Ju-ta-nea-ga (signifying where thesun shines); and another on the Jordan Creek, which they called Kan-ha-to(signifying limb in water). These several places were settled atdifferent periods, which I am not able to give. 

In the revolutionary war between the United States and Great Britain, theTuscaroras then had their settlement at the place alotted them by theleague in 1715, between the Unadilla river and the Chenango. They took anactive part with the United States. Many a soldier and scout of theUnited States, in their fatigue and hunger, found a rest and a morsel inthe rude homes of the Tuscaroras, which were ever hospitably open tothem. 

When the other Indians which took part with the British knew that theTuscaroras took part with the United States, they invaded theirsettlement, destroyed their property and burned down their houses toashes, which scattered them for a while. There was a party that settledat Oyouwayea, or Johnson's landing place, on lake Ontario, about fourmiles east of the mouth of Niagara River, which is at the mouth of thefour-mile creek, for the purpose of getting out of the centre of theother Indians which were for the British. 

About the close of the war there were two families of the Tuscarorashunting and fishing along the shores of lake Ontario, and then up theeast shore of Niagara River as far as Lewiston, and there left theircanoe; then traveled east and up the mountain as far as a place whichthey now call the Old Saw Mill (now on the Tuscarora Reservation), abovethe Ayers' farm, where they saw great quantities of butternuts andwalnuts and and a nice stream of water flowing down the mountain; therethey took their rest, and after remaining several days they concluded tomake their winter quarters at that place, which they did. After they weremissing for a time from the settlement at Johnson's landing, they werehunted by their people and finally found at this place. A few years afterthis the Oneidas and Tuscaroras ceded the tract of land that wasapportioned to the Tuscaroras; then families after families came andlocated with those two families mentioned above. This is the beginning ofthe settlement of the present Tuscarora Reservation. 

The Tuscaroras, ever since the revolutionary war, have had theirresidence within the territory of the Seneca nation, they beingconsidered the father of the Tuscarora by being adopted as such, at thetime of their initiation into the confederacy, in the year 1715. 

I will here give the boundary of the Seneca Nation domain, according tothe treaty entitled "A Treaty between the United States of America andthe Tribes of Indians called the Six Nations":

"The President of the United States having determined to hold aconference with the Six Nations of Indians, for the purpose of removingfrom their minds all causes of complaint, and establishing a firm andpermanent friendship with them, and Timothy Pickering being appointedsole agent for that purpose, and the agent having met and conferred withthe sachems, chiefs and warriors of the Six Nations, in a generalcouncil, now, in order to accomplish the good design of the conference, the parties have agreed on the following articles, when ratified by thePresident, with the advice and consent of the Senate of the UnitedStates, shall be binding on them and the Six Nations. 

"Article 1. Peace and friendship are hereby firmly established, and shallbe perpetual between the United States and the Six Nations. 

"Article 2. The United States acknowledge the lands reserved to theOneida, Onondaga, and Cayuga Nations, in their respective treaties withthe State of New York, and called their reservations, to be theirproperty; and the United States will never claim the same, nor disturbthem or either of the Six Nations, nor their Indian friends residingthereon and united with them, in the free use and enjoyment thereof; butthe said reservations shall remain theirs until they choose to sell thesame to the people of the United States, who have the right to purchase. 

"Article 3. The land of the Seneca Nation is bounded as follows:Beginning on Lake Ontario at the northwest corner of the land they soldto Oliver Phelps, the line runs westerly along the lake as far as O-yong-wong-yeh creek, at Johnson's landing place, about four miles eastwardfrom the fort of Niagara; then southerly up that creek to its main fork;then straight to the main fork of Stedman's creek, which empties into theNiagara river above fort Schlosser; and then onward from that fort, continuing the same straight course, to the river (this line from themouth of O-yong-wong-yeh creek to the river Niagara above Fort Schlosser, being the eastern boundary of a strip of land extending from the sameline to Niagara river, which the Seneca Nation ceded to the king of GreatBritain at a treaty held about thirty years ago, with Sir WilliamJohnson); then the line runs along the river Niagara to Lake Erie; thenalong Lake Erie to the eastern corner of a triangle piece of land whichthe United States ceded to the state of Pennsylvania, as by thePresident's patent, dated the third day of March 1792; then due south tothe boundary of that state; then due east to the southwest corner of theland sold by the Seneca Nation to Oliver Phelps; and then northerly alongPhelps' line to the place of beginning, on Lake Ontario. Now, the UnitedStates acknowledge all the land within the aforementioned boundary to bethe property of the Seneca Nation; and the United States will never claimthe same, nor disturb the Seneca Nation, nor their Indian friendsresiding thereon and united with them, in the free use and enjoymentthereof; but it shall remain theirs until they choose to sell the same tothe people of the United States, who have the right to purchase. 

"Article 4. The United States having thus described and acknowledged whatlands belong to the Oneidas, Onondagas, Cayugas and Senecas, and engagednever to claim the same, nor disturb them or any of the Six Nations, northeir Indian friends residing thereon and united with them, in the freeuse and enjoyment thereof, etc. Proclaimed January 21, 1785. "

You will observe in the treaty above that the name of the TuscaroraNation is not mentioned at all, and yet speaks of the Six Nations, whichincludes the Tuscarora Nation. The reason is this: In Article 2 you willobserve that all the nations that have their lands on the east side ofwhat is known as the Phelps line were named, and west of that line wasthe land of the Seneca Nation on which the Tuscaroras resided, and wereconsidered as being merged into the Seneca Nation, and have the benefitof the laws enacted for them. 

There was also a contract entered into between the Seneca Nation ofIndians of the first part, and Robert Morris. Esq. , of the city ofPhiladelphia, of the second part. At a treaty held under the authority ofthe United States, at Genesee, in the county of Ontario, State of NewYork, on the fifteenth day of September, 1797, and on sundry daysimmediately prior thereto, by the Honorable Jeremiah Wadsworth. Esq. , acommissioner appointed by the President of the United States to hold thesame, when the Senecas ceded the country that included the now TuscaroraReservation. The Tuscaroras then and there made their complaint by theirchiefs, for the first since they were initiated into the confederacy ofthe Iroquois; in the presence of the commissioner and the others that areparties to the treaty; that the Iroquois had from time to time allottedthem lands and had been ceded each time by the Iroquois, without givingthem a farthing to remunerate them for their portion of the lands soceded, or for the improvements that they had made, and asked if they wereto be driven in this manner from place to place all the days of theirexistence, and if that is the way a father should use their children orbrothers should use their brothers, and to keep them living indisappointment; they also alluded to a treaty concluded at Fort Stanwixthree years before this, where the commissioners of the United Statesreserved to them land, which read as follows:

"Article 2. The Oneida and Tuscarora Nations shall be secured in thepossession of the lands on which they are settled. "

The commissioner then inquired into the merits of the complaint of theTuscaroras, which the Iroquois affirmed; the commissioner then said tothem, that it is not right to make a contract, or to grant anythingwithout faith; it is only honorable when you adhere to your stipulation. 

When Robert Morris knew that the Tuscaroras were destitute of land, hereserved and donated to them two square miles being 1280 acres; theSenecas also granted to them one square mile being 640 acres, which grantwas made at the convention dated above. On the 13th day of March, 1808, the sachems, chiefs and head men of the Seneca Nation of Indians executeda written indenture of the grant or deed to the Tuscarora Nation, of theone square mile of land above mentioned, and was duly signed by thesachems, chiefs and head men of the aforesaid Indians. On the 22d day ofSeptember, 1810, it was entered and put on file in the Niagara CountyClerk's office, on page 56; and was again put on file in the NiagaraCounty Clerk's Office, Lockport, in book of deeds 151, page 168, March13, 1879. 

About the year 1800, Solomon Longbard and his brother held privatecouncil between themselves, consulting how they might obtain more land tomake a permanent home for the Tuscaroras and their generation after them, they concluded to repair to North Carolina and see if they could procureany means from that source, whereby they might obtain more land. Inpursuance, the Tuscarora Chiefs in council appointed as delegates SolomonLongboard and Sacarrissa, being sachems of the nation in the year 1801, and in 1802 they effected a lease by the aid of the Legislature of NorthCarolina, from which accrued $13, 722; and in the year 1804, GeneralDearborn, then Secretary of War, was authorized by Congress to buy landfor the Tuscaroras with the said money, by which he bought 4, 329 acres ofthe Holland Land Company, which is now on the south and east side of thethree square miles mentioned above, which now constitutes the TuscaroraReservation. 

The Tuscarora Nation was once more at peace and in possession of landswhich they could call their own. 

Tuscaroras at North Carolina. 

In tracing the history of the Tuscaroras that migrated to the north andjoined themselves with the Iroquois, we would not forget those few whoremained with King James Blunt, a Tuscarora Chief, in North Carolina, whohad a tract of land allotted to them on Pamplico river. The smallness oftheir number disabling them from resisting the attacks of the southernIndians, Governor Charles Eden, of North Carolina, and the council, onthe 5th day of June, 1718, entered into a treaty, by which the land onPamplico river was abandoned by the Tuscaroras and another tract grantedto them, on Roanoke river, in the present county of Birtie, inconsideration of which they relinquished all claims of any other land inthe province, butted and bounded as follows, viz. : Beginning at the mouthof Quitsnoy swamp, running up the said swamp four hundred and 35 poles, to a scrubby oak near the head of the swamp, by a great spring; thennorth ten degrees east, eight hundred and fifty poles, to a persimmontree on Raquis swamp; then along the swamp and Pacosin main course northfifty-seven degrees west, two thousand six hundred and forty poles, to ahickory tree on the east side of the Falling Run, or Deep creek, and downthe various courses of the said run to Morattock; then down the river tothe first station. 

In the administration of the Governor, Gabriel Johnson, Esq. , at aGeneral Assembly held at New Bern on the 15th day of October, 1748, byvirtue of an act, this same limit of land above was confirmed and assuredto James Blunt, Chief of the Tuscarora Nation, and the people under hischarge, their heirs and successors forever, any law, usage, custom orgrant to the contrary notwithstanding. 

At the time the Tuscaroras migrated to the north, King James Blunt wasthe Sachem of those that remained, and his successor in office, as we seein an act of the General Assembly of North Carolina, in the year 1778, was Whitmell Tuffdick. The last Sachem, or Chief, of that part of theTuscaroras--Samuel Smith--expired in the year 1802, at which timeSacarrissa and Solomon Longboard, both being Sachems of the northernTuscaroras, migrated the residue of the Tuscaroras from North Carolina totheir Reservation in Niagara county, State of New York, where they wereagain blended together in one nation. 

Concerning the land allotted to the Tuscaroras in Birtie--they haveleased it several times; and I have selected a few of the laws of NorthCarolina that are now in force, concerning the Tuscaroras in that state, namely:

"A. D. 1748. Vol. I. Chapter 43, page 174; by Potter, Taylor and Yancy, Esqs. Anno Regni Georgii II, Vicessinio second. 

"Gabriel Johnson, Esq. , Governor. 

"At a general assembly held at New Bern, the fifteenth day of October, inthe year of our Lord one thousand seven hundred and forty-eight. "

CHAPTER 43. 

"An Act for ascertaining the bounds of a certain tract of land formerlylaid out by treaty to the use of the Tuscarora Indians, so long as they, or any of them, shall occupy and live upon the same, and to prevent anyperson or persons taking up lands, or settling within the said bounds, bypretense of any purchase or purchases made, or that shall be made, fromthe said Indians. 

"1. Whereas, complaints are made by the Tuscarora Indians, of diversencroachments made by the English on their lands, and it being but justthat the ancient inhabitants of this Province shall have and enjoy aquiet and convenient dwelling place in this their native country, wherefore, "_Bounds of the Indians' lands confirmed_. --2. We pray that it maybe enacted, and be it enacted by His Excellency Gabriel Johnson, Esquire, Governor, by and with the advice and consent of his majesty's council, and general assembly of this province, and it is hereby enacted by theauthority of the same that the lands formerly allotted the TuscaroraIndians by solemn treaty, lying on Morattock river, in Birtie county, being the same whereon they now dwell. Butted and bounded as follows, viz: Beginning at the mouth of Quitsnoy Swamp, running up the said swampfour hundred and thirty-five poles, to a scrubby oak, near the head ofthe swamp, by a great spring; thence north ten degrees east, eighthundred and fifty poles, to a persimmon tree, on Raquis swamp; thencealong the swamp, and Pacosin main course, north fifty-seven degrees west, two thousand six hundred and forty poles to a hickory on the east side ofthe falling run or deep creek, and down the various courses of the saidrun to Morattock river, then down the river to the first station; shallbe confirmed and assured; and by virtue of this act, is confirmed andassured, to James Blunt, chief of the Tuscarora Nation, and the peopleunder his charge, their heirs and successors, forever, any law, usage, custom, or grant, to the contrary, notwithstanding. 

"_Persons having grants to enter on desertion of the Indians_. --3. Provided, always, That it shall and may be lawful for any person orpersons that have formerly obtained any grant or grants, under the Lord'sproprietors, for any tract or parcels of lands within the aforesaidboundaries, upon the said Indians deserting or leaving the said lands, toenter, occupy and enjoy the same according to the tenor of their severalgrants. 

"_Indians not to pay quitrents_. --4. And be it further enacted bythe authority aforesaid, That it shall not nor may be lawful for the LordGranville's receiver to ask, have or demand any quitrents for any of thesaid tracts or parcels of land taken up within the said Indianboundaries, as aforesaid, until such time when the Indians have desertedthe same and the patentee be in possession thereof, and only for suchrents as shall from thence arise and become due, any law, usage or customto the contrary notwithstanding. 

"_Penalty on persons purchasing lands of the Indians_. --5. And be itfurther enacted by the authority aforesaid, That no person, for anyconsideration whatsoever, shall purchase or buy any tract or parcel ofland claimed or in possession of any Indian or Indians, but all suchbargains and sales shall be, and are hereby declared to be null and void, and of no effect; and the person so purchasing or buying any land of anyIndian or Indians shall further forfeit the sum of ten pounds, proclamation money, for every hundred acres by him purchased and bought, one-half to the use of the public, the other half to him or them thatshall sue for the same, to be recovered by action of debt, bill, plaintor information, in any court of record within this Government, wherein nopossession, protection, injunction or wager of law shall be allowed oradmitted of. 

"_Persons settled on the Indian lands to remove, and no others tosettle there under a penalty_. --6. And be it further enacted by theauthority aforesaid, That all and every person and persons, other thanthe said Indians who are now dwelling on any of the lands within thebounds above mentioned to have been allotted, laid out and prescribed tothe said Tuscarora Indians, shall, on or before the twenty-fifth day ofMarch next ensuing the ratification of this act, remove him or herselfand family off the said lands, under the penalty of twenty pounds, proclamation money; and if any shall neglect or refuse to move him orherself and family off the said lands, on or before the said twenty-fifthday of March next, and if any person or persons, other than the saidIndians, shall hereafter presume to settle, inhabit or occupy any of thesaid lands hereby allotted and assigned for the said Tuscarora Indians, such person or persons shall forfeit the further penalty of twentyshillings, proclamation money, for each and every day he, she or theyshall inhabit or occupy any lands within the said Indian bounds after thesaid twenty-fifth day of March next, the said penalties to be recoveredand applied in the same manner as the penalty in this act abovementioned. 

"_Surveyor's fee for laying out the Indians' lands_. --7. Andwhereas, The said lands belonging to the said Tuscarora Indians have beenlately laid out and newly marked by George Goulde, Esq. , SurveyorGeneral, at the request of the said Indians; therefore, be it enacted, that the said George Goulde, Esq. , have and receive for the trouble andexpense he hath been at in laying out and marking the Indians' landsaforesaid, the sum of twenty-five pounds, proclamation money, to be paidby the public, out of moneys in the public treasury. 

"_Penalty of persons ranging stock on the Indians' lands_. --8. Andwhereas, the Indians complain of injuries received from people drivingstock, horses, cattle and hogs, to range on their lands, for remedythereof, Be it enacted, That persons driving stock to range, or stockactually ranging on the Indians' lands, shall, and are hereby declared, to be liable and subject to the like penalties and forfeitures, and maybe proceeded against in the same manner, and subject to the samerecoveries, as by the law of this province stock driven or ranging uponany white people's land are liable and subject to; and the said Indiansshall and may enjoy the benefit of the laws in that case made andprovided, in the same manner as the white people do or can, any law, usage, or custom, to the contrary notwithstanding. "

LAWS OF NORTH CAROLINA. A. D. 1878, CHAPTER 136, PAGE 359, VOL. I. BYPOTTER, TAYLOR & YANCEY. 

"An Act for quieting and securing the Tuscarora Indians, and othersclaiming under the Tuscaroras, in the possession of their lands. 

"_Indian lands secured to the Indians_. --1. Be it enacted, &c. , ThatWhitmell Tuffdeck, Chief or head man of the Tuscarora nation, and theTuscarora Indians now living in the county of Birtie, shall have, hold, occupy, possess and enjoy, all the lands lying in the county of Birtieaforesaid, whereof they are now seized and possessed, being part of thelands heretofore alotted to the Indians aforesaid by solemn treaty, andconfirmed to them and their successors by act of assembly, in the yearone thousand seven hundred and forty-eight, without let, molestation orhindrance, clear of all quit-rents, or any public demands by way of taxwhatever, to them the said Tuscarora Indians, and their heirs andsuccessors: and that they, the said Tuscaroras, and their heirs andsuccessors, shall forever be clear and exempt from every kind of polltax. 

"_No purchases to be made of the Indians, nor their landscultivated_. --2. And whereas, the said Tuscarora Indians, by natureignorant, and strongly addicted to drinking, may be easily imposed on bydesigning persons, and unwarily deprived of their said lands: Be itenacted. That no person, for any consideration whatever, shall hereafterpurchase, buy or lease, any tract or parcel of land now claimed by, or inpossession of the said Tuscarora Indians, or any of theirs; nor shall anyperson settle on or cultivate the said lands, or any part thereof, in hisown right, or under pretence as acting as overseer for the Indians: andif any person shall hereafter purchase, buy or lease lands of the saidIndians, or settle on or cultivate any part thereof in his own right oras overseer for the Indians, all such purchases, sales, leases oragreements shall be and they are hereby declared null and void; and theperson so purchasing buying or leasing, settling on or cultivating suchlands, or any part thereof, shall forfeit and pay the sum of threehundred pounds current money for every hundred acres by him so purchased, bought or leased, settled on or cultivated as aforesaid, one-half to theuse of the Tuscarora Indians, the other to the use of him or her whoshall sue for the same: to be recovered by action of debt, bill, plaintor information in any court having cognizance thereof. Provided that thesaid Tuscarora Indians may sell or dispose of their lands or any partthereof, with the consent of the general assembly first had and obtained. 

"_Former purchases from the Indians under the sanction of the Assembly, secured_. --3. And whereas, the chieftains and head men of theTuscarora Indians living in the county, did, on the twelfth day of July, in the year one thousand seven hundred and sixty-six, for theconsideration of fifteen hundred pounds to them paid by Robert Jones, Jun. , William Williams and Thomas Pugh, by indenture under their handsand seals, demise, grant and to farm let, unto the said Robert Jones, William Williams and Thomas Pugh, a certain tract of land lying in thecounty aforesaid, containing about eight thousand acres, more or less, bounded as follows, to wit: Beginning at the mouth of Deep creek, otherwise called Falling Run; thence running up the said creek to theIndian head line: thence by the said line south seventeen degrees east, twelve hundred and eighty poles: thence on a course parallel with thegeneral current of the said creek to the Roanoke river and then up theriver to the beginning, together with the appurtenances theretobelonging, to be held and enjoyed by the said Robert Jones, WilliamWilliams and Thomas Pugh their executors, administrators and assigns inserveralty for and during the term of one hundred and fifty years as maymore fully appear by the said indenture, registered in the count ofBirtie aforesaid and ratified by act of Assembly, passed at Newbern, inthe year one thousand seven hundred and sixty-six: Be it enacted, Thateach and every of the persons entitled to claims under the demiseaforementioned, or by grants from the persons claiming under the same, oreither of them, and their heirs and assigns, shall and may have, hold, occupy, possess and enjoy the several shares, dividends or parcels of thesaid land to them belonging, in as full, free and absolute manner, andwith the same legal privileges and advantages in every respect, andsubject to the same taxes as if the said land had been originally grantedto the said Robert Jones, William Williams and Thomas Pugh by LordGranville or by this State. 

"_Regulations in regard to former demises_. --4. And whereas, thesaid Tuscarora Indians, for good and sufficient reasons, and for valuableconsideration, have, since the twelfth day of July, one thousand sevenhundred and sixty-six, and previous to the first day of December last, demised, granted and to farm let sundry tracts or parcels of land lyingin said county of Birtie to sundry persons, as by indentures dulyexecuted may more fully appear: Be it enacted. That all the landcontained in the last mentioned demises, if the said demises were fairly, _bona fide_ and without fraud, made by and obtained from the saidTuscarora Indians since the year one thousand seven hundred and sixty-six, and previous to the first day of December last past, shall not bedeemed vacant lands, or be liable to be entered as such in the LandOffice, unless the General Assembly shall hereafter so direct, butnevertheless shall be subject to the same taxes as other lands in thisState are liable to. 

"_Method of trial for demises alleged to have been unfairlyobtained_. --5. And whereas, it is suggested by the Tuscarora Indians, that unfair dealings have been used in obtaining one or more of thedemises aforementioned, and that they, the said Indians have at presentno mode of obtaining redress in such cases. Be it therefore enacted, thatthe commissioners herein mentioned or a majority of them, shall and may, upon complaint of the said Tuscarora Indians, in court or meetingassembled, that a person or persons has or have unfairly or fraudulentlyobtained any grant or demise for lands to them belonging since the yearone thousand seven hundred and sixty-six, and previous to the first dayof December last, summon the person or persons so complained against, orcause him or them to be summoned to appear before them on a certain dayon the land in dispute (giving at best ten days' notice previous to theday in such summons appointed), then and there to answer the complaint ofthe Indians for having fraudulently or unfairly obtained a grant ordemise of the land in question; and shall also summon, or cause to besummoned, a jury of twelve men, being freeholders in the county of Birtieand not resident on or owners of any lands purchased of the saidTuscarora Indians; and the said commissioners, or a majority of them, shall attend at the time and place appointed, with the jury aforesaid, and having first sworn the jury to try and determine fairly between thesaid Indians and the person or persons complained against, shall and maycause witnesses to be examined on both sides, receive the verdict of thejury and return the same, with the panel, to the next County Court of thesaid county of Birtie, to be entered upon the record; and such verdictshall be as good and effectual as if obtained in any court of record; andif the same be general the said commissioners, or a majority of them, shall and may appoint one or more persons to carry the same intoexecution; but if special, then the court shall decide thereon, and causethe Sheriff of the county to carry such decision into execution. 

"_Commissioners for Indian affairs_. --6. And whereas the saidIndians are often injured by horses, cattle and hogs, driven on theirlands by white people, the said horses, cattle and hogs breaking into theenclosure and distroying their corn and other effects, and are alsofrequently deprived of their property, and abuses by ill disposedpersons; for remedy whereof, and also for recovery of suits or demandsnow due, or which may hereafter become due and owing to the saidTuscarora Indians; Be it enacted, that William Williams, Thomas Pugh, Willie Jones, Simon Turner and Zedekiah Stone, be, and they are herebyappointed commissioners for the said Indians, and they, or any three ofthem, shall and may inquire into the complaints made by the said Indians, summon the persons complained against, before them, and award suchrestitution and redress as to them shall seem just and necessary; and mayappoint an Officer or Officers to serve subpoena as, and to execute suchawards and determinations as they shall or may make in regard of thepremises; and the court of said county of Birtie, is hereby authorizedand required to fill up, from time to time, by new appointments anyvacancies which may happen among the commissioners by death orresignations; and upon complaint of the chiefs or head men of the nation, and the rest of the Indians, in court or meeting properly assembled, against any of the commissioners for misbehavior, may inquire into theconduct of the person or persons complained against, remove him or themif necessary, and appoint another or others in his or their stead. 

"_Reversion of Indian lands_. --7. And be it further enacted, thatthe lands leased by the said Tuscarora Indians to Robert Jones, Jr. , William Williams and Thomas Pugh, and to other persons, shall revert andbecome the property of the State, at the expiration of the terms of theseveral leases mentioned, if the said nation be extinct; and the landsnow belonging to, and possessed by the said Tuscaroras, shall revert toand become the property of the State, whenever the said nation shallbecome extinct, or shall entirely abandon or remove themselves off thesaid lands, and every part thereof. Provided, that no person shall haveany preference of entry to any of the said lands by virtue of any leaseor occupancy whatever, since December, one thousand seven hundred andseventy-six, whenever the general assembly shall declare the said landsto be vacant. "

Read three times and ratified in general assembly, the 2d day of May, A. D. 1778. 

Signed byWHITMILL HILL, S. S. THOMAS BENBURY, S. C. 

LAWS OF NORTH CAROLINA, A. D. 1780, CHAPTER 167. PAGE 406, VOL. I, BYPOTTER, TAYLOR & YANCEY. 

"An Act to amend an act, entitled an act for quieting and securing theTuscarora Indians, and others claiming under the Tuscaroras, in thepossession of their lands. 

"1. Whereas, By the said act there is no penalty imposed on the jurors orwitnesses duly summoned, and failing to attend. 

"_Attendance of Jurors_. --2. Be it enacted, &c. , That thecommissioners by the said act appointed, or any three of them, assembledfor the purpose of holding a court, shall, and may inflict fines onjurors or witnesses so failing to attend, not exceeding one hundredpounds, at their discretion; and unless sufficient excuse be to themafterwards shown, cause the same to be levied and applied towardsdefraying the county expenses of Birtie; and witnesses and jurors whoshall attend on the trial of any dispute between the said Tuscaroras andothers, shall have and receive ten dollars per day for their attendance, to be paid by the party cost with all other cost: and such trials mayhereafter be had on the part of the lands belonging to said Tuscaroras, Birtie County, which commissioners shall direct. "

Read three times and ratified in general assembly, the 10th day of May, A. D. 1780. 

Signed byALEX. MARTIN, S. S. THOMAS BENBURY. S. C. 

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LAWS OF NORTH CAROLINA, A. D. 1801, CHAPTER 608, PAGE 965, VOL. 2, BYPOTTER, TAYLOR & YANCEY. 

"James Turner, Esq. , Governor. 

"At the general assembly begun and held at Raleigh, on the fifteenth dayofNovember, in the year of our lord one thousand eight hundred and two, andin the thirty-seventh year of the independence of said State. 

"An Act for the relief of the Tuscarora Nation of Indians. 

"Whereas, the Indians composing the Tuscarora nation, have, by theirchief Sacarrissa, and others, regularly deputed and authorized, requestedthe concurrence of the general assembly of this State, to enable them tolease or demise, for a number of years, the residue of their landssituated in the county of Birtie, in such a manner that the whole of thesaid leases shall terminate at the same period. 

"_Chiefs authorized to lease their lands_. --1. Be it enacted, &c. , That the said chiefs Sacarrissa, Longboard and Samuel Smith, or amajority of them, be and they are hereby authorized to lease and to farmlet the undemised residue of the lands allotted to the Tuscarora Nationin Birtie County, for a term of years that shall expire and end when thelease made by the Tuscarora Nation to Robert Jones and others, in theyear of our Lord one thousand seven hundred and sixty-six, shall end andexpire; and also extend the term or terms of the leases already made orgranted for a shorter term, to a term or terms which shall expire at thesame time with the said lease made in the year one thousand seven hundredand sixty-six, in such parcels and on such rents and conditions as may beapproved by the commissioners appointed in pursuance of this act andwhich may best promote the interest and convenience of the said Indiannation. 

"And, whereas, some difficulties have arisen respecting the receipt andpayment on the rents of some of the present leases. 

"_To make alterations with respect to rents_. --2. Be it furtherenacted, That the said chiefs, or a majority of them, be, and they archereby authorised to make such alterations, by covenant and agreement, respecting the payment and receipt of any rents due, or that may becomedue on any of the existing leases, as the commissioners appointed inpursuance of this act, or a majority of them shall approve. 

"Whereas, the said Indian chiefs are ignorant of the usual forms ofbusiness, and may want advice and assistance in transacting the businessrespecting their lands, for remedy whereof and to prevent their beinginjured. 

"_Governor to appoint three commissioners to carry this act intoeffect_. --3. Be it further enacted, That the Governor shall appointthree commissioners for the purpose of carrying the provisions of thisact into effect; and no lease, grant, demise, covenant or agreement madeby the said Indian chiefs as aforesaid, respecting said lands, or therents thereof, shall be good or valid in law, unless the same shall beapproved by the said commissioners, or a majority of them, and suchapprobation shall be expressed in writing and annexed or endorsed on suchlease, covenant or agreement, and registered in the Register's Office inthe county of Birtie, together with said lease or agreement; and the saidcommissioners shall receive the sum of twenty shillings per day for theircompensation and expenses, to be paid out of the monies received by thesaid chiefs on leasing said lands. 

"_Possessions of the tenants to be deemed the possessions of theTuscarora Indians_. --4. And be it further enacted. That the occupancyand possession of the tenants under the said lease, heretofore confirmedby act or acts of the general assembly, and such leases as may be madeunder this act, shall be held and deemed in all cases whatsoever, theoccupancy and possession of the said Tuscarora Nation, to all intents andpurposes, as if said nation, or the Indians thereof, or any of them, actually resided on said lands. 

"Whereas, The said chiefs, Sacarrissa, Longboard, and Samuel Smith, beingduly and freely authorized and empowered by the said Tuscarora Nation, have consented that the Indians' claim to the use, possession, andoccupancy of said lands shall cease and be extinguished, when the saidlease made in the year one thousand seven hundred seventy-six, to RobertJones and others, shall expire. 

"_The land to revert to the state_. --5. Be it enacted, That from andafter the twelfth day of July, which shall be in the year One Thousandnine and sixteen, the whole of the lands alloted to the said TuscaroraIndians, by act of General Assembly passed at Newbern, on the fifteenthday of October, in the year of our Lord One Thousand seven hundred andforty eight, shall revert to, and become the property of the state, andthe claim thereto, from that time, be held, and deemed foreverextinguished. 

"_If any of the lands be vacant it is not to be entered but by anexpress act_. --6. And be further enacted, After the said lands shallrevert to the State, if the same or any part thereto, shall be vacant, the same shall not be liable to the entry or entries of any person orpersons, without an express act of the legislation to that effect;Provided always, That it shall not be lawful for any person or persons tomake any entry or entries on the said lands, after the passing of thisact. Provided always, That nothing in this act contained shall beconstrued so as to effect the title of any individual; Providednevertheless, That no lot or parcel of lands laid off under the directionof said commissioners, shall exceed two hundred acres; And Providedfurther, That no lease shall be made but by public auction, of which duenotice shall be given in the Halifax and Edenton newspapers. "

 * * * * *

ACTS OF ASSEMBLY FROM 1821 TO 1825, PAGE 13, CHAPTER 13, STATE LIBRARY. 

"An act concerning the lands held under leases from the Tuscarora tribeof Indians. 

"Whereas it is represented to this General Assembly, in behalf of personsholding lands under leases, for a long term of years from the Tuscaroratribe of Indians, that they are subject to great inconveniences fromtheir estates being mere cattle interest: For remedy whereof, "Be it enacted by the General Assembly of the State of North Carolina, and it is hereby enacted by the authority of the same. 

"That the estates in lands now held by certain individuals, under leasesfor a term of years from the Tuscarora tribe of Indians, made inpursuance of certain acts of the General Assembly of this State, shall behereafter considered real estate; shall decend to, and be devided amongthe heirs of any intestate, subject to dower and tenancy by courtesy, andother incidents to real estate, and its liabilitiy to execution, and itsconveyance and devise, shall be governed by the same rules as are nowprescribed in the case of real estate held in fee simple; Provided thatnothing herein contained, shall be so construed as to give to theindividuals holding the said term of years, a right to enjoy the same fora longer period than is designated in the leases executed by theTuscarora Indians, in pursurance of acts of the General Assembly of thisstate, nor as to give to said individuals any right which by theconstitution of this state, is exclusively confirmed to the freeholders. "

 * * * * *

LAWS OF NORTH CAROLINA FROM 1827 TO 1831, PAGE II, VOL. I, CHAPTER XIX, IN STATE LIBRARY. ACT OF NOV. 17TH, 1828. 

"An act concerning the lands formerly occupied by the Tuscarora tribe ofIndians lying in Bertie County, on the north side of Roanoke river. 

"Whereas the Tuscarora Indians have for more than a century been the firmand undividing friends of the white people of this country, insomuch thatthe people of North Carolina not only render to them full and completeJustice, but also to exercise towards them that spirit of generositywhich their conduct has merrited: Therefore, "I. Be it enacted by the General Assembly of the State of North Carolina, and is hereby enacted by the authority of the same, that William R. Smithof Halifax, Simon J. Barker, of Martin and William Brittin of Bertie, be, and they are hereby appointed commissioners for the purpose ofadvertising and selling in manner hereinafter directed, the above namedtract of land bounded as follows, to wit: beginning at the mouth ofQuitsnoy swamp; running up the swamp 430 poles to a scrubby oak, near thehead of said swamp by a great spring; thence north 10 degrees east 850poles, to a persimmon tree, on Raquis Swamp; thence along the swamp andPocasin main course north 57 degrees west 2, 640 poles, to a hickory onthe east side of Falling Run on Deep Creek, and down the various coursesof said Run to Roanoke River; then down the river to the first station. 

"II. And be it further enacted, That the title so to be sold by saidcommissioners shall be understood to extend only to the reversion of theState in said lands after the expiration of the lease from the Indians, under which they are now held, and after the ratification of this act, and notice thereof to the commissioners, it shall be their duty toproceed forthwith to advertise in the newspapers most convenient to thepremises, and also in five of the most public places in the counties ofBertie, Halifax and Martin, including the court houses in said counties, that a sale of said lands, according to the provisions of this act, willtake place on Tuesday of the ensuing March term of the Superior Court ofBirtie county, that is, on the 17th day of March next; and it shall bethe duty of the said commissioners to attend to the aforesaid time andplace, and offer in the court house yard, at public sale to the highestbidder, the said lands, according to advertisement, subject however tothe lease aforesaid, and the commissioners shall have power to continueor postpone the sale from day to day until the end of the week, andshould they, by unavoidable accident or otherwise be prevented fromselling all or any part of the lands during the same week, it shall betheir duty to advertise in like manner, for two months next preceding thefollowing September term of the Bertie court, and to sell at said term, as is heretofore directed, at the March term, and said commissionersshall be empowered to put up said lands in such parcels as they may deemmost advantageous for selling, and that they shall give the purchasers acredit of twelve months on one-half the purchase money, and a credit oftwelve months on the other half; Provided always, that the purchasershall deliver to the commissioners bonds with good and sufficientsecurity for the same, payable to the Governor of the State. 

"III. And be it further enacted, That should the commissioners uponoffering said lands as aforesaid perceive that they were likely to besacrificed, or to sell for an amount greatly below their value, it shallbe their duty forthwith to discontinue the sale, and it shall be the dutyof the commissioners after making sale, or if no sale be made, immediately after September next to make report to the public Treasurerof the State of all such proceedings that they may have had under thisact and also to hand over to him all such bonds as they may have takenfrom purchasers; and it shall be the duty of the Secretary of State, upona certificate from the Treasurer of payment of the purchase money and acertificate from the commissioners of the boundaries of the land sopurchased, to grant a title of release from the State of North Carolinato such persons as may be reported purchasers by said commissioners underthe act of Assembly. 

"IV. And be it further enacted, That it shall be the duty of the publicTreasurer to collect the money on said lands when they shall become dueand hold the same subject to the order of the Tuscarora tribe of Indians;and whenever such order shall be presented, properly and dulyauthenticated, by said tribe or nation of Indians, it shall be his dutyto pay the same over accordingly; Provided always that upon paying suchmonies, the Public Treasurer shall take from said Indians or agents, afull and complete release of all such claim, pretence of title, as theynow make or ever may have to the aforesaid tract of lands. 

"V. And be it further enacted, That the commissioners shall be allowedeach the sum of three dollars for every day that they shall necessarilybe employed in examining said lands, or in attending the sale of same, tobe paid out of the funds arising from the sale. 

"VI. Be it further enacted, That if it should appear at any timethereafter that the said Indians have parted with their claims, orcontracted for the same, so that in fact the benefit of the sale shall, agreeable to the provisions of this act, revert to the State. "

Governor John Owen, Esq. , appointed as commissioners, William R. Smith, of Halifax; Simon J. Baker, of Martin; and William Brittain, of Birtie;to sell the Tuscarora lands in pursuance to the lease effected by thehelp of the General Assembly, Nov. 17, 1823, of which they reported toWilliam Roberts, Public Treasurer--in bonds the sum of $2977. 87, payablein installments of one and two years from the 17th day of March, 1829, which are on file in the Public Treasurer's Office. And on Nov. 21, 1831, William S. Mahon, the Public Treasarer, re-reported cash in bonds forsale of Tuscarora lands--

Principle. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $1400. 27. Interest. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30. 74. Total. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $1431. 01. 

Another report of the same man January, 1832, that all has beencollected, and remains in the treasury, subject to the order of theIndians. $3, 220. 71-1/4. 

Paid on May 3ist, 1831, and found on file. 

"For this amount paid Bates Cooke, being their agent to receive the sameunder the Act of Assembly of 1828, $3, 220. 71-1/4. "

In about the year 1818, the New York Indians, (which includes theTuscaroras), were engaged in a stipulation, to buy a tract of land fromthe Menomonees and Winnebagoes, which was questioned in Congress aboutthe validity of a contract on purchases of lands between Indian nations. But Congress did concur in the stipulation made between the New YorkIndians of the first part, and the Menomonees and Winnebagoes of thesecond part, for lands lying in Green Bay, Wisconsin, bought and paid forby the former according to the stipulation concluded in the year 1822. 

For the payment of the said land above, I can only speak for theTuscaroras. The precise amount paid I am unable to state. But a tax wasmade on the nation; children paid twenty-five cents each, adults paidmore according to their ability; the amount obtained in this way I amunable to state. They also gave their annuities of two years, which theydrew from the government, and also two hundred dollars in money whichthey loaned from the Oneida Indians (which they afterwards refunded). 

All those goods and moneys were paid to the Menomonees and Winnebagoes, as their part of the Green Bay lands. These facts I obtained of the widowof Jonathan Printup, an honorable chief of the Tuscarara nation, by whomwas entrusted with the goods and money for the payment of said lands, which he faithfully performed, and was accompanied as delegates by Dr. John Patterson and James Cusick, who were appointed to the honorableoffice of purchasing a tract of land for a future home of their people. Iam indebted to the widow of Dr. John Patterson, and also his brotherHarry, for information which corroborates with that of the widow abovementioned, and also of other old people. 

In a short time afterwards, the Menomonees denied the contract in variousways, they denied the efficiency of the Chiefs who signed the treaty, andalso denied of having received any payment, and also denied the boundaryof the land ceded. This naturally created difficulty and discord betweenthem, and kept growing worse from year to year. But the Winebagoes neverdenied any of the denials of the Menomonees. 

In a treaty of the United States and the Menomonees and Winebagoes, ofFeb. 6th, 1826, in Article 8th, it was acknowledged that there existedsome uncertainty in consequence of the cession made by the tribes uponFox River and Green Bay, to the New York Indians. Finally the Menomoneesmade their complaint before the President, concerning the New YorkIndians, which has reference to the case, in the treaty by the UnitedStates, with the several tribes of Green Bay on Feb. 23rd, 1829, inArticle 2nd, which read as follows, viz:

"Much difficulty having arising from the negotiations between theMenomonees and Winebago tribes and the various tribes and portions oftribes of Indian of the State of New York, and the claims of therespective parties being much contested, as well with relation to thetenure and boundaries of the two tracts claimed by the New York Indians, west of Lake Michigan, as to the authority of the persons who signed theagreement on the part of the Monomonees, and the whole subject havingbeen fully examined at the council this day concluded, and theallegations, proofs, and statements of the respective parties having beenentered upon the Journal of the commissioners, so that the same can bedecided by the President of the United States, it is agreed by theMonomonees and Winebagoes, that so far as respects their interests in thepremises, the whole matter shall be referred to the President of theUnited States, whose decision shall be final. And the President isauthorized, on the parts, to establish such boundaries between them andthe New York Indians as he may consider equitable and just. "

And also in the treaty of Feb. 8th, 1838, we find, in enumerating theseveral reasons for effecting a treaty at the above date, the following, commencing at line 20, 928, in the Revision of Indian Treaties, viz: "aswell as for the purpose of settling the long existing dispute betweenthemselves, and the several tribes of the New York Indians, who claim tohave purchased a portion of their lands, the undersigned, Chiefs and headmen of the Menomenees tribe, stipulate and agree with the United Statesas follows:

"First. The Menomonee tribe of Indians declare themselves the friend andallies of the United States, under whos parental care and protection theydesire to continue; and although always protesting that they are under noobligation to recognize any claim of the New York Indians to any portionsof their country; that they neither sold nor received any value for theland claimed by these tribes, yet at the solicitation of their GreatFather, the President of the United States, and as an evidence of theirgreat love and veneration for him, they agree that such a part of theland described, being within the following boundaries, as he may direct, may be set apart as homes for the several tribes of the New York Indians, who may remove to and settle upon the same within three years from thedate of this agreement, &c. " Commencing at line 20, 970, the President ofthe United States is hereby empowered to apportion the lands among theactual occupants at that time, so as not to assign to any tribe a greaternumber of acres than may be equal to one hundred for each soul actuallysettled upon the lands, and if, at any time of such apportionment anylands shall remain unoccupied by any tribes of the New York Indians, suchportion as would have belonged to said Indians, had it been occupied, shall revert to the United States. That portion, if any, so reverting tobe laid off by the President of the United States. It is destinctlyunderstood that the lands hereby ceded to the United States for the NewYork Indians are to be held by those tribes, under such tenure as theMenomonee Indians now hold their lands, subject to such regulations andalternation of tenure as Congress and the President of the United Statesshall from time to time think proper to adopt. 

"Second. For the above cession the United States for the benefit of theNew York Indians, the United States consent to pay the Menomonee Indianstwenty Thousand Dollars, &c. 

"Also commencing at line 21, 118, Article 6th, the Menomonee Chiefs requestthat such part of it as relates to the New York Indians be immediatelysubmmitted to the representatives of their tribes, and if they refuse toaccept the provision made for their benefit and to remove upon the landsset apart for them, on the west side of Fox River, that they will directtheir immediate removal from the Menomonee county, but if they agree toaccept the liberal offer made to them by parties of this compact, thenthe Menomonee tribe, as dutiful children of the Great Father, thePresident, will take them by the hand as brothers, and settle down withthem in peace and friendship. "

SUPPLEMENTARY ARTICLES. 

First. It is agreed between the undersigned, commissioners on behalf ofthe United States and the chiefs and warriors representing the Menomoneetribe of Indians, that for the reasons above expressed, such part of thefirst Article of the agreement entered into between the parties hereto, on the 8th instant, as limits the removal and settlement of the New YorkIndians upon the lands therein provided for their future homes, threeyears, shall be altered and amended so as to read as follows: That thePresident of the United States shall prescribe the time for the removaland settlement of the New York Indians upon the lands thus provided forthem; and at the expiration of such reasonable time, he shall apportionthe lands among the actual settlers in such manner as he shall deemequitable and just. And if, within such reasonable time as the Presidentof the United States shall prescribe for that purpose, the New YorkIndians shall refuse to accept the provisions made for their benefit, or, having agreed, shall neglect or refuse to remove from New York, andsettle on the said lands, within the time prescribed for that purpose, that then, and in either of these events, the lands aforesaid shall beand remain in the property of the United States, according to the saidfirst article, excepting so much thereof as the President shall deemjustly due to such of the New York Indians as shall actually have removedto and settled on the said lands. 

"Second, It is further agreed that the part of the Sixth Article of theagreement aforesaid, which requires the removal of those of the New YorkIndians who may not be settled on the lands at the end of three years, shall be so amended as to leave such removal discretionary with thePresident of the United States; the Menomonee Indians having fullconfidence that in making his decision he will take into considerationthe welfare and prosperity of their nation: Provided, That for thepurpose of establishing the rights of the New York Indians upon apermanent and just footing, the said treaty shall be ratified with theexpress understanding that two townships of land, " &c. Which goes on andlocates the different portion of lands to the several tribes or bands ofthe New York Indians which was proclaimed, July 9, 1832. 

"Whereas articles of agreement between the United States of America, andthe Menononee Indians, were made and concluded at the city of Washington, on the 8th day of February A. D. 1831, by John H. Eaton, and Samuel C. Stambaugh, commissioners on the part of the United States, and certainChiefs and headmen of the Menomonee nation, on the part of the saidnation; to which articles an addition or supplemental article wasafterwards made, on the 17th day of February, in the same year, by whichthe said Menomonee nation agree to cede to the United States certainparts of their lands: and that a tract of country therein defined, shallbe set apart for the New York Indians; all which, with the many otherstipulations therein contained, will more fully appear by reference tothe same. When said agreement thus forming a treaty, were laid before theSenate of the United States, during their then session, but were not atsaid session acted on by that body. Whereupon a further agreement was onthe fifteenth day of March, in the same year, entered into for thepurpose of preserving the provisions of the treaty made as aforesaid; bywhich it is stipulated that the said articles of agreement concluded asaforesaid, should be laid before the next Senate of the United States attheir ensuing session, and if sanctioned and confirmed by them, that eachand every article threof should be as binding and obligatory upon theparties respectively as if they had been sanctioned at the previoussession; and whereas, The Senate of the United States, by theirresolution of the twenty fifth day of June, 1832, did advise and consentto accept, ratify, and confirm the same, and every clause and articlethereof, upon the conditions expressed in the proviso contained in theirsaid resolution, which proviso is as follows: Provided, That for thepurpose of establishing the right of the New York Indians on a permanentand just footing, the said treaty shall be ratified, with the expressunderstanding that two townships of land, &c. , " as in article secondabove. 

"Whereas, Before the treaty aforesaid, conditionally ratified, accordingto the proviso to the said resolution of the Senate, above recited, couldbe obligatory upon the said Menomomee nation, their assent to the samemust be had and obtained. " Which was done after some modificationsrespecting the location of the portion of land for the New York Indians. And as the modifications so made and desired, was acceded to also by theNew York Indians, which was as follows:

"To all to whom these presents shall come, the undersigned chiefs andhead men of the sundry tribes of the New York Indians (as set forth inthe specifications annexed to their signatures), send greeting:

"Whereas, a tedious, perplexing and harassing dispute and controversyhave long existed between the Menomonee Nation of Indians and the NewYork Indians, more particularly those known as the Stockbridge, Munseeand Brothertown tribes, the Six Nations and the St. Regis tribe. Thetreaty made between the said Menomonee Nation and the United States, andthe conditional ratification thereof by the Senate of the United Statesbeing stated and set forth in the within agreement, entered into betweenthe chiefs and head men of the said Menomonee, and George B. Porter, Governor of Michigan, commissioners specially appointed, withinstructions referred to in the said agreement. 

"And whereas, the undersigned are satisfied and believe that the bestefforts of the said commissioners were directed and used to procure, ifpracticable, the unconditional assent of the said Menomonees to thechange proposed by the Senate of the United States in the ratification ofthe said treaty, but without success. 

"And whereas, the undersigned, further believe that the terms stated inthe within agreement are the best practicable terms short of thoseproposed by the Senate of the United States, which could be obtained fromthe said Menomonees; and being asked to signify our acceptance of themodifications proposed, as aforesaid, by the Menomonees, we are compelledby a sense of duty and propriety to say that we do hereby accept of thesame. So far as the tribes to which we belong are concerned, we areperfectly satisfied that the treaty should be ratified on the termsproposed by the Menomonees. We further believe that the tract of landwhich the Menomonees in the within agreement are willing to cede, inexchange for an equal quantity on the northeast side of the tract of fivehundred thousand acres, contains a sufficient quantity of good land, favorably and advantageously situated, to answer all the wants of the NewYork Indians and St. Regis tribe. For the purpose, then, of putting anend to strife, and that we may sit down in peace and harmony, we thussignify by our acceptance of the modifications proposed by theMenomonees; and we most respectfully request that the treaty as nowmodified by the agreement this day entered into with the Menomonees, maybe ratified and approved by the President and Senate of the UnitedStates. 

"Proclaimed March 13th, 1835. "

TREATIES OF NEW YORK INDIANS. 

Treaty with the New York Indians as amended by the Senate, and assentedtoby the several Tribes 1838. 

Articles of a treaty made and concluded at Buffalo Creek, in the State ofNew York, the fifteenth day of January, in the year of our Lord onethousand eight hundred and thirty-eight, by Ransom H. Gillett, acommissioner on the part of the United States, and the chiefs, head menand warriors of the several tribes of the New York Indians, assembled incouncil; witnesseth;

"Whereas, The Six Nations of New York Indians, not long after the closeof the war of the Revolution, became convinced, from the rapid increaseof the white settlers around, that the time was not far distant whentheir true interest must lead them to seek a new home among theirbrethren in the West: and, "Whereas, This subject was agitated in a general council of the SixNations as early as 1810, and resulted in sending a memorial to thePresident of the United States, inquiring whether the Government wouldconsent to their tearing their habitations, and removing into theneighborhood of their western brethren, and if they could procure a homethere, by gift or purchase, whether the Government would acknowledgetheir title to the lands so obtained in the same manner it hadacknowledged it in those from whom they might receive it; and further, whether the existing treaties would in such a case remain in full force, and their annuities be paid as heretofore: and, "Whereas, With the approbation of the President of the United States, purchases were made by the New York Indians from the Menomonees andWinnebago Indians of certain lands at Green Bay, in the Territory ofWisconsin, which, after much difficulty and contention with those Indiansconcerning the extent of the purchase, the whole subject was finallysettled by a treaty between the United States and the Menomonee Indians, concluded in February, 1831, to which the New York Indians gave theirassent on the seventeenth day of October, 1832: and

"Whereas, By a provision of that treaty, five hundred thousand acres ofland are secured to the New York Indians of the Six Nations and the St. Regis tribe, as a future home, on the condition that they all remove tothe same within three years, or such reasonable time as the Presidentshall prescribe, and

"Whereas, The President is satisfied that various considerations haveprevented those still residing in New York from removing to Green Bay, and among other reasons, that many who were in favor of emigrationpreferred to remove at once to the Indian Territory; which they werefully persuaded was the only permanent and peaceable home for all theIndians. And they therefore applied to take their Green Bay lands andprovide them a new home among their brethren in the Indian Territory: and

"Whereas, The President, being anxious to promote the peace, prosperityand happiness of his red children, and determined to carry out the humanepolicy of the Government in removing the Indians from the east to thewest of the Mississippi, within the Indian Territory, by bringing them tosee and feel, by his justice and liberality, that it is their true policyand for their interest to do so without delay, "Therefore. Taking into consideration the foregoing premises, thefollowing articles of a treaty are entered into, between the UnitedStates of America and the several tribes of the New York Indians, thenames of whose chiefs, head men and warriors are hereto subscribed, andthose who may hereafter give their assent to this treaty in writingwithin such time as the President shall appoint. "

GENERAL PROVISIONS:

"Article 1. The several tribes of the New York Indians, the names ofwhose chiefs, head men, warriors and representatives are hereuntoannexed, in consideration of the premises above recited, and thecovenants hereinafter contained, to be performed on the part of theUnited States, hereby cede and relinquish to the United States all theirright, title and interest, in the lands secured to them at Green Bay bythe Menomonee treaty of 1831, except the following tract on which a partof the New York Indians now reside: Beginning at the southwesterly cornerof the French grants at Green Bay, and running thence southwardly to apoint and line to be run from the little Cocalin, parallel to a line ofthe French grants, and six miles from Fox river; from thence, on saidparallel line, northwardly six miles; from thence eastwardly to a pointon the northeast line of the Indian lands, and being a right angle to thesame. 

"Article 2. In consideration of the above cession and relinquishment onthe part of the tribes of the New York Indians, and in order to manifestthe deep interest of the United States in the future peace and prosperityof the New York Indians, the United States agree to set apart thefollowing tract of country, situated directly west of the State ofMissouri, as a permanent home for the New York Indians now residing inthe State of New York, or in Wisconsin, or elsewhere in the UnitedStates, who have no permanent homes; which said country is described asfollows: Beginning on the west line of the State of Missouri, at thenortheast corner of the Cherokee tract, and running thence north alongthe west line of the State of Missouri twenty-seven miles to thesoutherly line of the Missouri lands: thence west so far as shall benecessary, by running a line at right angles and parallel to the westline aforesaid, to Osage lands; and thence easterly along the Osage andCherokee lands to the place of beginning; to include one million eighthundred and twenty-four thousand acres of land, being three hundred andtwenty acres for each soul of said Indians, as their numbers are atpresent computed. To have and hold the same, in fee simple, to the saidtribes or nations of Indians, by patent from the President of the UnitedStates, issued in conformity with the third section of the act entitled, 'An act to provide for an exchange of lands with the Indians residing inany of the States or Territories, and for their removal west of theMississippi, ' approved on the 28th day of May, 1830, with full power andauthority in the said Indians to divide said lands among the differenttribes, nations or bands in severalty, with the right to sell and conveyto and from each other, under such laws and regulations as may be adoptedby the respective tribes, acting by themselves or by a general council ofthe said New York Indians, acting for all the tribes collectively. It isunderstood and agreed that the above described country is intended as afuture home for the following tribes, to-wit: The Senecas, Onondagas, Cayugas, Tuscaroras, Oneidas, St. Regis, Stockbridges, Munsees andBrothertowns, residing in the State of New York, and the same is to bedivided equally among them according to their respective numbers, asmentioned in a schedule hereunto annexed. 

"Article 3. It is further agreed that such of the tribes of the New YorkIndians as do not accept and agree to remove to the country set apart fortheir new homes, within five years, or such other time as the Presidentmay from time to time appoint, shall forfeit all interest in the lands soset apart, to the United States. 

"Article 4. Perpetual peace and friendship shall exist between the UnitedStates and the New York Indians; and the United States hereby guaranteeto protect and defend them in the peaceable possession and enjoyment oftheir new home, and hereby secure to them, in said country, the right toestablish their own form of government, appoint their own officers, andadminister their own laws; subject, however, to the legislation of theUnited States, regulating trade and intercourse with the Indians. Thelands secured to them by patent under this treaty shall never be includedin any state or territory of this Union. The said Indians shall also beentitled in all respects to the same political and civil rights andprivileges that are granted and secured by the United States to any ofthe several tribes of emigrant Indians settled in the Indian Territory. 

"Article 5. The Oneidas are to have their lands in the Indian Territory, in the tract set apart for the New York Indians, adjoining the Osagetract, and that hereinafter set apart for the Senecas; and the same shallbe so laid off as to secure them a sufficient quantity of timber fortheir use. 

"Those tribes whose lands are not specially designated in this treaty areto have such as shall be set apart by the President. 

"Article 6. It is further agreed that the United States will pay to thosewho remove west, at their new homes, all such annuities as shall properlybelong to them. The schedule hereunto annexed shall be deemed and takenas a part of this treaty. 

"Article 7. It is expressly understood and agreed that the treaty must beapproved by the President and ratified and confirmed by the Senate of theUnited States, before it shall be binding upon the parties to it. 

"It is further expressly understood and agreed that the rejection, by thePresident and Senate, of the provisions thereof, applicable to one tribeor distant branch of a tribe shall not be construed to invalidate as toothers; but as to them, it shall be binding and remain in full force andeffect. 

"Article 8. It is stipulated and agreed that the accounts of thecommissioner and expenses incurred by him in holding a council with theNew York Indians, and concluding treaties at Green Bay and Duck Creek inWisconsin, and in the State of New York in 1836, and those for theexploring party of the present treaty, shall be allowed and settledaccording to former precedents. "

SPECIAL PROVISIONS FOR THE ST. REGIS. 

"Article 9. It is agreed with the American party of the St. RegisIndians, that the United States will pay to the said tribe, on theirremoval west, or at such time as the President shall appoint, the sum offive thousand dollars, as a remuneration for moneys laid out by the saidtribe and services rendered by their chiefs and agents in securing thetitle to the Green Bay lands, and in removal to the same, to beapportioned out to the several claimants by the chiefs of the said party, and a United States commissioner, as may be deemed by them equitable andjust. If is further agreed that the following reservation of land shallbe made to the Rev. Eleazar Williams of said tribe, which he claims inhis own right and that of his wife, which he is to hold in fee simple bypatent from the President, with full power and authority to sell anddispose of the same, to-wit. Beginning at a point in the west bank of theFox River, thirteen chains above the old mill-dam at the rapids of thelittle Kockalin, thence north fifty-two degrees and thirty minutes west, two hundred and forty chains, thence north thirty-seven degrees andthirty minutes east, two hundred chains, thence south fifty-two degreesand thirty minutes east, two hundred and forty chains to the bank of theFox river, thence up along the bank of the Fox river to the place ofbeginning. "

SPECIAL PROVISION FOR THE SENECAS. 

"Article 10. It is agreed with the Senecas that they shall have forthemselves and their friends the Cayugas and Onondagas residing amongthem, the easterly part of the tract set apart for the New York Indians, and to extend so far west as to include one-half section (three hundredand twenty acres) of land for each soul of the Senecas, Cayugas andOnondagas residing among them; and if on removing west they find there isnot sufficient timber on this tract for their use, then the Presidentshall add thereto timber land sufficient for their accommodation and theyagree to remove from the State of New York to their new homes within fiveyears, and to continue to reside there. And Whereas, At the making ofthis treaty, Thomas L. Ogden and Joseph Fellows, the assignees of theState of Massachusetts have purchased of the Seneca Nation of Indians, inthe presence and with the approbation of the United States Commissioner, appointed by the United States to hold said treaty or convention, all therights, title, interest and claim of the said Seneca Nation to certainlands by a deed of conveyance, a duplicate of which is hereunto annexed, and whereas, the consideration money mentioned in said deed, amounting totwo hundred and two thousand dollars, belonging to the Seneca Nation, andthe said nation agrees to receive the same, to be disposed of as follows, The sum of one hundred thousand dollars to be invested by the Presidentof the United States in safe stock, for their use, the income of which isto be paid to them at their new homes annually, and the balance, beingone hundred and two thousand dollars, is to be paid to the owners of theimprovements on lands so deeded according to an appraisement of saidimprovements, and a distribution and award of said sum of money among theowners of said improvement, to be made by appraisers hereafter to beappointed by the Seneca nation, in the presence of the United States'Commissioner hereafter to be appointed, to be paid by the United Statesto the individuals who are entitled to the same, according to saidappraisal and award, and their severally relinquishing their respectivepossessions to the said Ogden and Fellows. "

SPECIAL PROVISIONS FOR THE CAYUGAS. 

"Article 11 The United States will not set apart for Cayugas, on theirremoving to their new homes at the west, two thousand dollars, and willinvest the same in some safe stocks, the income of which shall be paidthem annually at their new homes. The United States further agree to thesaid nation on their removal west, two thousand five hundred dollars, tobe disposed of as the chiefs shall deem just and equitable. "

SPECIAL PROVISION FOR THE ONONDAGAS ON THE SENECA RESERVATIONS. 

"Article 12. The United States agreed to set apart for the Onondagasresiding on the Seneca Reservation, two thousand five hundred dollars, ontheir removing west, and to invest the same in safe stock, the income ofwhich shall be paid to them annually, at their new homes. And the UnitedStates further agree to pay to the said Onondagas, on their removal totheir new homes in the west, two thousand dollars, to be disposed of asthe chiefs shall deem equitable and just. "

SPECIAL PROVISIONS FOR THE ONEIDAS RESIDING IN THE STATE OF NEW YORK. 

"Article 13. The United States will pay the sum of four thousand dollars, to be paid to Babtist Powlis, and the chiefs of the first Christian partyresiding at Oneida, and the sum of two thousand dollars shall be paid toWilliam Day, and the chiefs of the Orchard party residing there, forexpenses incurred and services rendered in securing the Green Baycountry, and the settlement of a portion thereof; and they hereby agreeto remove to their new homes in the Indian Territory as soon as they canmake satisfactory arrangements with the Governor of the State of New Yorkfor the purchase of their lands at Oneida. "

SPECIAL PROVISION FOR THE TUSCARORAS. 

"Article 14 The Tuscarora Nation agree to accept the country set apartfor them in the Indian Territory, and to remove there within five years, and continue to reside there. It is further agreed that the Tuscarorasshall have their lands in the Indian country, at the forks or the NeashaRiver, which shall be so laid off as to secure a sufficient quantity oftimber for the accommodation of the nation. But if on examination, theyare not satisfied with this location, they are to have their lands atsuch a place as the President of the United States shall designate. TheUnited States will pay to the Tuscarora Nation, on their settling at thewest, three thousand dollars, to be disposed of as the chiefs shall deemmost equitable and just. 

"Whereas, The said nation owns, in fee simple, five thousand acres ofland lying in Niagara county, in the State of New York, which wasconveyed to the said nation by Henry Dearborn, and they wish to sell andconvey the same before they remove west. 

"Now, therefore, in order to have the same done in a legal and properway, they hereby convey the same to the United States, and to be held intrust for them; and they authorize the President to sell and convey thesame, and the money which shall be received for the said lands, exclusiveof the improvement, the President shall invest in safe stock for theirbenefit, the income from which shall be paid to the nation at their newhomes annually; and the money which shall be received for improvements onsaidlands shall be paid to the owners of the improvements, when the landsare sold. The President shall cause the lands to be surveyed, and theimprovements shall be appraised by such persons as the nation shallappoint; and said lands shall also be appraised, and shall not be sold ata less price than the appraisal, without the consent of James Cusick, William Mount Pleasant and William Chew, or the survivor or survivors ofthem. And the expenses incurred by the United States in relation to thistrust are to be deducted from the moneys received before investment. Andwhereas, at the making of this treaty, Thomas L. Ogden and JosephFellows, the assignees of the State of Massachusetts, have purchased ofthe Tuscarora Nation of Indians, in the presence and with the approbationof the commissioner appointed on the part of the United States, to hold atreaty or convention, all the right, title, interest, and claim of theTuscarora Nation to certain lands, by a deed of conveyance, a duplicateof which is hereunto annexed; and whereas, the consideration money forsaid lands has been secured to the said nation to their satisfaction, byThomas L. Ogden and Joseph Fellows. Therefore the United States herebyassent to the said sale and conveyance, and sanction the same. 

"Article 15. The United States hereby agree that they will appropriatethe sum of four hundred thousand dollars, to be applied from time totime, under the direction of the President of the United States, in suchproportions as may be best for the interests of the said Indians, partiesto the treaty, for the following purposes to wit: To aid them in removingto their new homes, and supporting themselves the first year after theirremoval; to encourage and assist them in education, and in being taughtto cultivate their lands, in erecting mills and other necessary houses;in purchasing domestic animals and farming utensils, and acquiring aknowledge of the mechanical arts. "

SCHEDULE A. 

CENSUS OF THE NEW YORK INDIANS AS TAKEN IN 1837. 

Number residing on the Seneca Reservations:Senecas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2, 309Onondagas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194Cayugas. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130 ----- 2, 633 =====

Onondagas at Onondaga. . . . . . . . . . . . . . . . . . . . . 300Stockbridge. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217Munsees. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132Brothertowns. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 360Oneidas in New York. . . . . . . . . . . . . . . . . . . . . . . 620Oneidas at Green Bay. . . . . . . . . . . . . . . . . . . . . . 600St. Regis in New York. . . . . . . . . . . . . . . . . . . . . 350Tuscaroras. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273

The above was made before the execution of the treaty. 

R. H. GILLET, Commissioner. 

SCHEDULE B. 

The following is the disposition agreed to be made of the sum of threethousand dollars provided in the treaty for the Tuscaroras by the chiefs, and assented to by the Commissioner, and is to form a part of the treaty:

To Jonathan Printess, ninety-three dollars. 

To William Chew, one hundred and fifteen dollars. 

To John Patterson, forty-six dollars. 

To Wm. Mt. Pleasant, one hundred and seventy-one dollars. 

To James Cusick, one hundred and twenty-five dollars. 

To David Peter, fifty dollars. 

The rest and residue thereof is to be paid to the Nation. 

The above was agreed to before the execution of the treaty. 

R. H. GILLET, Commissioner. 

SCHEDULE C. 

SCHEDULE APPLICABLE TO THE ONONDAGAS AND CAYUGAS RESIDING ON THE SENECARESERVATIONS. 

It is agreed that the following disposition shall be made of the amountset apart to be divided by the chiefs of those nations in the precedingpart of this treaty, anything to the contrary notwithstanding:

To William King, one thousand five hundred dollars. 

To Joseph Isaac, seven hundred dollars. 

To Jack Wheelbarrow, three hundred dollars. 

To William Jacket, five hundred dollars. 

To Buton George, five hundred dollars. 

The above was agreed to before the treaty was fully executed. 

R. H. GILLET, Commissioner. 

At a treaty held under the authority of the United States of America atBuffalo Creek, in the county of Erie and the State of New York, betweenthe chiefs and head men of the Seneca Nation of Indians, duly assembledin council, and representing and acting for the said Nation, on the onepart, and Thomas Ludlow Ogden, of the city of New York, and JosephFellows, of Geneva, in the county of Ontario, on the other part, concerning the purchase of the right and claims of the said Indians inand to the lands within the State of New York, remaining in theiroccupation. Ransom H. Gillet, Esq. , a commissioner appointed by thePresident of the United States to attend and hold the said treaty, andalso Josiah Trowbridge, Esq. , the superintendent on behalf of theCommonwealth of Massachusetts, being severally present at the saidtreaty, the said chiefs and head men, on behalf of the Seneca Nation, didagree to sell and release to the said Thomas Ludlow Ogden and JosephFellows, and they, the said Thomas Ludlow Ogden and Joseph Fellows, didagree to purchase all the right, title and claim of the said SenecaNation of, in and to the several tracts, pieces or parcels of landmentioned and described in the instrument of writing next hereinafter setforth, and at the price or sum therein specified, as the consideration orpurchase money for such sale and release; which instrument, being readand explained to the said parties and mutually agreed to, was signed andsealed by the said contracting parties, and is in the words following:

This indenture, made this fifteenth day of January, in the year of ourLord one thousand eight hundred and thirty-eight, between the chiefs andhead men of the Seneca Nation of Indians, duly assembled in council, andacting for and on behalf of the said Seneca Nation, of the first part, and Thomas Ludlow Ogden, of the city of New York, and Joseph Fellows, ofGeneva, in the county of Ontario, of the second part, witnesseth:

That the said chiefs and head men of the Seneca Nation of Indians, inconsideration of the sum of two hundred and two thousand dollars to themin hand paid by the said Thomas Ludlow Ogden and Joseph Fellows, thereceipt whereof is hereby acknowledged, have granted, bargained, sold, released and confirmed, and by these presents do grant, bargain, sell, release and confirm unto the said Thomas Ludlow Ogden and Joseph Fellows, and to their heirs and assigns, all that certain tract or parcel of landsituate, lying and being in the county of Erie and State of New York, commonly called and known by the name of Buffalo Creek Reservation, containing by estimation forty-nine thousand nine hundred and twentyacres, be the contents thereof more or less. Also all that certain othertract or parcel of land, situate, lying and being in the counties ofErie, Chautauqua and Cattaraugus, in said State, commonly called andknown by the name of Cattaraugus Reservation, containing by estimationtwenty-one thousand six hundred and eighty acres, be the contents thereofmore or less. Also all that certain other tract or parcel of land, situate, lying and being in the said county of Cattaraugus, in saidState, commonly called and known by the name of the AlleghanyReservation, containing by estimation thirty thousand four hundred andsixty-nine acres, be the contents more or less. And also all that certainother tract or parcel of land, situate, lying and being partly in saidcounty of Erie and partly in the county of Genesee in said State, commonly called and known by the name of the Tonawanda Reservation, andcontaining by estimation twelve thousand eight hundred acres, be the samemore or less: As the said several tracts of land have been heretoforereserved and are held and occupied by the Seneca Nation of Indians, or byindividuals thereof, together with all and singular the rights, privileges, hereditaments and appurtenances to each and every of the saidtracts or parcels of land belonging or appertaining; and all the estate, right, title, interest, claim and demand of the said party of the firstpart, and of the said Seneca Nation of Indians, of, in and to the same, and to each and every parcel thereof; to have and to hold all andsingular the above described and released premises unto the said ThomasLudlow Ogden and Joseph Fellows, their heirs and assigns, to their properuse and behalf forever, as joint tenants, and not as tenants in common. 

At the before-mentioned treaty, held in my presence, as superintendent onthe part of the Commonwealth of Massachusetts, and this day concluded, the foregoing instrument of writing was agreed to by the contractingparties therein named, and was in my presence executed by them, and beingapproved by me, I do hereby certify and declare such my approbationthereof. 

Witness my hand and seal, at Buffalo Creek, this 15th day of, January, inthe year 1838. 

JOSIAH TROWBRIDGE. 

I have attended a treaty of the Seneca Nation of Indians, held at BuffaloCreek, in the county of Erie, in the State of New York, on the fifteenthday of January, in the year of our Lord one thousand eight hundred andthirty-eight, when the within instrument was duly executed in mypresence, by the chiefs of the Seneca Nation, being fairly and properlyunderstood by them. I do therefore certify and approve the same. 

R. H. GILLET, Commissioner. 

At a treaty held under and by authority of the United States of America, at Buffalo Creek, in the county of Erie, and State of New York, betweenthe sachems, chiefs and warriors of the Tuscarora Nation of Indians, dulyassembled in council, and representing and voting for the said Nation, onthe one part, and Thomas Ludlow Ogden, of the city of New York, andJoseph Fellows, of Geneva, in the county of Ontario, on the other part, concerning the purchase of the rights and claim of the said Indians inand to the lands within the State of New York remaining in theiroccupation. Ransom H. Gillett, Esq. , a commissioner appointed by thePresident of the United States to attend and hold the said treaty, andalso Josiah Trowbridge, Esq. , the superintendent on behalf of theCommonwealth of Massachusetts, being severally present at the saidtreaty, the said sachems, chiefs and warriors, on behalf of the saidTuscarora Nation, did agree to sell and release to the said Thomas LudlowOgden and Joseph Fellows, and they, the said Thomas Ludlow Ogden andJoseph Fellows, did agree to purchase all the right, title and claim ofthe Tuscarora Nation of, in and to the tract, piece or parcel of landmentioned and described in the instrument of writing next hereafter setforth, and at the price or sum therein specified as the consideration orpurchase money for such sale and release; which instrument being read andexplained to the said parties, and mutually agreed to, was signed andsealed by the contracting parties, and is in the words following:

This indenture, made this fifteenth day of January, in the year of ourLord one thousand eight hundred and thirty-eight, between the sachems, chiefs and warriors of the Tuscarora Nation of Indians, duly assembled incouncil, and acting for and on behalf of the said Tuscarora Nation, ofthe first part, and Thomas Ludlow Ogden, of the city of New York, andJoseph Fellows, of Geneva, in the county of Ontario, of the second part, witnesseth:

That the said sachems, chiefs and warriors of the Tuscarora Nation, inconsideration of the sum of nine thousand six hundred dollars to them inhand paid by the said Thomas Ludlow Ogden and Joseph Fellows, the receiptwhereof is hereby acknowledged, have granted, bargained, sold, releasedand confirmed, and by these presents do grant, bargain, sell, release andconfirm to the said Thomas Ludlow Ogden and Joseph Fellows, and to theirheirs and assigns, all that tract or parcel of land situated, lying andbeing in the county of Niagara, and State of New York, commonly calledand known by the name of the Tuscarora Reservation, or Seneca grant, containing nineteen hundred and twenty acres, be the same more or less, being thelands in their occupancy, and not included in the land conveyedto them by Henry Dearborn, together with all and singular the rights, privileges, hereditaments and appurtenances to the said tract or parcelof land belonging or appertaining, and all the estate, right, title, interest, claim and demand of the said party of the first part, and ofthe said Tuscarora Nation of Indians of, in and to the same, and to everypart and parcel thereof; to have and to hold all and singular the abovedescribed and released premises unto the said Thomas Ludlow Ogden andJoseph Fellows, and their heirs and assigns, to their proper use andbehalf forever, as joint tenants and not as tenants in common. 

At the above-mentioned treaty, held in my presence as superintendent onthe part of the Commonwealth of Massachusetts and this day concluded, theforegoing instrument was agreed to by the contracting parties thereinnamed, and was in my presence executed by them; and being approved by me, I do hereby certify and declare such my approbation thereof. 

Witness my hand and seal at Buffalo Creek, this 15th day of January, inthe year 1838, J. TROWBRIDGE, Superintendent. 

I have attended a treaty of the Tuscarora Nation of Indians, held atBuffalo Creek, in the county of Erie, in the State of New York, on thefifteenth day of January, in the year of our Lord one thousand eighthundred and thirty-eight, when the within instrument was duly executed inmy presence by the sachems, chiefs and warriors of the said nation, beingfairly and properly understood and transacted by all the parties ofIndians concerned, and declared to be done to their full satisfaction. Ido therefore certify and approve the same. 

R. H. GILLET, Commissioner. 

SUPPLEMENTAL ARTICLE TO THE TREATY CONCLUDED AT BUFFALO CREEK, IN THESTATE OF NEW YORK, ON THE 15TH DAY OF JANUARY, 1838, CONCLUDED BETWEENRANSOM H. GILLET, COMMISSIONER, ON THE PART OF THE UNITED STATES, ANDCHIEFS AND HEAD MEN OF THE ST. REGIS INDIANS, CONCLUDED ON THE 13TH OFFEBRUARY, 1838. 

The undersigned, chiefs and head men of the St. Regis Indians, residingin the State of New York, having heard a copy of said treaty read byRansom H. Gillet, the commissioner who concluded that treaty on the partof the United States, and be having fully and publicly explained thesame, and believing the conditions of the said treaty to be very liberalon the part of the United States, and calculated to be highly beneficialto the New York Indians, including the St. Regis, who are embraced in itsprovision, do hereby assent to every part of the said treaty, and approvethe same. And it is further agreed that any of the St. Regis Indians whowish to do so shall be at liberty to remove to the said country at anytime hereafter within the time specified in this treaty, but under it theGovernment shall not compel them to remove. 

The United States will, within one year after the ratification of thistreaty, pay over to the American party of said Indians one thousanddollars, part of the sum of five thousand dollars mentioned in thespecial provisions for the St. Regis Indians, anything in the articlecontained to the contrary, notwithstanding. 

Proclaimed April 4, 1840. 

 * * * * *

In the year 1846, on the 16th day of May, about forty of the Tuscarorasemigrated from the reservation to their new homes in the IndianTerritory, and in one year about one-third of them died on account of thesufferings they endured. They were destitute of everything, and theGovernment was to have sustained them for one year, and to build housesfor them, and provide all the necessaries of life, but they failed infulfilling their promises on account of the misconduct of Dr. A. Hogeboom, the moving agent of the emigration party. 

By reference to official documents in the Indian department it appearsthat a petition from a small party of discontented emigrationists at theTuscarora village, dated March 4th, 1845, was sent to the President ofthe United States, expressing a desire to remove to the West. It alsofurther appears that a letter had been received by the department from acertain D. G. Garnsey, dated May 8th, 1845, stating that a portion of theSenecas, and others of the Six Nations in western New York, were nowready to remove. The Government, justly fearing that there might bepersons so anxious to possess themselves of the moneys appropriated bylaw for the removal and support of emigrating Indians, as to resort tofraudulent means for the purpose, by letters warned the Indian agent atBuffalo to be on his guard against such imposition. Afterwards, severalpetitioners from small fragments of the Senecas and other tribes, wereprevailed on to sign memorials to the President, asking to be removed, and begging appropriations for that purpose. To those well acquaintedwith these movements, there was sufficient evidence that personsinterested in their removal were at the bottom of all this business. 

Of the Six Nations, once the owners and lords of the soil within theboundaries of the great Commonwealth of New York, there were many smallremnants scattered over the western part of this State in a condition ofwretched vagrancy; reduced by idleness and intemperance to poverty, andready, for a trifling compensation, to have their names attached to anymemorial, without regard to its objects, for a small sum of money theywould lend themselves to the service of any artful intriguer whosedesigns were to defraud the Government. 

By an act of Congress passed on the 3rd day of April, 1843, the sum oftwenty thousand four hundred and seventy-seven dollars and fifty centswas appropriated for the removal of two hundred and fifty Indians to thecountries west and south of the Missouri river. 

This appropriation was granted in consequence of repeated assurances madeto the Indian department that this number were anxious to emigrate. Theglittering prize thus hung up in the face of the noon-day sun was sobright and alluring that a goodly number of hungry candidates were soonseen entering the lists and struggling for the prize. But, alas! for theconditions; unless two hundred and fifty Indians could be procured toenrol themselves on the emigration engagement, and actually embark forthe West, the stakes could not be legally won. Here was the greatdifficulty. And yet one would suppose that out of four thousand eighthundred and eighty-five Indians, belonging to the following tribes, towit: the Senecas, Onondagas, Cayugas, Tuscaroras, Oneidas, St. Regises, Stockbridges, Munsees and Brothertowns, by taking up all the poor, degraded individuals, and gathering together all the sincereemigrationists, such a small proportion of the whole might easily beprocured; especially if these candidates for an agency had told the truthwhen they asserted that _large bodies of the Indians were anxious toremove_. By these movements the Government had been induced to believethat there really was an emigration party sufficiently large to meet theobjects of the late appropriation, and to warrant the appointment of anemigration agent. Under this impression, the Secretary of War, by aletter dated Sept. 12, 1845, addressed to Dr. Abraham Hogeboom, appointedhim to that office, instructing him, however, that no movement was to bemade unless the full complement of emigrants should desire, in goodfaith, to remove to the West, and Hogeboom was also explicitly informedthat "the Government would not undertake the emigration of these Indiansunless _two hundred and fifty_ of them, then residing in the Stateof New York, exclusive of the Canada Indians, should muster themselvesand actually go with the agent. "

As if to leave no door open for misunderstanding, the Commissioner ofIndian Affairs at Washington addressed a letter to Hogeboom, dated Oct. 2nd, 1845, in which it was expressly declared that "two hundred and fiftyIndians is the smallest number that will be emigrated. "

On the 27th of that month, Hogeboom wrote to the department giving itinformation that two hundred and nine Indians had enrolled themselves, and some of their chiefs had assured him that at Buffalo, Cattaraugus andAlleghany there would be twenty more. Thus the utmost number that theDoctor could dare to hope for was two hundred and twenty-nine. If thatletter was written in order to feel after the temper of the departmcnt, and to ascertain how far it was disposed to relax its determination tosend no less away than two hundred and fifty, he was not long insuspense, for by a letter dated Nov. 4th the Secretary of War againreminded him that he, was "selected to act as emigrating agent only inthe event that two hundred and fifty would go. " But on the 7th of thatmonth Hogeboom again writes to him, dating his letter from Buffalo, saying he had ascertained that two hundred and sixty, Indians hadenrolled themselves, and had fixed on the 20th of that month as the timefor starting. This sudden and unexpected movement was not agreeable tothe Secretary on account of the advanced state of the season; but, hopingthey might get out before the lakes and rivers should be impassable onaccount of the ice, he immediately ordered provisions for theirsustenance at their intended homes, to be procured and be in readiness atthe time of their arrival. 

Notwithstanding all these assurances on the part of Hogeboom, when thetime for telling the truth came the whole scheme failed; a sufficientnumber of Indians could not be persuaded to go. The emigration wastherefore indefinitely postponed. 

It will be seen by the foregoing statement that on the 27th day ofOctober Hogeboom wrote to the department that only two hundred and ninehad enrolled themselves, and he then admitted that only twenty more couldbe hoped for in addition; of course there was no prospect of emigratingthat season. Indeed the Doctor says in that letter, speaking of theIndians, "they do not think they will be able to obtain the number of twohundred and fifty to emigrate this fall. " Up to this time nothing hadbeen done to induce the war department to advance any money to the agent. So, not only had the emigration scheme failed, but, so far as the Doctorhad been moved by pecuniary motives, he had also failed. This was nodoubt a trying circumstance, but the trial did not long continue, foronly ten days after he had written to the war department that the Indiansdid not think they could emigrate this fall, he wrote again to theSecretary of War, under date of Nov. 7th, 1845, saying "I haveascertained that two hundred and sixty Indians have enrolled themselvesfor emigration, and have fixed the time for starting on the 20th inst. "The following is an extract from a letter from the department toHogeboom, dated Nov. 14th, in answer to his of the 7th. It was no doubt aletter such as the Doctor much desired:

SIR;--I have received your letter of the 7th inst. , informing thedepartment of the enrollment of two hundred and sixty New York Indiansfor emigration to their western homes, and proceed, _now that thereappears to be no doubt of the movement taking place_, to give you someinstructions, &c. * * * A requisition for $10, 000 has this day beenissued in your favor, with which you will be charged and held accountablefor, under the head of "removal, &c. , of New York Indians, " per act March3rd, 1843. 

(Signed)W. MEDILL, Commissioner. 

Thus the Doctor was put in possession of the sum of _ten thousandDollars_, and we hear no more about the two hundred and sixty Indians, nor of any more trouble about Indian emigration during the remainder ofthe year. 

The proceedings of Dr. Hogeboom; and other persons interested in removingthe Senecas, necessarily produced great agitation, and a very unsettledstate among those who had no idea of emigrating. The chiefs on thereservations of Alleghany and Cattaraugus, harassed and perplexed by thisvexatious state of things, at length determined to address the Presidenton the occasion. This application procured the appointment of the councilwhich was held at Cattaraugus on June 2d, 1846. 

In the spring of 1846 Dr. Hogeboom, hearing that the Government hadcalled a council of the Senecas, for the express purpose of inquiringofficially whether there was an emigration party among them, and, ifthere was one, what its number, made great exertions to push off hisemigrants. Regardless of the positive instructions of the Government, andwithout its knowledge, he hastily collected as many of the Indians as hecould bring under his influence, and with them embarked in a steamboat atSilver Creck, on Lake Eric, near Cattaraugus Reservation. 

The circumstances and manner of the embarkation throws much light on themotives and conduct of this emigrating agent. The subject is graphicallyrelated in a speech of Israel Jemison, as made in a council of 1846, andaddressed to the Commissioners of the United States, as follows, to wit:

"Brothers! The question relative to emigration being disposed of, I willexplain the manner in which this removal of the Indians to the West hasbeen effected. I believe it was irregularly conducted. Indeed, I may say, of this I am convinced. The agent who came to execute it was dulynotified, that the Government had called the present council for theconsideration and investigation of this matter. As soon as it was knownthat this had been determined on, _great efforts were made to hurry offthe emigrants and induce them to leave before the council would meet_. I am satisfied that many were decoyed away by various contrivances andgross misrepresentations on the part of the emigrating agent and hisemissaries. I myself remonstrated against these proceedings, and asked ifit could beproper to inveigle and deceive the Indians in this manner. Inreply I was desired to be silent, to which I rejoined that many of themwhom they had decoyed on board were then drunk, and in a state ofunconsciousness! These remonstrances availed nothing, and the whole werehurried away. If anyshowed an unwillingness to go they were told theymight return if theychose, should they not like the place when they gotthere. "

The painful, and indeed the awful result of this inhuman conduct of Dr. Hogeboom will be seen by reference to the memorial of the Seneca chiefstothe President of the United States, invoking the aid of the Government tobring back the wretched surviving remnant of the poor duped people. It isas follows:

_To His Excellency, James K. Polk, President of the United States_:

The memorial of the undersigned chiefs and warriors of the Seneca Nationof Indians, residing in the State of New York, respectfully showeth, That a party of the Seneca Nation, consisting, as your memorialists havebeen informed, of sixty-two persons, together with a portion of theCayugas, Onondagas and Oneidas, residing with us, and a party of theTuscaroras, residing near Lewiston, in Niagara county, left the State ofNew York last spring to settle in the country west of Missouri. That yourmemorialists have been credibly informed by letters received fromindividuals among them, and by the statements of such as have returned, that great distress has, from their first arrival there, existed amongthem, and does exist without mitigation, in consequence of theinsalubrity of the climate; that twenty persons of the sixty-two Senecaswere already dead some six weeks since, and about the same proportion ofour friends of the other tribes; that many others were sick; that threeof the leading Seneca chiefs, one of the Onondagas, one of the Oneidas, and a leading man of the Tuscaroras, were dead; that the remnant of thepeople, with very few exceptions, were very anxious to return, but weredestitute of the means of doing so; that many of them have sent earnestrequests to us for assistance to enable them to do so; but that only afew families among us are able to furnish efficient relief to theirsuffering friends. In view of all these facts, we would respectfullyrequest the Vice President to furnish the necessary assistance to bringback the remnant of the party to their former homes, and to arrange forthe payment of the annuities belonging to them, so that in future theymay receive them here. Although they went out from us against our earnestremonstrance and entreaty, and some of them mocking our expressions ofconcern for them as we stood around the boat when they were going onboard, still we shall rejoice to have them home again amongst us, forthey are our brethren and their sufferings grieve us to the heart. Thirteen of the Senecas have already returned, and three others, we haveheard, are on the way. This makes the condition of those unable to returnthe more lonely and wretched. We hope the President will not say it wastheir own fault that they went there, for even if they were to be blamedfor doing so, they had already suffered a fearful punishment. But wethink that if the President were acquainted with the circumstances hewould pity rather than blame them for going. Notice had been repeatedlygiven from the War Department that unless a company of two hundred andfifty emigrants could be organized, none would be removed. Such a companyhaving failed to be organized in the fall of 1845, we were told that theDepartment had required the removing agent to refund the money he hadreceived for the purpose of removing them. In the spring of the presentyear certain men were running from house to house among our people sayingthat the agent still held the money in his hands, and would remove allwho wished to go, upon the opening of navigation. Directly after, noticewas received from the Government that commissionerswere appointed, andthat a Council would be held on a specified day to ascertain if therequisite number wished to emigrate. When this became known it wasimmediately reported that the removing agent (Dr. Hogeboom) had alreadycontracted for their passage--that the steamboat would take them in atCattarangus Creek on a certain day, and it was not necessary for them towait for the action of the Government. The agent soon after appeared, accompanied by two individuals from Buffalo, who, as we were afterwardcredibly informed, instigated him to practice this fraud upon theGovernment, and endeavored, by representing the country west as aparadise, to induce a large company to go on board their boat. Some ofour friends, who had not disposed of their effects, were told not to mindtheir stuff, for the country to which they were going was so rich, andthey would prosper there so rapidly that they would never feel the lossof it, and one family were hurried away from their table, leavingeverything upon it just as it was when they arose from their dinner. Wehave reason to believe that the whole company, except a few leaders, mostof whom are now dead, were deluded by these flattering but faterepresentations of those white men, and inasmuch as the removing Agentappeared on the ground, with the money in his hand, these simple peoplewere made to discredit the orders received from the department, relativeto the council of the 2d of June. Justice would indeed seem to requirethat these white men should repair the injury they have done to us, andnot to us alone, but also to the government. 

But we have no power to compel them. Our only resource is to appeal tothe government in behalf of our afflicted and desponding brethren, whoare perishing under the accumulated pressure of disappointed expectations--grief for the dead and the heavy hand of disease upon their own persons. We trust our appeal will not be disregarded. We think it is the dictateof humanity, and we confidently believe that the voice of the wholecountry would approve the course of the President if he would grant theneeded relief. We would beg leave further to request the President tomake known to us through our friend Philip E. Thomas, of Baltimore, whowill present our memorial, the decision he may make in regard to it. 

And your memorialists, as in duty bound, will ever pray, &c. 

Cattaraugus Reservation, Dec. 16, 1846. 

(Signed)

James X Shongo, Moses Stephenson, N. T. Strong, William X Jones, Robert XGordon, Zachariah X L. Jimison, Daniel Two Guns, Samuel X Wilson, WilliamX Johnson, John X Bolden, Benjamin Williams, George Lindsay, JohnKennedy, Jr. , George Greenblanket, David X Snow, John Huson, Solomon W. Lane, Jim X Junius, Henry Two Guns, Little X John, John Talor, John XLuke, Governor X Blacksnake, Israel X Jimison, William X Patterson, JohnX Greenblanket, S. M. Patterson, Moses X Pierce, James X Stephenson, Abraham X John, Jabez X Stephenson, Peter X White, Charles Graybeard. 

In reply to this memorial, the following answer was received from theIndian Bureau at Washington:

WAR DEPARTMENT, OFFICE OF INDIAN AFFAIRS, Feb. 23rd, 1847. 

SIR:--The application for the removal of the Seneca Indians back to NewYork who emigrated West from there last summer has been duly considered. With every disposition to gratify the wishes of the Society of Friends, and of the New York Indians, so far as it could properly be done, I haveto inform you that the Executive Department of the Government has neitherthe authority nor the means to justify a compliance with their desire. Inthis particular Congress only could authorize the measure and provide therequisite means for the expense it would invalue. 

Respectfully your ob't servant, W. MEDILL. 

To PHILIP E. THOMAS, Esq. , Baltimore, Md. 

When the chiefs were made acquainted with the result of this application, they addressed the following communication to the joint committee ofFriends:

CATTARAUGUS RESERVATION, March 22nd, 1847. 

RESPECTED FRIEND, PHILIP E. THOMAS:--Permit us to address you a fewlines, and, through you, the committee of the four-yearly meetings of theSociety of Friends, in reference to the condition of our sufferingfriends and brethren still remaining in the country west of theMississippi. We suppose the committee are already thoroughly acquaintedwith the means used to decoy those Indians off, in contravention of theinstructions of the Government to the removing agent. They were flatteredwith prospects of almost unbounded prosperity. The country was describedas a paradise; and they were told that there friends here, who might nowrefuse to accompany them, would soon be compelled to follow, and that itwould be better to go now and get well started in their improvements, &c. , as soon as possible. But, when they reached that country, instead ofbeing a paradise, they found it rather a land of desolation, disease anddeath, and a large proportion of them are now lying beneath the turf. Thesurvivors are discouraged and broken-hearted, in addition to thesufferings from the disease which has swept off their companions, andthey are anxious to return. Application has been made to the Governmentin their behalf, without obtaining relief, and, from a recent letter fromDr. Wilson, we learn that a similar application to the Legislature ofthis State is likely to fail. We cannot make any appropriation from ournational funds until the meeting of our national council, as a law hasbeen passed which would forbid it, but if we delay till that meeting itwill expose our friends to the horrors of the sickly season once more, and doubtless many more of them will perish in consequence. Under thesecircumstances we see no other resource but to look again to those kind-hearted friends who have done somuch already to relieve us in ourdistresses. Our obligations are already very great, and we cherish deepfeelings of gratitude for past favors. We would not willingly burden yourkindness now were it not for the peculiarly difficult and perplexingcondition of things just at the present time. But we feel that humanitytowards our own people demands of us to make this application in theirbehalf, as well as of ourselves, for we will always cherish a livelyremembrance of your kindness. 

Wishing you the reward of the benevolent in the great day, we subscribeourselves your obliged and sincere friends, In presence of Asher Wright, HENRY TWO GUNS, WILLIAM KROUSE, GEORGE X BUTTON, JOHN X GREENBLANKET, ABRAHAM X JOHN, JAMES SPRING, DANIEL TWO GUNS. 

Notwithstanding the fact that these Indians were carried away without theknowledge or sanction of the Government, and consequently without therequisite preparation for their comfort and subsistence in the westerncountry, yet the Commissioner of Indian Affairs, as soon as he wasapprised of the movements of Dr. Hogeboom, anxious to afford them all therelief in his power, promptly ordered arrangements for their reception atthe place of their destination, as will be seen by the followingdocuments in the War Department, to wit:

WAR DEPARTMENT, OFFICE OF INDIAN AFFAIRS, June 10th, 1846. 

SIR:--Information has been receently received at this office that A. Hogeboom had started for St. Louis with a party of New York Indians, innumber about two hundred. This act of starting with a less number thantwo hundred and fifty, in connection with the recent action of thisoffice, looking to a suspension of the emigration for a time, was whollyunauthorized, and of course unexpected, but as the party are without thereach of the Department, measures must be taken to subsist them. I havetherefore to request that you will give directions to the Osage sub-agentto invite proposals as contemplated in my instructions to you of the 14thNovember, 1845, to which you are referred. 

Respectfully, &c. , W. MEDILL. 

To T. W. HARVEY, Esq. , Supt. Indian Affairs, St. Louis, Mo. 

Notwithstanding this humane effort on the part of the Commissioner tomake provision for the reception and accommodation of these emigrants, itappears that from the hardships and exposures to which they weresubjected, and from the unwholesome nature of the climate one-third ofthem perished within six months after their arrival at their intendedresidence. When their distressed situation was made known to theDepartment, the Commissioner immediately addressed a letter to the IndianAgent at St. Louis, calling his attention to their case, from which thefollowing is extracted:

WAR DEPARTMENT, OFFICE INDIAN AFFAIRS. October, 29, 1846. 

SIR:--I transmit herewith a copy of a letter just received from JamesCusick, one of the party of the New York Indians removed west last summerby Dr. Hogeboom, from which it appears that there has been much sicknessand mortality among those Indians, and that they are in a distressedsituation. Mr. Cusick's letter, supported by Capt. Burbanks, iscalculated to excite much anxiety on account of these Indians. They wereremoved contrary to the instructions and expectations of the Departmentat the time, and their having gone west was not known until they weresome distance on the route. There was, consequently, no opportunity formaking the requisite preliminary arrangement for their comfort andwelfare on their arrival west. After giving you the instructions of June10th for their subsistance, such had to be left to the judgment and viewsof duty, under these circumstances, of yourself and the Osage Sub. Agent, under whose immediate supervision they came, in regard to what furtherrequired to be done for them. In my letter of the 30th ultimo yourattention was especially called to their situation, and no doubt isentertained, that your answers to that communication will show you havedone, or caused to be done, all that could be done, under thecircumstances, for their relief. Should the amount now remitted not besufficient to cover the expenses of what you have already done, or whatit may be, in your judgment, further requisite to do for them in additionto their subsistance, for which there is a special appropriation, youwill please report promptly accordingly, and the necessary funds will befurnished. Funds will also be remitted on account of their subsistancewhen this office is informed that they are needed. 

Respectfully, W. MEDILL. 

THOMAS H. HARVEY, Esq. , St. Louis, Mo. 

MISSIONARY WORK. 

A RECORD OF THE CONGREGATIONAL CHURCH IN THE TUSCARORA RESERVATIONOBTAINED BY INQUIRY. 

The church in the Tuscarora Reservation was organized in the year 1805, embracing six members only, under the care of the New York MissionarySociety. 

Rev. Elkanah Holmes, first missionary, from 1805 to 1808. 

Members of the Church--Sacarissa, a Sachem, and his wife; NicholasCusick, an interpreter, and his wife; Apollas Jacobs and Mary Pempleton. 

Rev. Mr. Gray, second missionary, from 1808 to 1813. At first the Indiansconverted their Council House into one for public worship, and also forschool operations, and in time they built a convenient chapel, which waspainted red, and was destined to share the same fate as their dwellinghouses at the hands of the British Indians in the war of 1812. 

It was on December 20th, 1813, when they were burned to the ground, inconsequence of which the operations of the mission were suspended from1813 to 1817, when Rev. James C. Crane took charge of the mission untilthe end of the year 1826. 

In the year 1821 this mission was transferred from the New YorkMissionary Society to the United Foreign Mission Society. 

Rev. Joseph B. Lane, the fourth missionary, took charge of the missionfrom January 3, 1827, to June 8, 1827. 

Rev. John Elliot, the fifth missionary, also labored among these Indiansfrom June 22, 1827, to May 7, 1833, when he left the mission by his ownrequest, being dismissed from the service of the American Board ofCommissioners for Foreign Missions, to which this mission was transferredfrom the United Foreign Mission Society in the year 1826. Rev. Joel Woodalso labored in this mission from October 15, 1833, to October, 1834. 

Rev. William Williams also labored among them from October 26, 1834, toAugust 29, 1837. 

Mr. Gilbert Rockwood, arrived and took charge of the station as teacherand overseer of the affairs of the church, and was afterwards ordained tothe ministry. 

Before he was ordained he would summon to his aid in the discipline andordinances of the Church, at different times, Brother Asher Wright, andMr. Bliss, of Cattaraugus Reservation, and Rev. J. Elliott, of Youngstown. 

Ordained at Tuscarora Mission, July 3rd, 1839, Rev. Gilbert Rockwood as amissionary of the American Board of Commissioners for Foreign Missions, to labor among the Tuscarora Indians. Invocation and reading of theScriptures were performed by Rev. Lemuel Clark, of Lewiston; first prayerby Rev. John Elliott, of Youngstown, and former missionary at Tuscarora;sermon by Rev. E. Parmely, of Jamestown, consecrating prayer by the Rev. Asher Wright, of the Seneca mission; charge by Rev. Asher Bliss, ofCattaraugus mission; right hand of fellowship by Rev. A. Wright; addressto the Church and people by Rev. John Elliott; concluding prayer by Rev. Elisha B. Sherrod, of Wilson; benediction by Rev. Gilbert Rockwood. 

The exercises were listened to by an attentive audience of Indians, whoprobably never witnessed anything of the kind before. The ceremonies weresolemn and interesting to the people to the very close, althoughconsiderably protracted by passing through an interpreter. 

What added to the Interest of the occasion was the ordination of three_native_ members as Deacons of the Church, at the close of theordination. The Church has received a refreshing from on high during thelast winter, which has added a number of members, and is still in apeaceful and prosperous condition. 

Rev. G. Rockwood was a faithful missionary; he went in and out among theIndians, visited in their homes, and talked with them in their inroads, and was a great advocate in the cause of Temperance. He was a powerfulpreacher, and at times had great revivals: for instance, in the year1852, when I was first awakened to concern for my soul's welfare. It wasthen my soul was first filled with rejoicing in my newly found Saviour;it was then I first poured out my soul in fervent prayer. 

On the 7th day of March, 1852, was held a communion season, and on thatmemorable day forty converts were admitted to the full communion of theChurch. Old men of seventy winters and youths of fourteen bowed downtogether to receive the ordinance of baptism, of whom I was one of thenumber, at the age of fifteen. It was a scene that angels might rejoiceto behold. The whole number admitted to the Church that winter were fiftyconverts. 

Rev. G. Rockwood finished his work among the Tuscarora Indians on thefirst day of January, 1861. Thus it is claimed that Rev. G. Rockwoodspent the longest term of ministerial service at one installation inNiagara county but one, which was Rev. W. C. Wisner of the FirstPresbyterian church, Lockport, N. Y. 

The American Board of Commissioners for Foreign Missions, when theywithdrew Rev. Rockwood from this mission, also withdrew their supplies, when the Tuscaroras were thrown upon their own resources. In Octoberfollowing the church appointed as delegates Mr. John Mt. Pleasant, aSachem; Dea. Samuel Jacobs and Elias Johnson, interpreter, to attend ameeting of the Niagara Presbytery at Yates, to make an application thatthis mission might come under the care of that body, which was grantedthem on October 29, 1861. The Presbytery appointed as Committee onSupplies, Rev. Joshua Cook, of Lewiston, and H. E. Niles. In January, 1862, Rev. Charles A. Keeler was sent to take charge of the mission, wholabored among them until 1863, after which the preaching was supplied bysome of the members of the church, and more particularly by Dea. S. Jacobs. 

Rev. George Ford supplied the Church with preaching every fourth Sabbath, and was succeeded by Rev. Wm. Hall, and he by Rev. W. P. Barker, whobegan his labors among us in Oct. , 1877, and was formerly a missionary inIndia. 

A letter by James Cusick, concerning the Baptist mission at Tuscarora, towit:

"In 1836, a portion of the Tuscarora Nation thought it expedient tobecome Baptists, according to the dictates of their own conscience andfree enjoyment of their religion in this Republican government. Consequently a Baptist church was built and organized among theTuscaroras, and they were called in council with several Baptist churchesin this county. In 1838 they were admitted into the Niagara BaptistAssociation at Shalby. 

"In a ministerial council June 14th, 1838, Mr. James Cusick was examinedtouching his Christian experience, and called to preach the Gospel byProvidence and the council. They decided on that question, and gave himordination as a native preacher, deciding that he was well qualified by aknowledge of theology; and now he has labored among several tribes of theSix Nations. "

The first Baptist Church at Tuscarora was broken up in the spring of1846, on account of an emigration to the Indian Territory, under theinfluence of Rev. James Cusick, the party being composed mostly of themembers of that Church, which caused its overthrow. The next year, afterabout one-third of the emigration party had died in the Indian Territory, the remainder came home among the Tuscaroras, but Rev. Mr. Cusick removedinto Canada and labored among the Six Nations at Grand river. 

In the year 1860 Rev. James Cusick began his labors again among theTuscaroras, in the town of Lewiston, having been invited here by JamesJohnson, with the view of reorganizing the former Baptist Church. 

On the fifteenth day of February, 1860, there was held a deliberativemeeting at the house of James Johnson, Rev. James Cusick acting asmoderator. There were present, William Green, of Grand River; JamesJohnson, Isaac N. Jack, Isaac Patterson, Joseph Williams, Adam Williams, Sr. 

The church was organized on March 21, 1860, at the house of JamesJohnson, Rev. James Cusick, Moderator, and Isaac N. Jack, Clerk. 

A council of delegates from Wilson and Ransomville was invited by thereorganized Baptist church to meet on the 26th day of April, 1860, forrecognition, which duly met, Rev. William Sawyer, Chairman: JamesBullock, Clerk. Introductory prayer by Rev. L. C. Pattengill: hand offellowship by Rev. Wm. Sawyer; address by Rev. L. C. Pattengill, including prayer and benediction by Rev. Wm. Sawyer. The followingdelegates were present, to-wit:

From Wilson--Rev. L. C. Pattengill, Dea. R. Robinson, Dea. A. Chapin. 

From Ransomville--Rev. Wm. Sawyer, Dea. G. Hopkins, Dea. J. Bullock. 

They were received into fellowship of the Niagara Baptist AssociationJune 14, 1860, held at Akron, Erie county, N. Y. James Johnson, the firstdeacon, was chosen April 13, 1860. 

They finished an edifice of 30 x 40 feet, a convenient chapel, which wasdedicated February 5, 1862. A sermon by Rev. L. C. Pattengill, prayer ofdedication by Rev. Wm. Sawyer, report of building by J. C. Hopkins. 

Rev. James Cusick was to have been their first installed pastor, but inthe year 1861 death took him to his long rest. He was a powerfulpreacher, and we had great revivals under his ministrations. 

Rev. Thomas Green, a native, was baptized Jan. 9th, 1861, and on thethird day of Oct. , 1863, was licensed to preach the Gospel of Christ, ahelper for Rev. Nicholas Smith, and on Sept. 25th, 1867, was ordained tothe ministry, and succeeded Rev. N. Smith as pastor of that Church, whichoffice he faithfully filled, went in and out among them, with meek andhumble spirit, ever faithful to his trust. He had the gift of naturaloratory, and we had some powerful revivals under his preaching. It wouldseem to us that he was called away too soon, but the Omniscient Beingknows best. God called him from his labors and trials in this vale oftears to weal in the pleasures of his presence and of his only Son, Jesus, of whom he had preached, and fought, as did Paul, the good fightof faith, and finished his course on Jan. 12, 1877, and has seen thecrown of life which was lad up for him in Heaven. 

Rev. Franklin P Mt. Pleasant, a native, began to preach the Gospel in thespring of 1877, by the invitation of Rev. T. Green, and was licensed onthe 23d day of October, 1879, and has been their constant preacher. 

SCHOOL OPERATIONS. 

For the earlier part of the history of school operations among theTuscarora Indians, I can do no better than to give the report of Rev. John Elliot to the Secretary of War, in the year 1832, viz. :

"_To the Secretary of War_:

"This will show the operations of the schools from their organization in1805, to September 30, 1832. 

"The first school among the Tuscaroras was taught by Rev. Mr. Homes, thefirst missionary. This, according to the best information, was in 1805. What amount has been expended, either from the fund of the society or bythe Government, to sustain its operation, I am wholly unable to state. The Indians converted their Council House into one for public worship, and also one for school operations, until 1828, when, with a littleassistance from abroad, they completed a convenient chapel, 28 x 38 feet, for publicworship. In 1831 they raised and finished a frame school house24 x 20 feet, at an expense probably of $200. This sum, with the exceptionof $8, the Indians obtained by contributions among themselves. 

"We have but one teacher, whose whole time is engrossed in the concernsof the school (Mrs. Elliot and myself are occasionally employed). Hername is Elizabeth Stone, and the compensation she receives is only themeans of support, the same that we receive. Ninety scholars have, to ourcertain knowledge, entered the school since its commencement. One of thenumber is the principal Chief and stated interpreter, who can communicatein three languages. Eighty of this number have attended the school withinthe last six years. Sixty have left with the prospect, in most cases, ofexerting a happy influence. This influence is the result of a belief in, and adherence to, the doctrines of the Gospel. Since they have embracedthe principals of Christianity in full their progress in industry andtemperance has been strikingly visible and rapid. But few of the numbernow sip ardent spirits--not more than one in twenty. 

"The young men are enterprising; some have large, convenient barns andcomfortable dwellings, fine fields of wheat, corn, oats, &c. ; others arebeginning to plant orchards; they now depend on the cultivation of theirlands for a livelihood. "

The second teacher who taught the school among the Tuscaroras was the sonof Rev. Mr. Gray, the second missionary, in the years from 1808 to 1813, and was then followed by a young man by the name of Mr. Youngs. Thesewere the first three teachers who broke in and shed the light ofeducation upon the dark minds of our forefathers. The schools weresupported by the missionary societies in the same order as in thedifferent transfers that were made concerning the support of themissionaries. In the year 1858 was the last transfer made from theAmerican Board of Commissioners for Foreign Mission to the State of NewYork, by whom they are now sustained. There were many changes made in theteachers, all of whose names, with dates, in the order in which theycame, I am not able to record; but I will record such names as I havebeen able to obtain which came under the appointment of missionaryteachers, to wit:

Miss Elizabeth Stone, from 1831 to 1837. 

Miss Lucia G. Smith, 1836. 

Miss Hannah T. Whitcomb, from Oct. 5, 1839, to Aug. 25, 1849. 

Miss Mary J. T. Thayer, from 1849 to 1854. 

Miss Cinderella Britto, from 1853 to 1854. 

Miss Abigail Peck, from 1853 to 1858. 

Assistant teachers not having regular appointment. 

Miss Emily Parker, 1831. 

Miss Burt, 1837. 

Miss Nancy Wood, 1856. 

Miss Maria Colton, 1857. 

Miss Eleanor B. Lyon, 1857. 

Under the New York State supervision:

Miss Abigail Peck, from 1853 to 1858. 

Miss Mary A. Smith, native. 

Miss Robinson. 

Miss Emily Chew, native. 

Miss Pomeroy. 

Miss Margaret Eddy. 

Miss Helen Gansvort, native. 

Mr. William Sage, seven winters. 

Mr. Philip T. Johnson, native. 

In the year of 1850 there was another school house built by the nativesunder the proposition of Miss Mary J. F. Thayer. I have here a briefhistory of her labors among the Tuscaroras, from her own writings, whichis very interesting, to wit:

MISS M. J. F. THAYER'S LABORS AS A MISSIONARY TEACHER. 

At the invitation of Rev. G. Rockwood (then the ordained missionary atTuscarora) Miss M. J. F. Thayer commenced her labors among the Tuscarorasas teacher on April 30, 1849, in the old school-house opposite Mr. Rockwood's house, receiving from the American Board one dollar and fiftycents per week, besides her board. There were but few scholars, and thesewere very irregular in their attendance. Miss T. Visited the parents andtried to get them interested. She finally came to the conclusion thattime and money were thrown away on that little _day_ school, anddrew up a paper, which was read to the Tuscaroras at their New Year'sfeast, January 1, 1850, in which she detailed her plans and wishes, asking their aid in executing them. Their response was cordial andhearty. They resolved to build a new school-house; the site was selectedon a corner near Isaac Miller's, and the people, as one man, went to workwith great alacrity, under the leadership of one of their chiefs, Wm. Mt. Pleasant, and had, before the next New Year's, a snug house, 18 x 24feet, well finished, furnished with two stoves, and a large pile of woodprepared. Miss Thayer commenced teaching at the new station (which shewas pleased to call Mt. Hope) Jan. 14, 1851, having forty scholars thefirst day. On Saturday, Jan. 12, before school began, a church meetingwas held at the new station. There were thirty persons present, and theyvoted to hold prayer meetings there every Wednesday evening. 

Feb. 20 Miss T. Wrote--"Fifty is the average attendance at school. Scholars happy and bright and very eager to learn Nearly every one hasbought a new spelling book. The prayer meetings are well attended;Sabbath evenings there are fifty present, Wednesdays, thirty. Theyconduct these meetings without their pastor, usually. Christians arebeing revived; there is an increasing spirit of prayer: the women havebegun to pray; we had a precious meeting last Sabbath evening. "

In March there was a great deal of sickness (typhoid fever), of whichseveral died. The school was interrupted for a few days. 

May 2, she wrote--"My school flourishes. It is difficult to say whichseem the happier, the children or their teacher. I have five little girlsboarding with me. As the 'boarding school fund' is exhausted, I amobliged to meet all the expenses from my own allowance" It might bestated that Miss Thayer never received a "formal appointment" from theAmerican Board, because her health was so poor, but she was_employed_ and _paid_ by them. After she went to the newschoolhouse they paid her one hundred and fifty dollars a year, and shefound everything. By "boarding school fund" is meant money received byMiss Thayer from friends of hers who were interested in her work and senther, from time to time, small sums of money and sometimes articles offood and clothing for the children, _deficiencies_ she met from herown allowance. 

Thus the work went on. Several children were anxious to become inmates ofthe teacher's family. Celia Green, Elizabeth Cusick, Ann and Mary Henry, Susan Patterson and Sarah Mt. Pleasant were the favored ones. 

Sept. 10, 1851, Miss T. Wrote--"My school is small now, owing to theprevalence of the measles. The little girls living with me beingattacked, their mothers have taken them home. " Under the same date adds--"Two weeks ago I passed a sleepless night, contemplating the deplorablecondition of the young people here, agonizing and with tears wrestling inprayer for them. Last week I learned that three young women had decidedto forsake there evil ways, repenting of their sins, and looking to Jesusfor salvation. Two of them came forward at the church meeting lastSaturday, and offered themselves as candidates for admission to thechurch. One of the young women stayed with me last Sabbath night (thiswas Louisa Henry). She gave evidence of a change of heart. May many morebe led to a saving knowledge of the truth. "

Writing again to her father, (these extracts are all from letters to herfather), Dec. 8, 1851--"It would do your heart good to look in upon mylittle family--my little ones so confiding affectionate and happy. Myheart has again been made glad by the conversion of one of my olderpupils, an interesting youth of seventeen. He and the two young womenmentioned in a former letter united with the Church at our lastcommunion. I wept for joy at these tokens of the presence of a prayer-answering God. "

Jan. 1, 1852--"Attended the New Years' feast to-day. Told the people ofmy plans for building an addition to the schoolhouse, so that I mighttake more children into my family. They adjourned to the Council-house, and will talk over my propositions there this evening. "

Jan. 3--"The church meeting to-day was very interesting. Five young womenoffered themselves to the church, were examined and accepted. Most ofthem state that they found the Saviour last summer. As near as I canlearn from their statements it was at the very time when I was soexercised in their behalf. For some time I agonized in prayer; then Ibecame calm, and felt assured that my prayer was heard and would begranted. "

Jan. 4, Sabbath--"An interesting day. Never saw so many of the Tuscaroraspresent at a religious meeting. Some one who counted them stated thatthere were nearly one hundred and forty, and all seemed serious andattentive. Bro. B. 's discourse in the forenoon was full of instruction tothe young converts. In the afternoon the young women examined yesterdaywere received into the Church. Eight children were baptized, and thesacrament administered. In the evening I repaired to the council house, where the sacrament was again administered, on account of an aged sister, nearly one hundred years old, too infirm to go to the meeting-house. "

Jan. 5--"Commenced school to-day with twenty-five scholars; have sevengirls boarding with me; my little house is too small, but I hope soon toenlarge it, as the Tuscaroras give encouragement that they will take holdand help about building. They hold another council to-day to makenecessary arrangements. "

Jan. 6--"A committee of chiefs called on me this morning, and advised meto accept the thirty dollars offered by Mr. E. S. Ely, of Checktowga; itwould be needed to purchase the fine lumber, which they can buy cheaperin Canada than in the States. To-morrow they will turn out with theirteams and draw logs to mill for the coarse lumber, and next week theywill go to Canada for the fine lumber, which Mr. Mt. Pleasant willprepare. When all things are ready they will frame the building, encloseand shingle it. "

Jan. 12, 1852--"Louisa Henry, who seems to be in the last stages ofconsumption, has been with me since New Year's; is failing fast; told mewhen she came that she expected to die soon, and wished to spend her lastdays with me; does not fear death; takes great delight in prayer andreading the Bible; the 23d Psalm is her favorite portion. "

Jan. 14--"At an inquiry meeting this evening, as Bro. R was absent, Iconversed with those who came; explained the parable of 'The ProdigalSon' making personal application; three young persons requested prayers;one was only 'almost persuaded;' the other two expressed theirdetermination to begin a new life at once; invited Elias Johnson and hisbrother James to stop after school for a season of prayer: they were bothrejoicing in their newly-found Savior, and poured out their souls infervent prayer; my soul is filled with joy. "

Jan. 19--"Feel quite worn out; thought Louisa dying; watched with her allnight; sent for her aunt, who will watch with her to-night. "

Jan. 21--"Bro. R. Called; decided to send the little ones home; closeschool for a few days, and take Louisa to the mission house. "

Jan. 25--"Louisa's aunt took her home at the instance of the Chiefs, whodid not like to have the school interrupted. "

Jan. 26--"Louisa died to-day; her sufferings are over; her happy spiritis doubtless with the ransomed above. "

Jan. 27--"Attended L's funeral. "

Jan. 28--"Returned to the school-house, where we had an inquiry meetingin the evening; about fifty present, of whom one-half seem seriouslyinquiring the way to be saved; I conversed with the females; found fiveindulging a hope; others greatly distressed on account of their sins. Within a few months there have been twenty hopeful conversions. "

Jan. 31--"Met the sisters according to appointment; there was someearnest wrestling with God; had conversation with one who, for manyyears, has been a backslider, but thinks she has now returned to God. "

Feb. 4--"At the inquiry meeting many were present; several indulging ahope; deep feeling, but no excitement. "

Feb. 7--"At the church meeting thirty-two candidates were examined foradmission to the church. "

Feb. 8--"Sabbath; ninety Tuscaroras in attendance upon divine services; amost solemn assembly. "

Feb. 12--"An interesting young converts' prayer-meeting. "

Feb. 13--"My children all have the whooping cough. "

Feb. 14--"Detained from church meeting by the sick children. "

Feb. 15--"Sabbath; detained from church; though I am much confined byhome duties, the work of the Lord prospers; Bro. R. Is very faithful, andthe Lord crowns his labors with great success. He now numbers fifty newconverts; has united several couple in lawful marriage; many drunkardsseem to be reclaimed; twelve of my Bible-class have found the Savior; sohave three of the little girls that have boarded with me and ten of myday scholars. "

Feb. 17--"I was afraid that I should have to stop teaching and devotemyself to the care of my sick children, but their friends took them homelast Saturday; it seemed lonesome without them, but little Elizabeth, whoseems to love me with all her little heart, cried so much to come backthat they could not keep her at home; she is with me now and seems quitehappy. Have written to Secretary Treat, urging that Bro. Rockwaod bepermitted to remain here; none could be more active and efficient than henow is. "

Feb. 24--"So many children have the whooping-cough that but few attendschool. I, also, have a most troublesome cough, and find it difficult toteach; should have to give up if my school was very large, as I have fitsof coughing just like the whooping-cough. "

March 4--"My brother in Buffalo sent the sash and doors for my boarding-house; the building is going forward. Miss Howe writes that she will cometo my assistance if I need her. "

March 7--"Communion season--forty additions to the church. The old man ofseventy and the youth of fourteen bowed together to receive the ordinanceof baptism. A scene that angels might rejoice to behold. "

March 8--"Have written to Miss Howe to come on, my health being verypoor. Have obtained leave of absence for a few weeks, or months, if Ishould find it expedient to go on to New York to Dr. Nichols' MedicalInstitute. "

March 11--"Several calls from my Tuscarora friends. They are very loth tohave me leave, even for a short time, and it is a sore trial for me. "

March 13--"Arrived at my father's in Lancaster, N. Y. "

March 18--"Wrote in my journal, 'still at my father's, ' but thinkingcontinually of my dear Tuscarora children. May I soon be restored tothem, invigorated both in body and mind. "

March 23--"Quite unwell; cannot tell how long I shall have to stay awayfrom my school. "

April 26--"Left Lancaster for Tuscarora. "

Mt. Hope, Tuscarora, April 28, 1852--"Once more in my own sweet home, greeted by the sparkling eyes and smiling faces of my dear children. Found Miss Howe nearly worn out and glad to be relieved. 

"There have been several deaths during my absence--some among my scholars. Several calls this evening from my adopted people, who seem so glad tosee me. "

April 29--"Resumed my duties in the school-room. "

May 1--Sabbath--"Rising early went on foot with my little girls, thoughthe road was muddy, reached the meeting house before 9 A. M. , in time forSunday-school, sacrament in the afternoon. Five received into the church--three of them my scholars. So thankful to be once more with my belovedTuscaroras. "

May 18--"Have had to relinquish my school again to Miss Howe, I am toofeeble for school duties. "

June 22--"A week ago yesterday almost the whole nation turned out to helpat the "raising. " The excitement of the day was so great that I couldsleep but little that night; so happy! The Lord be praised. How mountainsof difficulties have vanished. The Tuscaroras are doing nobly; but, besides their work, to finish and furnish all will require about fourhundred dollars; this will take all my funds, but when I need more, Iknow that the Lord will provide. Have already expended nearly one hundreddollars, yet, I trust there will be no lack. Donations are coming in fromvarious quarters. "

July 23--"How different my labors this summer from those of last winter. Unable to teach, have given my school to another; nor, am I able to visitmuch among the people. Occupy my time chiefly in taking care of my littlegirls, teaching them to sew, and preparing bedding for my contemplatedboarding school; thankful that I may do a little, though I long to domore. "

Sept. 3--"Being unable to teach, and thinking that I might do more goodhere, if ever, to study medicine, having consulted my friends and Mr. Treat, I shall go to Philadelphia to attend medical lectures. Have badeadieu to my humble home, not to return before next February. "

Miss Thayer returned from Philadelphia in February, 1853. Miss MaryWalker had taught the school during her absence. Shortly after her returnto Mt. Hope, Miss Abigail Peck and Miss Cinderella Britto arrived, theformer to teach school, the latter to assist in housework, Miss Thayer tohave general supervision as matron of the boarding school. The AmericanBoard doubled their appropriation, so that each one of the ladies were toreceive one hundred dollars a year, and find their own board. Miss Thayertaking it upon herself to meet the other expenses of the school. Timelydonations in money were received from Philadelphia, Brooklyn and NewYork, and various small sums; also boxes of clothing and some provisionfrom friends in neighboring towns. 

March 23--Miss Thayer writes: "Have received one hundred dollars from theSunday school in Mr. Barnes' church, for my building; have hired twocarpenters to do the inside work, it having been framed, shingled, enclosed, and most of the lathing done, by the Tuscaroras. My health isfailing again and my mind much racked with planning, as my associateseach want a separate room for their own private use, I have been obligedto vary from my original plan so as to secure pleasant rooms for themwith chimneys for stoves. "

May 7--"The building goes forward rather slowly, and my associates arebecoming somewhat impatient on account of the delay; yet we shall have abetter finished and more commodious house than I had at first planned. Though very much worn both in body and mind, I do not regret havingundertaken the work. Am more and more convinced that the only hope forthe moral and physical well-being of the Tuscaroras is to train up thechildren in the way they should go. The work is begun, and the Lord isable to carry it forward, either with or without me. "

Miss Thayer's health continued poor and she took a vacation of fourweeks, in the summer, leaving her associates in charge. Then wrote to Mr. Treat that she should be obliged to give up the management of financialaffairs, and asking them to assume the responsibility. 

To confer with him on the subject, Mr. Treat requested Mr. Rockwood, MissThayer and her associates to meet him in Buffalo, where he would stop onhis way to the meeting of the American Board at Cincinnati. The result ofthe conference: The boarding school was transferred to the immediate careof the Board, with Mr. Rockwood as Superintendent; the ladies to retaintheir respective positions--teacher, house-keeper and matron. From thistime Miss Thayer felt greatly fettered, and the impression grew upon herthat her presence was not desired at Mt. Hope; that her usefulness therewas at an end. Long and prayerfully did she weigh the matter, and atlast, though it nearly broke her heart, she asked to be dismissed fromthe field. Her request was granted, and Miss Thayer closed her labors atMt. Hope, December 31, 1853, _and longed to die_. It was the saddestday of her life, the bitterest trial she ever experienced, this giving upall her hopes of usefulness among her beloved Tuscaroras. She knew notwhither to go; could not tell the people what she had done. 

Samuel Jacobs was going to Cattaraugus, and Miss Thayer went with him, hoping the Lord would give her work to do there. Engaged temporarily inteaching, was there until the latter part of July, 1854; in Augustapplied to the Presbyterian Board for an appointment as missionaryteacher for one of their schools among the Southwestern Indians, whichwas granted, and she was sent to the Chickasaws, in the Indian Territory;arrived there in November, 1854; labored among the Chickasaws, Creeks andChoctaws until September, 1865, when again broken down in health, shereluctantly gave up the work of a missionary teacher, and returned to herfather's house in Bristol, Wis. , accompanied by her husband, (TheodoreJones), and her three young children (two sons and a daughter). She hassince resided in Bristol, Wis. , on the farm given to her by her fatherand brothers, a quiet, pleasant home. Her children are growing up in thefear of the Lord, having all of them, five years ago, (in April, 1873), united with the Congregational church in Bristol. Although she has notthe means to give them a liberal education, she hopes that they will beuseful workers in the Lord's vineyard. 

Mrs. Jones often thinks of her beloved Tuscaroras, and would gladly visitthem if it were not for the expense of such a journey. 

Mrs. Jones has culled the material for the foregoing pages from numerousletters written to her father, from Tuscarora, and also made extractsfrom her private journal, kept whilst at Tuscarora, and she gives EliasJohnson leave to embody such portions of it in his history of theTuscaroras as shall best suit his purpose. She sends herewith Mr. Treat'sreply to her request to be released from the work at Mt. Hope; also aletter written by the Tuscarora chiefs, representing her departure fromtheir people. "

"MRS. MARY J. E, JONES, "February 22, 1878. 

"Bristol, Wis. "

To ELIAS JOHNSON, Tuscarora. 

 * * * * *

TEMPERANCE SOCIETY. 

About the year 1800, a new religion was introduced among the Six Nations, who alleged to have received a revelation from the Great Spirit, with acommission to preach to them the new doctrine in which he was instructed. 

This revelation was received in circumstances so remarkable and theprecepts which he sought to inculcate, contained in themselves suchevidences of wisdom and beneficence, that he was universally receivedamong them, not only as a wise and good man, but as one commissioned bythe Great Spirit to become their religious teacher, by the name of _Ga-ne-o-di-yo_, or "Handsomelake. " This new religion, as it has ever sincebeen called, with all the ancient and new doctrines, was also taught, strenuously, the doctrine of Temperance, which seemed to be the main andultimate object of his mission, and upon which he chiefly used hisinfluence and eloquence through the remainder of his life. He went fromvillage to village, among the several nations of the Iroquois, andcontinuing his visits from year to year, preaching the new doctrine withremarkable effect; many abandoned their dissolute habits and became soberand moral men. 

The wholesome doctrine of sobriety was not preached in vain, even amongthe Tuscaroras; nevertheless, they did not embrace the ancient and thenew faith, nor its ceremonies, but the preaching of this singular person. The influence of his eloquence, with which he enforced the doctrine oftemperance, had the effect of forming a temperance society, which waskept up a number of years, by holding meetings and by lectures given bythe leading men of the nation, until the year 1830, when a regulartemperance society was organized, which was based on a writtenconstitution; and in the year 1832 there was a general temperance societyformed at the Cattaraugus Reservation, embracing all the, then, differentSeneca Reservations; and in the year 1833 the Tuscaroras reorganized soas to be connected with the Seneca temperance society, organized atCattaraugus. I found the following articles in the records of theTuscarora temperance society, to-wit:

"Temperance Society, formed among the Tuscaroras, February 19th, 1830, re-organized January 27th, 1833. 

"PREAMBLE. 

"Whereas, Present and past occurrences clearly prove that intemperance isa great and destructive evil; therefore, _Resolved_, That we, thechiefs and warriors of the Tuscarora Nation, will do all in our power toarrest its progress, both in this village and elsewhere. "

Experience has taught us that efforts to advance this good cause are notin vain, encouraged by what we have already effected, we have conceded tore-organize our society, which shall be named and governed as follows:--

"CONSTITUTION. 

"Article 1. This society shall be denominated the Temperance Societyauxiliary to the general Temperance Society formed at Cattaraugus, March1st, 1832, by our red brothers from five different Reservations. 

"Article 2. It shall embrace individuals of both sexes of men, women andchildren. 

"Article 3. We who sign our names to this constitution, solemnly pledgeourselves to abstain entirely from the use of intoxicating liquors, andpersuade others in an affectionate, faithful manner to do the same, notsuffering it to be used in our families, nor purchasing it for those inour employ. 

"Article 4. It shall be the duty of those who were appointed a committeeby the general Temperance Society to visit the members of this Societyindividually, and enquire whether they adhere to or strictly obey thearticles of the constitution, and converse with others on the subject oftemperance, so far as practicable, and make a report of their doings tothe Society. 

"Article 5. The officers of this Society shall be a President, Vice-President, Secretary and Treasurer. The duty of the President shall be asfollows, viz: To open the meetings by calling the assembly to orders toappoint the time for meeting; to settle questions in any discussions madein the Society; to appoint the speakers. The duty of the Secretary shallbe to minute the proceedings of every meeting, and read the report at theclose of every meeting, and to keep in record the names of the members ofthe Society. The Treasurer shall keep in charge the revenues of thecontributions, and attend to the lights. "

Names of the first officers of this Society:

President--Nicholas Cusick. 

Vice-President--William Mt. Pleasant. 

Secretary and Treasurer--James N. Cusick. 

Names of Chiefs at that time:

William Chew, William Printup, Jonathan Printup, Mathew Jack, John Mt. Pleasant, John Johnson, John Fox, George Printup, Isaa Miller. 

This united Temperance Society held a yearly convention on the differentReservations, alternately, for a number of years, but the interest in theconvention gradually declined, until the convention was entirely givenup. Afterwards they somewhat remodeled the constitution to suit theircircumstances, and added the following article, viz:

"In the temperance assemblies the following subjects are to be lecturedon: Temperance, Industry, Education and Moral Reform. "

We have also a cornet band, which is connected with the temperancesociety, which enliven and cheer the meetings by the sweet strains oftheir music, and adds very much to the interest of each meeting. Thisband goes by the name of the "Tuscarora Temperance Cornet Band. " It wasorganized in the year 1842, and has existed continually to the presenttime, in 1880. 

On the 11th day of November, 1844, there was a delegation sent here bythe Tuscaroras, from Grand River, then Canada West, now Ontario, toconnect themselves with our temperance society, which was granted them, and the following delegates were admitted, viz: William Green, a Sachem;David Hill, Jacob Hill, Rev. Nicholas Smith and Thomas Thomas. 

This society was afterwards invited to hold a temperance meeting on theTuscarora Reservation at Grand River, Ontario, with the view oforganizing a temperance society in conjunction to ours. The meeting washeld according to the time designated. The meetings were opened andconducted with much interest, but dissolved without the formation of asociety. There was a disagreement concerning the constitution of thesociety, respecting the subjects of discussion in the meetings of thesociety. The Canada Indians wished to have the three other subjects, fromthat of temperance, to bestricken out, but the Tuscaroras of the Statesadhered to the forms of the constitution of their society, which includesIndustry, Education and Moral Reform, as the subject of lecture of eachmeeting, which was adopted at anearly period. 

In the autumn of 1862, the cornet band and a number of the members of thesociety made a visit to Grand River, Ontario, among their Indianbrethren, and when they arrived there the Sons of Temperance had a socialparty, to which we were very cordially invited to participate of thesumptous feast, which was already prepared, and were two days devoted totemperance meetings. The time was taken up by lectures on temperance andmusic by the two cornet bands, which played their music alternately, andadded very much to the interest of the meetings. The speeches wereinterspersed with the rehearsals of the different traditions of thecauses of the declension of the Indian nations, and regretting theslowness of the progress of their civilization, and attribute totemperance, to be the great cause of the retard of their advancement inindustry and civilization. 

They were invited several limits by these, our Canada red brothers, totheir Sons of Temperance conventions at Grand River, of which theyfaithfully attended, and they were also invited at one of theirconventions held at Monseetown, near London, Ontario, on the reservationof the Oneidas: our cornet band and quite a number of the members of oursociety complied to the invitation. The meetings were very interesting. There were many speeches made on the subject of temperance, and onvarious topics for the advancement of the respective Indian nations. Aspeech was also made by the author of this book, which began as follows, to-wit:

"My dear friends and relatives. I have been interested in the great andgood cause of temperance for a number of years, and have attended manymeetings and assemblies in the temperance cause, but this, our presentgathering, is to me, unusually interesting; it brings my mind back formore than a century, when the Tuscaroras were broken down, as a nation, by the pale faces, and expelled from their long-cherished homes, anddriven from the graves of our noble ancestors, into the wild and cold-hearted world: and when they were without a friend and without a home, and no one to pity them, in this, their time of trouble. You, theOneidas, gave us the hand of friendship and brotherly love, and gave uspeaceful homes within your wide extended domain, and whispered in ourears the words of consolation; when, and how shall we ever forget orrepay you for the unbounded kindness that your fathers exercised towardsours? We have ever given you a place nearest our hearts, with all itsaffections, here we give you our hands and our hearts in the great andgood cause of temperance, and we wish you prosperity in every sense ofthe word both temporally and morally. "

This convention was denominated the Six Nations Sons of TemperanceConvention, although we, from the States were not members of that order. It seems that they deemed it not derogatory to their dignity that weshould be present at their conventions, although ours is a common, openand free, temperance society. 

We, also, invited them to hold their convention on our reservation, whichwas acceded to and held in the fall of 1865, and there were delegates ofseveral Oneidas, from Monseetown, Ontario, and of the Tuscaroras, fromGrand River, Ontario, and also a cornet band of the Onondagas, fromOnondaga Castle, N. Y. , which favored us with the sweet strains of theirmusic, alternately, with our cornet band. 

Every morning the assembly would meet at the school-house, Mt. Hope, at10 o'clock, A. M. , and there form in procession and march to the council-house, about one mile, to the place of meeting: the two cornet bandsplayed their music while the procession was moving, and our temperancebanners were floating in the air, as if to say, rally round thetemperance banner. 

Our temperance banner was made in the year 1844, by our people, assistedby, then, our Missionery, Rev. G. Rockwood. It is illustrated by severalanimals illustrative of the several clans that are in the nation; andalso, six stars that are grouped in the upper corner of the banner, nextto the pole, indicative, as in the animals, of the several clans, thatthey, aught, also, group together and combine as in one, to work againstthe great monster, intemperance, which is also illustrated by a seven-headed serpent. As this monster is formidable, so aught we abstain fromall intoxicating liquors. There is also, a great eagle soaring in theair, in the act of grasping the great seven-headed serpent. Thisillustrates that in our endeavers in the capacity of a society, to defeatthe great monster--intemperance--we have a helper, which is theLegislature of the State of New York and the United States, in enactinglaws to the effect of staying the great tide of intemperance among theIndians, in which weshould take courage. 

There was another convention held here in 1873, when there was quite alarge delegation of the Oneidas, from Monseetown, Ontario, and also fromGrand River, Ontario, among them was the Tuscarora cornet band of GrandRiver. The meetings were occupied by lectures on temperance and on othertopics, which were thought to be the most needed for the advancement ofthe social and moral conditions of our red brethren. 

The Grand River cornet band, and ours, played, alternately, their angelicmelodies, to cheer us in the great temperance cause. It was then theconvention of the Sons of Temperance urged upon us to adopt their Order, but our people thought it not advisable to change the order of oursociety, as it has existed since the year 1830; the form may bedifferent, but the object is the same. We said we preferred to adhere tothe old form of our society, open to all, and free to partake of thebenefits of it, we prayed them God's speed in their turning the greatwheel of temperance, and we should lay hold on the same wheel and turnthe same way. That same night the convention closed. There was a greatbonfire made in the street; and then there was a general farewell, hand-shaking, and it closed with music from the bands in the dead of thenight. 

The next convention was held at Grand River, Ontario, in October, 1874, in the Six Nation council-house. There was quite a large representationof the Six Nations. Speeches were made on the subject of temperance byall the different nations, to-wit:

Mr. Josiah Hill, Sachem, of Grand River, Tuscarora. 

Mr. David Hill, Sachem, of Grand River, Seneca. 

Mr. Levi Jonathan, Sachem, of Grand River, Onondaga. 

Mr. Clinch, Sachem, of Grand River, Mohawk. 

Mr. James Jemison, of Grand River, Cayuga. 

Mr. Eligah, of Monseetown, Oneida. 

Mr. William Patterson, Sachem, of Lewiston, Tuscarora. 

Dea. Samuel Jacobs, of Lewiston, Tuscarora. 

Mr. William Chew, of Lewiston, Tuscarora. 

Mr. Elias Johnson, of Lewiston, Tuscarora. 

The winter after the meetings above, a communication was received by theSecretary of our society, Dea. Samuel Jacobs, from the Tuscaroras ofGrand River, Ontario, wishing him to forward to them a copy of theconstitution of our temperance society, and stating that they wish toform a society based upon the same, which was deferred by Dea. Jacobsuntil the June following, when Dea. Jacobs, Wm. Patterson, Rev. ThomasGreen and Wm. Chew went to Grand River with the constitution. After itwas read in their meeting, the Canadian brothers adopted it and formed asociety based on the same. It was then proposed and adopted that aconvention should be held in the Six Nations council-house, at GrandRiver, Ontario, in October, 1875. Accordingly the convention duly met andcontinued three days. Our cornet band was present, with quite a number ofthe members of our society. The meetings were very pleasant andinteresting. The officers were as follows, to-wit:

President--Wm. Chew, of Lewiston

Vice-President--John Hill, of Grand River

Secretary--Josiah Hill, of Grand River

Before the convention closed it was decided that the next conventionshould be at the Tuscorora Reservation, Lewiston, N. Y. , on the 17th dayof October, 1876, and the officers appointed were as follows, to-wit:

President--Josiah Hill, of Grand River. 

Vice-President--Dea. Samuel Jacobs, of Lewiston, N. Y. 

Secretary--Elias Johnson, of Lewiston, N. Y. 

Just before the appointed time for the convention to meet, there was acommunication received by Mr. John Mt. Pleasant, our head chief, from A. Sim Logan, of Cattaraugas Reservation, N. Y. , being leader of the Senecanational cornet band, asking the privilege of attending the contemplatedconvention with his band. The letter was read at one of the temperancemeetings and was not only acceded to, but they were cordially invited toattend, and on the 17th day of October, 1876, the day appointed for theconvention, they were on hand. A. Sims Logan, with his national cornetband, of Cattaraugus, and Levi Jonathan, with his Tuscasora cornet band, of Grand River, and Solomon Cusick, with his temperance cornet band, ofLewiston, N. Y, were present, which comprise the three leading bands ofmusic of any nations of Indians. 

The programme was substantially as follows:

The meeting was called to order by the president, Josiah Hill, of GrandRiver. 

A hymn was sung by the assembly, in the Indian language, words, "Oh, fora thousand tongues to sing my Redeemer's praise;" tune, Dundee. 

Prayer by Dea. Samuel Jacobs, of Lewiston, N. Y. 

The following were chosen as committees of arrangements to-wit:

Mr. Wm. Chew, of Lewiston, N. Y. 

Mr. Win. Printup, of Lewiston, N. Y. 

Mr. Joseph Henry, of Grand River, Ont. 

Mr. George Beaver, of Grand River, Ont. 

Mr. Wm. Nephew, of Cattaraugus, N. Y. 

Mr. Wm. Printup made the congratulatory speech of the meeting through anintrepreter, Joseph Henry. 

The speakers of the first session were as follows, to-wit:

Mr. Levi Jonathan, of Grand River, Ont. , on Temperance. 

Dea. Samuel Jacobs, of Lewiston, N. Y. , on Moral Reform. 

Mr. Joseph Henry, of Grand River, Ont. , on Industry. 

Mr. A. Sim Logan, of Cattaraugus, N. Y. , on Education

The Tuscarora cornet band favored this session with music between thespeeches. 

Adjourned at 2 o'clock P. M. And convened again at 5 o'clock P. M. 

The assembly was called to order by the president. 

The following were the speakers, to-wit. 

Mr. Simon Carrier, of Grand River, Ont. 

Mr. Josiah Hill, of Grand River, Ont. 

Mr. William Anderson, of Grand River, Ont. 

Mr. Wm. Chew, of Lewiston, N. Y. 

Mr. John Mt. Pleasant, of Lewiston, N. Y. 

Mr. Elias Johnson, of Lewiston, N. Y. 

Mr. Wm. Nephew, of Cattaraugus, N. Y. 

Music was favored the second session by the Seneca national band, ofCattaraugus. N. Y. 

Adjourned at 8:30 o'clock P. M. To 10 o'clock A. M. To-morrow, aftersinging the tune Greenville, words, "Savior, Visit Thy Plantation. "

Benediction by Rev Thomas Green. 

Oct. 18. --The assembly was called to order by the Vice-President. Dea. Samuel Jacobs, of Lewiston, at 10 o'clock A. M. Opened by singing anIndian hymn Prayer by Rev. Thomas Green, of Lewiston, N. Y. 

The following were the speakers, to-wit:

Mr. Thomas Williams, of Grand River. 

Mr. George Beaver, of Grand River. 

Mr. John C. Lay, of Cattaraugus. 

Adjourned at 1:30 o'clock P. M. To 4 P. M. 

The assembly was called to order at 4 o'clock P. M. By the President. 

The following were the speakers, to-wit:

Mr. John John, of Grand River. 

Mr. Levi Jonathan, of Grand River. 

Dr. Bombry, of Grand River. 

President Josiah Hill, of Grand River. 

Mr. Albert Cusick, of Onondaga Castle. 

Mr. Abram Hill, of Onondaga Castle. 

Rev. Thomas Green, of Lewiston, N. Y. 

Mr. John Mt. Pleasant, of Lewiston, N. Y. 

Mr. William Patterson, of Lewiston, N. Y. 

Mr. Marvin Crows, of Cattaraugus, N. Y. 

This forenoon we were favored with music by our temperance cornet bandbetween the speeches. 

In the afternoon session we were favored with music by C. C. Lay'sorchestra band, of Cattaraugus, N. Y. 

President Hill in the chair, business was resumed. 

Mr. John C. Lay moved that the next convention be held on the CattaraugusReservation, N. Y. This was followed by a motion of Levi Jonathan, thatthe next convention be held at Grand River, Ontario, who claimed thatthey had adopted the constitution, while the Senecas had not. After somediscussion, A. Sim Logan said, "If you will give us a copy of yourconstitution, we will accept of it and form a society based on the same. "

It was then put to vote and carried that the next convention should beheld at Cattaraugus, N. Y. , on the 25th day of September, 1877. 

The following officers were appointed, viz:

Mr. Elias Johnson. Tuscarora, of Lewiston, N. Y. , President. 

Mr. Josiah Hill, Tuscarora, of Grand River, Vice-President. 

Dr. Bombry, Cayuga, of Grand River, Secretary. 

On the evening of October 25th, as aforesaid, the convention duly met, and was called to order by the President, E. Johnson; opened by singingand prayer. Business was then resumed. The Secretary not being present, Prof. Chancy C. Jemison, of Cattaraugus, was appointed to fill thevacancy. 

The committee of arrangements was as follows, viz:

Mr. John Canada, Seneca, of Cattaraugus. 

Mr. A. Sim Logan, Seneca, of Cattaraugus. 

Mr. Job King, Seneca, of Cattaraugus. 

Mr. Levi Jonathan, Onondaga, of Grand River. 

Mr. James Jemison, Cayuga, of Grand River. 

Mr. Josiah Hill, Tuscarora, of Grand River. 

Mr. John Mt. Pleasant, Tuscarora, of Lewiston. 

Mr. Wm. Chew, Tuscarora, of Lewiston. 

Mr. Daniel La Fort, Onondaga, of Syracuse, N. Y. 

Mr. Abram Hill, Oneida, of Syracuse, N. Y. 

The convention continued three days. Many speeches were made by theleading men of the several nations that were represented. The meetingswere unusually interesting. Every speaker seemed to be moved to theutmost of their enthusiasm. The congregations were large, and every faceseemed to glow with the interest that was awakened in the great cause oftemperance. The order and decorum that prevailed throughout all themeetings was becoming to any Community. 

There were also four cornet bands which favored the assemblies withmusic, in their proper times, which added very much to the interest ofthe convocation. The bands were as follows, to-wit:

Mr. A. Sim Logan's national cornet band, of Cattaraugus, N. Y. 

Mr. Chester C. Lay's silver cornet band, of the same place. 

Mr. Levi Jonathan's Tuscarora cornet band, of Grand River, Ontario. 

Mr. Enos Johnson's temperance cornet band, of Tuscarora, N. Y. 

On the morning of the last day of the convention before the servicesbegan, the four cornet bands consolidated in one, which made over fiftymembers, and played several tunes together outside of the Presbyterianchurch, in which the convention was held, and made a rousing band of music. 

The first article of the constitution, which reads thus: "This societyshall be denominated the Temperance Society, " was amended so as to readthus: "This society shall be denominated the Six Nations TemperanceSociety of the United States and Canada. "

The assembly was then called to sign the temperance pledge of thissociety. There were upwards of two hundred that signed, most of whomresided on the reservation in which the convention was held; but therewere some from the Tonawanda, Alleghany and Onondaga reservations, andalso one Oneida, from Green Bay, Wis. 

The Onondagas and Tonawandas made application for a copy of theconstitution to be sent to them, that they might form temperancesocieties on their respective reservations, which was granted them, andMr. Josiah Hill was appointed to write the copy and send the same tothem. 

The convention adjourned on the evening of the third day to meet againthe next year at Grand River, Ontario. 

OFFICERS

Mr. John Canada, Seneca, of Cattarauguh, President. 

Mr. Wm. Patterson, Tuscarora, of Lewiston, N. Y. , Vice-President. 

Mr. Josiah Hill, Tuscarora, of Grand River, Secretary. 

Mr. John Mt. Pleasant, Tuscarora, of Lewiston, N. Y. , Treasurer. 

It will be seen by the above that the Tuscaroras have not been altogetheridle on the subject of temperance. The temptations of intemperancesurrounding our reservation are great. We hope that the legislature willaid us in enacting more rigid laws, for the temptation is working even incider, which seems to be more intoxicating now than in former times. 

 * * * * *

Friendship of the Tuscaroras to the United States. 

The Tuscarora Indians have for more than a century been a firm friend tothe United States. In the Revolutionary war they took an active part forthe declaration of independence; many took part, but few were enrolled, consequently, but few that drew pension from the United States. Forinstance, Nicholas Cusick, a Tuscarora Indian; where shall you look foranother instance of friendship, greater than his, towards thedistinguished Marquis de Lafayette, or for christian principle more firmand true than he evinced concerning his pension. 

In the war of the Revolution he was under command of Lafayette. Manyyears after peace was concluded, as he was passing through Washington, heaccidentally heard the name of his old commander spoken of in the officein which he stopped on business. The moment his ear caught the sound, hiseyes brightened, and full of earnestness he asked, "Is he yet alive?""Yes, " was the reply, "he is alive and looking well and hearty. " Withdecided emphasis, he said, "I am glad to hear it. " "Then you knewLafayette, Mr. Cusick?" "Oh, yes;" he answered. "I knew him well, andmany a time in battle threw myself between him and the bullets, _for Iloved him_. "

On asking him if he had a commission, he said, "Yes; General Washingtongave me one, and he was Lieutenant. " This suggested to his friends thathe was entitled to a pension, and on looking over the records, the truthof what he said was confirmed, and he received one for several years. 

Afterwards, congress passed a law making it necessary that each recipientshould swear that he could not live without the pension. When the oldwarrior was called upon to do this, he said, "Now, here is my little logcabin, and it is my own; here is my patch of ground, where I raise mycorn and beans, and there is lake Oneida, where I can catch fish; withthese I can make out to live without the pension, and to say that I couldnot, would be to lie to the Great Spirit. "

This is the honor of the Tuscarora hero. How many among those of thewhite people who receive a pension would have done likewise, forconscience sake. Cusick could speak the English language very well, butwhen he made an audible prayer, or said grace at the table, he used hisnative Tuscarora language, "because, " said he, "when I speak in English, I am often at a loss for a word; when, therefore, I speak to the GreatSpirit, I do not like to be perplexed, or have my mind distracted to lookafter a word, when I use my own language, it is like my breath, I amcomposed. " In this is exemplified that he fully understood the reverencewhich was due to the great Architect of the universe. 

Solomon Longboard, also a Tuscarora Sachem, took an active part in theRevolutionary war, with many others of his nation. In one of theirscouting parties, he, with others, was taken captive by the BritishIndians and brought to fort Niagara, where they were kept for some time, and urged to take up arms and fight against the revolutionists. Finally, this celebrated sachem, Longboard, held a secret council among thecaptives, and instructed them all to take arms and advance with theBritish Indians, and use their influence to lead them to a place wherethey might be captured, and they with the rest, which they successfullyeffected, and were re-captured by the Americans. Instead of gaining honorand laurels to his crown, he was to be sentenced to be shot as a traitor, but through the entreaties of the Tuscarora chiefs, and the influence ofthe feasibility of their story that was made on the executives, he wasreleased, but never drew pension as did Mr. Cusick. 

The Tuscaroras again evinced their friendship for the United States inthe war of 1812, when they were asked to guard the Niagara river atLewiston and down the river, against the British crossing it. 

Here again we hear of the Tuscarora sachem, Solomon Longboard, with aboutthirty-five Tuscarora volunteers, stationed at Lewiston on guard. I haverecorded some of the names of these volunteers, which I was able toobtain from some of the old people that were yet living in the year 1878, which are as follows, to-wit: The two sons of Solomon Longboard, JacobTaylor, Joseph Cusick, John Cusick, David Cusick, John Black Nose and hisbrother, Samuel Thompson, John Obediah, Aaron Pempleton, James Pempleton, John Mt. Pleasant, Harry Patterson, John Green, Isaac Allen, Capt. Williams, Gau-ya-re-na-twa, Wm. Printup, better known as little Billy, Black Chief, John Printup, Isaac Green, Surgin Green, George Printup. There were but few of these that drew pension, as it was alleged thatthey were not enrolled upon the army roll. 

On the night of December 19th, 1813, the British army and British Indianscrossed the Niagara River near Calvin Hotchkis' place, about two milesbelow Lewiston. They noticed at first there were lights going across theriver during the night, and at the dawn of day were despatched, JacobTaylor (better known as Colonel Jacobs), and another Indian to accompanyhim--both being Tuscaroras. On their return they reported that theBritish Indians had crossed the river in great numbers. The news wascirculated in the village of Lewiston and the neighboring country, thatthey might evacuate their places and go east, which they did, taking theRidge road. The Tuscarora volunteers took the rear of the train as theymoved eastward, commanded by their Sachem, Solomon Longboard. 

The British Indians went on the pursuit. After they had gone about twomiles from the village of Lewiston, where the Tuscarora Indians branchedoff on a road leading to their reservation, known as the Indian hill, orMountain road. As they had advanced part way up the mountain theyobserved a Canada Indian on horseback, who headed off some of the train, and among the rest was also Bates Cooke, of Lewiston. One of his legshad, a little previous to that time, been amputated, and the main Canadaforce were about half a mile in the rear on pursuit. The commander of theTuscarora force ordered that the Indian heading off the train be shot, which was done by John Obediah. The Indian tumbled off the horse and fellto the ground, and then got up and ran down the little hill into thewood, where it is said he died from the wound he received. 

When the report of the gun was heard by the Canadian force and they sawthe effect it had on their comrade, they halted. Their commander, Mr. Longboard, of the Tuscaroras which numbered at that time twenty-six, fromthem selected three men and instructed them to get upon and to go alongthe top of the mountain and to blow a horn occasionally, which they hadin their possession, and to keep nearly opposite the Canada Indians. Theobject was to serve as a scare-crow, to make them believe that there wasa force also on the mountain in the act of flanking them. But theremaining force of Mr. Longboard rushed down the mountain with their warwhoops as if legion were coming down, and pursued the Canada Indians, while the train of white people had gone on in their flight. The CanadaIndians retreated about one mile and a half, near to where the main forcewere. Then one of their men halted and aimed his gun at one of our men, John Obediah, and the latter also aimed to his opponent, while SamuelThompson got behind a large elm tree. In the meantime, John Obediah spoketo the stranger in all the different six languages of the Iroquois, butdid not get an answer. These were the only two men in pursuit at thistime, as the rest of them had halted some ways back. Finally the BritishIndian retreated backwards, keeping aim as he went, and all at once gavea spring and ran off. The three men that were on the mountain keptoccasionally blowing the horn as they went, as the road is parallel withthe mountain. 

By this time the train of white people had gone quite a good ways intheir flight: it is evident that the timely intervention of the TuscaroraIndians, saved great slaughter of men, women and children among the whitepeople. 

The Tuscaroras then went back and kept in the rear of the white people intheir flight. The British Indians perceiving that it was the TuscaroraIndians that killed one of their number and repulsed them, made their wayto their reservation, (the nation had already deserted their homes), andbegan to burn their houses indiscriminately, and also a meeting-housewhich was built by them, except eight dollars, a convenient chapel wherethe early christian Tuscaroras such as Sacaresa and Solomon Longboard, both sachems, with many others, delighted to worship the Almighty in thesimplicity of their faith. And after they had finished their destructionthey went down in pursuit of the fleeing train of white people on theridge road: by this time the Tuscaroras had stationed themselves at a loghouse, eight or ten miles from Lewiston, near Nathan Peterson's, whichwas used as an armory; when the Tuscaroras first came, there were a fewwhite men there breaking open the powder kegs in this log house, makingit ready to set on fire but the chief, Mr. Longboard, remonstrated inhaving it burned, and was interpreted to them by Colonel Jacobs, so theyconsented not to destroy the powder. 

When the British Indians came in sight, Mr. Longboard instructed his mento keep moving back and forth from the log house or armory, to a thicketin the rear of the house, for the purpose of making the enemy believethat there was a large force stationed there; the enemy halted andfinally went back, and thus the armory was saved. The manouvre of theTuscarora Indians in these two cases above, was done with but very littlesacrifice on their part, but the beneficence was great; but then, whocares anything about that, it was nothing but an Indian affair anyhow;this will probably be the thought of those who peruse my little pages. 

When the Tuscaroras evacuated their reservation they went to OneidaCastle and remained there during the war. In about the last part of June, 1814, there was a company of volunteers composed of about thirtyTuscaroras and a number of Oneida Indians, that started from OneidaCastle to Sackett's Harbor, to join themselves to an army that wascommanded by General Brown; on their way there, when they arrived atTonawanda. An officer came to them and asked where they were going; theyanswered, "to Sackett's Harbor, to join General Brown's army. " Theofficer said, "that is right;" he then asked them if they lackedanything, and they said, "nothing more than being short of victuals, butwe can get along with what game we can procure on the way. " The officerthen gave them one dollar each and told them to go and buy some bread. 

They then went on, and on the 3rd or 4th of July they crossed the riverfrom Sackett's Harbor, and on the 4th, they, with General Brown and hisarmy approached an intrenchment of General Riall's, which was in a strongposition. Brown told the Tuscaroras that he with his army would attackthe enemy direct, "but, " said he, "you must go around and attack theenemy on their flank. "

It is acceded by all American nations, that the characteristic of theIndians in their war battles, is to fight in scouting and to attack bysurprise: consequently, it seems that General Riall instructed theBritish Indians, which numbered several hundred, that when he wasattacked, they the Indians, should move and attack their enemy alsoon the flank; it seems that they moved in the shape of a V with the twopoints foremost. On the 5th occurred the battle of Chippewa; the contestwas obstinate and bloody; the Tuscarora Indians in moving on the flank ofBrown's army, they entered in the enemy's moving V of British Indians, and when they arrived at the fork, and not until then, did the Tuscarorasknow where they were; but, nevertheless, they all made the war-whoop, fired and made a desperate charge at one point and broke through theranks of the enemy. Strange as it may seem, there was but one wounded andthat slightly on the cheek, and not one killed; it was a very closecontest, we getting away with the loss of but a few guns and coats, forwhen the enemy took hold of their coats they would only pull off and run. It was then that the enemy's V closed in on the rear of the Tuscarorasand the bloody scene began; the enemy fired against themselves, and notuntil they had completely destroyed themselves did they discover in whatfrenzy they were; but at length the Americans were victorious. These sameTuscaroras were present at the memorable battle at Bridgewater nearNiagara Falls, where a desperate engagement, it is said, ensued, commencing about sunset and lasting until midnight, where Generals Brownand Scott were wounded. 

In every instance when the United States were in trouble, the Tuscaroraswere ever ready to sacrifice their blood upon the American altar, whichthey again fully evinced in the war of the rebellion, when twenty-threeof the Tuscarora Indian warriors enlisted as volunteers in the UnitedStates army, some of whom died in the service of the country; but somewere spared by the good Providence, and were permitted yet to share thesweets of home; some inherited diseases which they will probably carrydown to their graves. 

In the year 1862 Cornelius C. Cusick, a grandson of Nicholas Cusick, the revolutionist, was commissioned to the office of Second Lieutenant. There were four other Tuscaroras mustered in with him in the 3d N. Y. Volunteers, 132d Reg't, Co. D, to-wit: Jeremiah Peters, John Peters, Hulett Jacobs, George Garlow, and there are others who enlistedafterwards at different times during the war, to wit:

Twelfth N. Y. Vol's, Cav. , Co. M. --Ozias Chew, John Pempleton, CharlesPempleton, Nichodemus Thompssn. 

Bat. K, 1st N. Y. Light Art. --Samuel Bearfoot (Ely Patterson), Wm. Joseph(Lewis Patterson), Alexander John (Davis Miller), Zhacariah Johnson(Elijah Johnson), Wm. Anderson (Samuel Jack). 

Clinton Mt. Pleasant, 3Oth, transferred to 31st N. J. Vol's. Inv. Coloredbrigade. 

Wilson Jacobs, 1st N. Y. , Vet. Cav. , Co. M. 

Edward Spencer (Edward Anderson), Inv. Sway. Co. A. 17th Corps. 

Alvis D. Hewett, 151st N. Y. Vol's. 

Thomas Cornelius, Co. K, 2d N. Y. Mounted Rifles. 

Charles Green, 120th N. Y. Vol's, Co. K. 

John Longboard, Samuel Mt. Pleasant. 

During the war, Cornelius C. Cusick was promoted to First Lieutenant, andat the close of the war he was promoted to Captain. He was some timeafterwards commissioned into the regular army of the United States asFirst Lieutenant. 

Antique Rock Citadel of Kienuka;

OR, GAU-STRAU-YEA. 

There has been much said by different writers of aboriginal forts, andfort builders of western New York, in availing themselves of steeps, gulfs, defiles, and other marked localities, in establishing works forsecurity or defense. This trait is, however, in no case more strikinglyexemplified than in the curious antique work of Kienuka. The term"Kienuka, " means the stronghold or fort; but the original name of thisfort is Gau-strau-yea, which means bark laid down; this has ametaphorical meaning, in the similitude of a freshly peeled slippery elmbark, the size of the fort and laid at the bottom as a flooring, so thatif any person or persons go in they must be circumspect, and actaccording to the laws of the fort, or else they will slip and fall downto their own destruction. 

The citadel of Kienuka is situated about four miles eastward of the inletof Niagara gorge at Lewiston, on a natural escarpment of the ridge on theTuscarora reservation, known at present by the name of the Old Saw Mill. 

There is quite an interesting tradition connected with the antique fortGau-strau-yea. At the formation of the confederacy of the Iroquois, therewas a virgin selected from a nation which was called Squawkihaws (aremote branch of the Seneca nation), and was ordained a Queen orPeacemaker, who was stationed at this fort to execute her office ofpeace, her official name was Ge-keah-saw-sa. 

The fort was built by the Senecas aided by the Squawkihaws, on aneminence on the north side of a steep of perpendicular rocks, which wasabout eight or ten feet down; and on the east, south and west sides theydug a trench four or five feet deep, and in this trench were placedtimbers which were put up perpendicularly and jointed as close aspossible, they projected above the ground ten or twelve feet, inclosing aplace of about twenty by fifty rods. The house for the Queen was in thecenter of this inclosure or fort, and adjacent houses were built in tworows, with a trail or path between them directing towards the Queen'shouse; on each end and inside of the fort, which ran lengthwise east andwest, was an entrance corresponding with the trail prepared leading tothe house of the Queen. 

Then a suitable number of warriors were selected from the Squawkihaws'nation, the ablest bodied, the swiftest runners and the most expert inthe arts of war, which were stationed at this fort (and made theirdwelling in the adjacent houses), to keep it in order and execute itsregulations and laws; they were to be supported with subsistance and allother necessaries of life, and furnished with suitable implements of warby the Iroquois. 

In order more fully to understand the laws and regulations of the fort orplace of peace, it must be observed that at this period there werecontentions, strife and wars between all the different known nations ofthe continent; nation against nation, like fishes of the waters, thelarger ones eating the smaller. The warrior who can report in hisrehearsal in the war-dance of having obtained the greatest number ofscalps from the enemy, was the most honored and had the most laurels inhis crown; consequently, they were constantly forming companies for anexpedition to some nation in quest of honor and the applause of theirnation. At this time the confederacy of the Iroquois was formed, and thisplace of peace was ordained for the purpose, it may be, to alleviate thedistress and commotion of the nations of the forest. 

The laws were that there shall be no nation or nations of the Iroquoismake war against any nation or nations of the same league, under anycircumstances; and the Iroquois must not make war with any alien nationwithout the consent of the Queen. This fort must ever be held sacred, asit is a place of peace, by never allowing the shedding of blood withinthe inclosure. All executions decreed by the Queen should be made outsideof the fort. And any person or persons, aside from the keepers of thefort, should, on entering, never go any faster than a walk. And the Queenmust always have meals ready at every hour of the day and night--allegorically speaking, it is called a kettle of hominy hanging, for allfugitives and pursuers from any nation on the continent to partake. Allfugitives, irrespective of their nationalities, fleeing for life, fromtheir enemy, when once their feet touch the threshold of the fort, theirlife is safe; then the Queen conducts him or them into one end of herhouse, which is lengthwise east and west, with a door at each end and apartition in the center of the room by a curtain made of deer skin, andwhen the pursuer comes, she also conducts him or them to the other end ofthe room. She then gives to each of these parties, which are enemies toeach other, sustenance to eat; when, this being done, she rolls away thecurtain, so that each party can see the other; when they have done eatingthey pass out and go home to their respective nations in peace. It iscontrary to law after a fugitive arrives at this fort and has gone out, for the enemy to execute their death scheme without the consent of theQueen; and if this be violated, then the Iroquois demand the trespasserfrom the nation to which he or they belong. If this is acceded to, 'tiswell; then the trespassers are executed, of which the penalty is death. But should the nation harbor the trespasser, then the nation must sufferthe devastations of war at the hands of the Iroquois. 

I would here say a few words in relation to the question often asked, "Who were the Squawkihows, Kah-Kwahs, and the Eries?" There has been muchcontroversy on the question. These three named tribes were of onelanguage and of one nation--a remote branch of the Seneca nation--andspoke the same language as the Senecas, varying but very little in a fewwords. These three tribes originally were called Squawkihows. In timethey became very numerous and powerful. They had their settlement fromthe chores of Lake Ontario and along the Niagara River, and up Lake Erieas far as a place now called Erie, and as far east as to the Geneseeriver. This was their domain, within these limits. 

A settlement of this nation in the neighborhood of, now, North Evans, south of Buffalo, a place called by them Kah-kwah-ka, and the Squawkihowsliving in this vicinity were called Kah-kwahs; and the Squawkihows livingfurther on along the shores of Lake Erie were called cats or Eries, aname that originated from the name of the lake. By this explanation youwill better understand my story. 

There was a time when the Kah-kwahs' branch of that nation made achallenge to the Seneca nation, another very powerful nation having theirsettlement on the east side of the Genesee river, to play a game of ball, which the Senecas readily accepted and a day was appointed; accordingly, the combat ensued, and was a hotly contested game; but the Senecasfinally came out victorious. The Kah-kwahs immediately made anotherchallenge, that of having a foot race, which the Senecas also accepted. Each nation chose their swiftest runners, then the flyers went which andtucker for a ways, but the Senecas finally came out glorious. The Kah-kwahs being mortified by the defeat of the two contests made the thirdchallenge, that of wrestling, with the understanding that an umpire mustbe chosen from each nation and both to have a war club in hand, and theone that is defeated should suffer death by having his head struck withthe war club while down, by the umpire opponent to the one defeated andshould be best two in three. 

Even in this the Senecas accepted the challenge, and in this remarkablecontest they were also victorious. With this the assemblage dispersed. 

The defeats of the Kah-kwahs considerably alieniated the Squawkihows fromthe Senecas; the report, of course, reached the ears of the Queen, whichalso alienated her feelings from the Senecas, she being by birth aSquawkihow, but the office to which she was ordained was by the Iroquois. 

After this in one of the scouting tours of the Senecas across the Niagarariver, among the Masassauka Indians, on their return at night to the"place of peace" or Gau-strau-yea, they were pursued by a number of theMasassaukas; when both parties had arrived and had their repast, they alllodged there to rest in peace for the night, as they were wont to do. Butin the slumber and stillness of the midnight hour, was tested thetreachery of the Queen, by the Masassaukas, in asking her consent tomassacre the Senecas in their unsuspecting slumber; her feelings havingbeen previously somewhat alienated from the Senecas, she was induced togive her consent, whereupon they were massacred; their number I have notbeen able to obtain. They were buried southwest from the Queen's house, the mound of which was perceptible until a few years ago, when it wascultivated. 

This breach of the law of that fort by the Queen giving consent in theshedding of blood in that sacred place, grated the conscience of theSquawkikows, and being alienated by the defeat they experienced a shorttime previous by the matches they had with the Senecas. 

This affair was kept secret for a while. At the same time the Squawkihowsurged the consent of the Queen for them to exterminate the Seneca nationand to take them on surprise, for, they said when they hear of themassacre, they will at once wage war against us. They finally prevailedon her, so she condemned the Seneca nation to be exterminated. 

At this time there was one warrior of the Senecas who had married intothe Squawkihows' nation and lived among them. When he heard that theQueen had given up the Seneca nation into the hands of the Squawkihows, to be exterminated, he resolved to go to a place called Tah-nyh-yea, among the Senecas--east side of Genesee river, on the Seneca river--wheredwelled the head Sachem of the Seneca nation, by the name of Onea-gah-re-tah-wa, and make his report to that venerable Sachem, the decision of theQueen, which was final. To accomplish this, without exciting thesuspicion of his family and neighbors, he went under the pretense ofgoing away to hunt on the lake shore of Ontario, and would not beexpected home in two or three days. Early one fine morning this warriorstarted on his high mission from his house, which was located near thefort (Gau-strau-yea). He went northerly and touched Lake Ontario, wherehe had a canoe for the purpose of hunting and fishing, in which heembarked and rowed eastward to the mouth of the Oswego river, and up theriver as far as the Seneca river: then up that river to the settlement ofthe Senecas. He there left his canoe and made for Tah-nyh-yea, and wentdirectly to the Sachem, (Onea-gah-re-tah-wa's) wigwam in the dead ofnight, and called him out doors. He there related to the Sachem thedecree of the Queen, concerning the Seneca nation and the massacre, andrequested him to keep secret the way he had received the message. Thewarrior immediately returned home in the same way that he came. 

In the morning the venerable Sachem went out early and gave the war cry, which denoted that they were massacred, that war was inevitable, and forthe warriors to rally and prepare for war. The nation soon gathered. Hethen related the message he had received during the night, and said hehad heard that some of their warriors were massacred at the fort (Gau-strau-yea), and that the Queen had decreed their extermination at thehand of the Squawkihows. He then appointed four warriors of the bestrunners to go and spy the fort and the settlement if there was anyindication of preparation for war, with instructions that with the veryfirst indication of a preparation for war that they should at oncedispatch one of their number home to make his report, and the others togo on and to observe the progress of the preparation and make theirreports accordingly. 

The four gallant warriors now made their way to the settlement at Gau-strau-yea. When they arrived, they saw only the eldest people, from aboutupwards of sixty-five years of age, and the younger children, from aboutfourteen years of age and under. While they were traveling they saw twoboys picking up sticks for firewood. One of them asked the smaller boywhere his father was. The bright little fellow spoke promptly and said, "Gone to war. " Before the older boy could divert his attention bytouching him, the little fellow finished his answer. This they took to benews, and immediately dispatched one of their number home to make thereport. When this one made his report to Onea-gah-re-tah-wa, he at oncedispatched runners to the other nations of the league to inform them ofwhat had happened to their father, the Seneca nation, and the desecrationof their fort. The three that were left after the one was dispatchedhome, went onto a settlement of the same nation at Gill Creek, aboveNiagara Falls, where they found the people the same as at Gau-straw-yea. The elders and the youngers only were at home. They also asked a boythere where his father was. He aswered: "At Kah-kwah-ka, " which is southof Buffalo. These three spies took pains to get at Kah-kwah-ka in thenight. When they got there they fouud a great multitude gathered, andengaged in the war dance. The spies went right among the multitudewithout being suspected, because their language was the same as theSquawkihows, and took part in the dances. They saw the warriors in theirdance have a head of a bear, tossing it about and striking it with thewar club, and at the same time exclaiming: "We will have the head ofOnea-gah-re-tah-wa, (the Seneca Sachem) and strike it thus" at the sametime hitting it with their club. And the war chief said that theywould start in the morning and on the third day they would have the headof Onea-gah-re-tah-wa strung up on a pole. With that the spies dispatchedhome the second one to make his report of what they saw and heard, andthis one retired from the crowd privately some little time beforedaybreak. The two still remained with the crowd, talking and chattingwith them as if they were one of their nation. 

In the morning the grand march took their place in the war path towardstheir intended destruction. The ablest warriors took the front rank; thencame the older ones; after them the boys upwards of fourteen years of ofage; lastly came the able bodied females. Thus they marched until thenext night, when they prepared ground for a dance, and went through thesame performance as the night before. Now the third spy withdrew from thecrowd just before daybreak to make his report and keep the Senecas postedin the advance of the enemy. On the second day the march was renewed, andproceeded in the same order as on the first day. The next night was alsospent as that of the last in flattering themselves of the wonderfulthings that they were to accomplish. About two hours before daybreak thelast spy also withdrew from the crowd and made for home, to inform themhow far off they were from the Seneca settlement. After the last one hadmade his report, Onea-gah-re-tah-wa arose from his seat, with thatmajestic movement which only would become him as the head Sachem of theSeneca nation, and said: "To you, first, my most beloved comrades, theChiefs and Sachems of our noble nation, I would bring to your minds thepast in a few words, and it may be for the last time. How often have wesat together around the council fire of our nation. I congratulate youall in the good feeling that has always prevailed in our deliberations ofvarious subjects in relation to the welfare and happiness of our nation, and more particularly our sisters and their offspring, and we have notbeen unmindful even of those that are not yet born, for in them have wehoped of the existence of our nation. Have not the nations of theIroquois respected and even honored your counsels around the greatcouncil fire of the league, and now is destruction awaiting your dawn?But if that is the will of the Great Spirit, by running we cannot fleefrom it. And to you, our sisters, have we not ever been mindful of you inour deliberations and ever wished you success: and have we not, as itwere, embraced you and your children in our arms to protect you? We nowcommend you to the Great Spirit, who is our helper. And now to you, mostnoble warriors, in whom the council looks for the enforcement of theirdecrees. In bringing difficulties and contentions among yourselves, havewe not brought back to you peace, by meting out to you justice; and inyour troubles have we not whispered in your ears words of consolation?And we have ever placed you close to our hearts. In you is the power ofthe nation, and in you we look for safety. You have understoodit that our nation has been given into the hands of our enemy by theQueen and we are now in jeopardy. As I have said, we cannot, by running, flee from the decree of the Great Spirit, but if He is for us we shallprevail. He will give strength to our bow, direct our arrows, give mightto our arms and direct our blows, and put to flight our enemy, and weshall conquer. He is able to give us peace in this our time of trouble, if we all but trust in Him. It is he that made us and He is able topreserve us from our enemies. Now my dear relatives in the different tiesof blood, it is not meet that we should have our blood spilt within ourdomain, nor to have the dead bodies of our enemies strewed within oursettlement. We must now march and meet our foe. We must not turn our heelto them; but if we are to be exterminated, let the last drop of Senecablood be spilt upon the bosom of our mother earth, and let the sun in theheavens be the witness that we die in the defence of our wives, childrenand homes, which is pleasing in the sight of the Great Spirit. "

They now made their march, and after they had advanced a number of milesthey met the enemy. It was now sometime in the afternoon. A desperatebattle ensued. The storm of the arrows headed with flint, and also thecreased poisoned arrows was kept up until evening, when a peculiar warcry was given, which indicated rest, at which in an instant the storm ofarrows ceased, when the Sachems of the two parties came near together anddeliberated on the conditions of rest during the night, that each partyshould retreat a ways and rest without either molesting the other duringthe night, but in the morning they should come together and resume thebattle. 

In the morning the battle was renewed, even with more vigor than the daybefore, until nearly noon, when the war cry of rest was again given. Thefight was again suspended for the purpose of taking refreshments. 

At this time Onea-gah-re-tah-wa said to the Chiefs of the Squawkihows, "While we are resting let us have a recreation by having a wrestlingbetween the two parties, and each one should have a war club in his belt, and the one that is defeated should die at the hands of his victor withthe war club. " The Squawkihows accepted the challenge. Then the wrestlingwas continued to several contests, in which the Senecas were victorious. There were several of the very ablest warriors of the Squawkihows killedin this simple contest of wrestling. 

They again resumed the battle. At this time the Senecas reserved quite anumber of their smartest warriors, with each of them a bunch of barkprepared for the purpose of tying prisoners. They were in the rear andlaid low. The battle was still more deepcrate. They finally came in hand-in-hand. Then they made use of their war clubs. At this time theSquawkihows summoned to their aid their reserved company, which they keptin the rear. The young women came on the flank of the Senecas' ranks, andbeat them with clubs, which made the Senecas falter for a while. Finallythey called on their reserved warriors, who made a desperate charge onthe enemy and made them retreat. The Senecas began taking prisoners. Theytied their hands behind them to trees. In this way they took a great manyprisoners, particularly the females. The warriors rallied and fought asthey retreated. After a while a company suddenly broke off from theirranks and ran away. In a moment they had disappeared in the forest. Thosethat remained rallied again and fought as they were retreating untilevening, when all at once the whole company wheeled right around, gave aspring, and off they went. The Senecas made their pursuit, every now andthen taking a prisoner until dark, when they rested and camped for thenight. 

The next morning they selected the best runners, the ablest bodied andthe most skilled in the arts of war, who were sent out to exterminate thenation, to begin at the settlement of fort Gau-strau-yea, and so on southto the other settlements of the nation. 

When the Seneca invaders came at the fort (Gau-strau-yea), they found itwas evacuated and all the settlement had fled. The trail they left behindpointed southward plainly. The invaders followed to the next settlementat Gill Creek, above Niagara Falls, which they found vacated. They stillfollowed on, bent on retaliation. They then came to the settlement ofKah-kwas, which they also found evacuated. They kept on the pursuit untilthey came to the settlement of the Eries, and also found it evacuated asthe others. Still they kept on their pursuit, and when they came to theAlleghany river they saw pieces floating, which indicated the making ofcanoes. They immediately ascended the river. After they had gone someways they found where the enemies had been encamped, and saw indicationswhere they had built several canoes. The fires indicated that they musthave just embarked that morning and rowed down the river. They they wentdown the river some distance, and finally gave up the chase. The invadersreturned to their settlement--the Seneca nation. A glorious victorycrowned their severe trial and labor. 

A grand council was called of the Seneca nation for the just returnedwarriors to make their report of the glory they had won, and the completeoverthrow of the enemy. After they had finished making their report agreat feast was made, and after that they were again permitted to smokethe calumet of peace, and once more settle down as heretofore, as one ofthe bright stars of heaven, among the several nations of the Iroquois. Atnight they had a general dance, both young and old, irrespective of sex, to celebrate the great victory they had won. 

The Squawkihows have never been heard of since, as a nation, to thepresent time. It is supposed that they must have gone in the far west andchanged their name: but this is merely a supposition. Those that theSenecas took captives are still among the different settlements of theSeneca nation, more particularly among the Cattaraugus reservation. 

That is the way the Senecas came in possession of so large a dominion. They held their domain east of the Genesee river, and also tookpossession of the dominion of the Squawkihows, which run from LakeOntario and along Niagara river and Lake Erie to the Pennsylvania line. 

The office of the Queen Ge-keah-sau-sa, of fort Gau-strau-yea, forseveral hundred years (it is said by the Senecas about six hundred yearsago she evacuated the fort), the Iroquois did not reordain, for thereason, as it is alleged by them, that the female is the weaker sex ofhumanity. Physically, it must follow that they are weaker also mentally, as it is evinced by the treachery of the Queen in her easily beingdecoyed in making her rash decision concerning the massacre in the fort, and also in the giving up of the Seneca nation in the hands of theirenemy. They considered it not prudent to vest so much authority in theweaker sex. And as no one has been considered capable or worthy of thehigh honor that Ge-keah-sau-wa once reigned, until about twenty-fiveyears ago, from the year 1878, there was a Virgin selected from among theTonawanda band of the Seneca nation by the name of Caroline Parker, sister to Eli Parker, once in General Grant's staff, and Commissioner ofIndian Affairs, who was ordained to the high office of Queen, or Ge-keah-sau-sa. She is now the wife of a noted Sachem of the Tuscarora nation, Mr. John Mount Pleasant, of no common wealth. She is located about twomiles southwest of the antique fort Gah-strau-yea, or Kienuka, on theTuscarora reservation, where she ever held open her hospitable house, notonly to the Iroquois, but of every nation, including the pale faces. Allegorical speaking, she has ever had a kettle of hominy hanging overher fire-place, ready to appease the hunger of those who trod herthreshold. 

 * * * * *

THE NEW RELIGION. 

About the year 1800 a new religion was introduced among the Six Nations, the exponent of which alleged to have received a revelation from theGreat Spirit, with a commission to preach to them the new doctrine inwhich he was instructed. This revelation was received in circumstances soremarkable, and the precepts he sought to inculcate contained inthemselves such evidences of wisdom and beneficence that he wasuniversally received among them, not only as a wise and good man, but asone commissioned by the Great Spirit to become their religious teacher. The new religion, as it has ever since been called, embodied all theprecepts of the ancient faith, recognized the ancient mode of worshipgiving it a new sanction of the Great Spirit, and also comprehend suchnew doctrines as came in aptly, to lengthen out and enlarge the originalsystem without impairing it. Charges of imposture and deception were atfirst preferred against him, but disbelief of his divine missiongradually subsided, until at the time of his death the wholeunchristianized portion of the Six Nations had become firm believers inthe new religion, which to the present day has continued to some extentas a prevailing faith. 

This singular person who was destined to obtain such a spiritual swayover the descendants of the ancient Iroquois was Ga-ne-o-di-yo, or"Handsomelake. " a Seneca sachem of the highest class, he was born at theIndian village of Ga-no-wau-ges, near Avon, about the year 1735, and diedat Onondaga in 1815, where he happened to be on one of his pastoralvisits. By birth he was a Seneca of the Turtle clan, and a half brotherto the celebrated Corn Planter by a common father. The most part of hislife was spent in idleness and dissipation during which time, although asachem and ruler among the Senecas for many years, and through the mostperilous time of their history, he acquired no particular reputation. Reforming late in life, in his future career he showed himself to bepossessed of superior talents and to be animated by a sincere and ardentdesire for the welfare of his race. 

At this period and for about a century preceeding, the prevailing habitof intemperance among the Iroquois was the fruitful source of theirdomestic trouble, this in connection with their political disastersseemed to threaten the speedy extinction of their race. A temperancereformation, universal and radical, was the main and ultimate object ofthe mission which he assumed, and upon which he chiefly used hisinfluence and eloquence through the remainder of his life. To secure amore speedy reception of his admonitions, he clothed them with divinesanction, to strengthen their moral principles, he enforced anew theprecepts of the ancient faith; and to insure obedience to his teachings, he held over the wicked the terrors of eternal punishment. Going fromvillage to village among the several nations of the league, with theexception of the christainized Oneidas and Tuscaroras, continuing hisvisits from year to year, preaching the new doctrine with remarkableeffect. Many abandoned their dissolute habits and became sober and moralmen; discord and contentions gave place to harmony and order, andvagrancy and sloth to ambition and industry. The origin of this projecthas at times been ascribed to Cornplanter as a means to increase his owninfluence, but this is not only improbable but is expressly denied. Themotives by which Handsomelake claimed to be actuated were entirely of areligious and benevolent character, and in pursuance of the injunctionsof his spiritual guides. 

At the time of his supernatural visitation, about the year 1800, Handsomelake resided at the village of Cornplanter, on the Alleghanyriver in the State of Pennsylvania. As he explained the case to hisbrethren, having lain ill for a long time he had given up all hope ofrecovery and resigned himself to die. When in the hourly expectation ofdeath, three spiritual beings in the form of men, sent by the GreatSpirit, appeared before him, each carried in his hand a shrub bearingdifferent kinds of berries, which, having been given him to eat, he wasby their miraculous virtue immediately restored to health. They afterwardrevealed to him the will of the Great Spirit upon a variety of subjects, and particularly in relation to the prevailing intemperance, commissioning him to promulgate these doctrines among the league, causinghim to see realities of the evil-minded, and to behold with his mortaleyes the punishment inflicted upon the wicked, that he might with morepropriety warn his people of their impending destiny. He was alsopermitted to behold the realm and felicities of the Heavenly residence ofthe virtuous. With his mind thus prepared, and stored with divineprecepts, and with his zeal enkindled by the dignity of his mission, Handsomelake at once commenced his labors. 

After his death, Sase-ha-wa, (Johnson) of Tonawanda, was appointed hissuccessor. The first and only person ever "raised up" by the Iroquois, and invested with the office of a supreme religious instructor--a sincerebeliever in the verity of Handsomelake's mission, and an eminently pureand virtuous man--Sase-ha-wa (Johnson) has devoted himself with zeal andfidelity to the duties of his office, as a spiritual guide and teacher ofthe Iroquois. He was a grand-son of Handsomlake, a nephew of Red Jacket, and was born at the Indian village of Ga-no-wan-ges, near Avon, about theyear 1774. 

At the condolence and religious councils of the Iroquois, which are stillheld at intervals of a few years, among the scattered descendants of thelong house, it has long been customary to set apart portions of two orthree days to listen to a discourse from Johnson upon the new religion. On these occasions he explains minutely the circumstance attending thesupernatural visitation of Handsomelake, and delivers the instructions, word for word, which he had been accustomed to give during his ownministration. Handsomelake professed to repeat the messages which weregiven to him from time to time by the celestial visitants, with whom healleged to be in frequent communication, and whom he addressed as hisspiritual guardian, thus enforcing his precepts as the direct command ofthe Great Spirit. 

At their councils and religious, festivals, it was customary for thechiefs and keepers of the faith to express their confidence in the newreligion, and to exhort others to strengthen their beliefs. The lateAbraham La Fort, an educated Onondaga Sachem, thus expressed himself uponthis subject at a condolence council of the league, held at Tonawanda aslate as October, 1847. 

"Let us observe the operations of nature. The year is divided intoseasons, and every season has its fruits. The birds of the air, thoughclothed in the same dress of feathers, are divided into many classes, andone class is never seen to associate or intermingle with any but its ownkind. So with the beasts of the field and woods. Each and every class andspecie have their own separate rules by which they seem to be governed, and by which their actions are regulated. These distinctions, classes andcolors the Great Spirit has seen fit to make. But the rule does not stophere. It is universal. It embraces man also. The human race was createdand divided into different classes, which were placed separate from eachother--having different customs, manners, laws and religions. To theIndians it seems that no more religion had originally been than was to befound in the operations of nature, which taught him that there was aSupreme Being, all powerful and all wise; and on this account, as well ason account of his great goodness, they learned to love and reverence Him. But these later times, when the restless and ambitious spirit of thewhiteskinned race had crossed the boundary line and made inroads upon themanners, customs and primitive religion of the Indian, the Great Spiritdetermined to and through His servant, Handsomelake, did reveal his willto the Indians. The substance of that will was no more than to confirmtheir ancient belief that they were entitled to a different religion--areligion adapted to their customs, manners and ways of thinking. "

As the discourses delivered by Johnson from time to time contains a veryfull exposition of their ancient beliefs and mode of worship, togetherwith the recent views introduced by Handsomelake, mingled up in onecollection, presenting probably a better idea of their ethical andreligious system than could be conveyed in any other manner, it is givenentire, and will explain itself as delivered, thus:

"The Mohawks, the Onondagas, the Senecas, and our children, the Oneidas, Cayugas and Tuscaroras, have assembled here to-day to listen to therepetition of the will of the Great Spirit, as communicated to us fromheaven through His servant, Handsomelake. 

"Chiefs, warriors, women and children, we give you a cordial welcome. Thesun has advanced far in its path, and I am warned that my time toinstruct you is limited to the meridian sun. I must hasten to perform myduty. Turn you minds to the Great Spirit, and listen with strictattention. Think seriously upon what I am about to speak. Reflect upon itwell, that it may benefit you and your children. I thank the Great Spiritthat He has spared the lives of so many of you to be present on thisoccasion. I return thanks to Him that my life is yet spared. The GreatSpirit looked down from Heaven upon the suffering and the wanderings ofthe red children. He saw that they had greatly decreased and degenerated. He saw the ravages of the firewater among them. He therefore raised upfor them a sacred inspiration, who, having lived and traveled among themfor sixteen years, was called from his labors to enjoy eternal felicitywith the Great Spirit In Heaven. Be patient while I speak. I cannot atall times arrange and prepare my thoughts with precision. But I willrelate what my memory bears. 

"It was in the month of June when Handsomelake was yet sick. He had beenill for years. He was accustomed to tell us that he had resigned himselfto the will of the Great Spirit. 'I nightly returned my thanks to theGreat Spirit, ' said he, 'as my eyes were gladdened at evening by thesight of the stars of heaven. I viewed the ornamental heaven at eveningthrough the opening in the roof of my lodge, with grateful feelings to myCreator. I had no assurance that I should at the next evening contemplateHis works. For this reason my acknowledgment to Him was more fervent andsincere. When night was gone, and the sun again shed its light upon theearth, I saw and acknowledged in the return of day His continued goodnessto me and to all mankind. At length, I began to have an inward convictionthat my end was near. I resolved once more to exchange friendly wordswith my people, and I sent my daughter to summon my brothers Cornplanterand Blacksnake. She hastened to do his bidding, but before she returnedhe had fallen into insensibility and apparent death. Blacksnake, uponreturning to the lodge, hastened to his brother's couch and discoveredthat portions of his body were yet warm. This happened at early daybefore the morning dew had dried. When the sun had advanced half way tothe meridian his heart began to beat, and he opened his eyes. Blacksnakeasked him if he was in his right mind, but he answered not. At meridianhe again opened his eyes, and the same question was repeated. He thenanswered and said, 'A man spoke from without and some one might comeforth. I looked and saw some men standing without. I rose, and as Iattempted to step over the threshold of my door I stumbled, and shouldhave fallen had they not caught me. They were three holy men who lookedalike and were dressed alike. The paint they wore seemed but a day old. Each held in his hand a shrub bearing different kinds of fruits. Oneof them addressing me said, 'We have come to comfort and relieve you;take of these berries and eat; they will restore you to health: we havebeen witnesses of your lengthy illness; we have seen with whatresignation you have given yourself up to the Great Spirit: we have heardyour daily return of thanks; He has heard them all; His ear has ever beenopen to hear; you was thankful for the return of night, when you couldcontemplate the beauties of heaven; you was accustomed to look upon themoon as it coursed in its mighty paths; when there were no hopes to youthat you would again behold these things, you willingly resignedyourself, to the mind of the Great Spirit; this is right; since, theGreat Spirit made the earth and put man upon it, we have been Hisconstant servants to guard and protect His works; there are four of us;some other time you will be permitted to see the other; the Great Spiritis pleased to know your patient resignation to His will; as a reward foryonr devotion He has cured your sickness; tell your people to assembleto-morrow, and at morn go in and speak to them. ' After they hadfurther revealed their intentions concerning him they departed. 

"At the time appointed Handsomelake appeared at the council and thusaddressed the people upon the revelations which had been made to him:

"'I have a message to deliver to you. The servant of the Great Spirit hastold me that I should yet live upon the earth to become an instructor tomy people. Since the creation of man the Great Spirit has often raised upmen to teach his children what they should do to please him; but theyhave been unfaithful to their trust. I hope I shall profit by theirexample. Your Creator has seen that you have transgressed greatly againstHis laws. He made men pure and good. He did not intend that he shouldsin. You create a great sin in taking the firewater. The Great Spiritsays you must abandon this enticing habit. Your ancestors have broughtgreat misery upon you. They first took the firewater of the white man, and entailed upon you its consequences. None of them have gone to heaven. The firewater does not belong to you. It was made by the white man beyondthe great waters. For the white man it is a medicine; but they, too, haveviolated the will of their Maker. The Great Spirit says drunkenness is agreat crime, and He forbids you to indulge in this evil habit. Hiscommand is to the old and young. The abandonment of its use will relievemuch of your sufferings, and greatly increase the comforts and happinessof your children. The Great Spirit is grieved that so much crime andwickedness should defile the earth. There are many evils which He neverintended should exist among His red children. The Great Spirit has formany wise reasons withheld from man the number of his days, but He hasnot left him without a guide, for He has pointed out to him the path inwhich he may safely tread the journey of life. 

"'When the Great Spirit made man He also made woman. He institutedmarriage, and enjoined upon them to love each other and be faithful. Itis pleasing to Him to see men and women obey His will. Your Creatorabhors a deceiver and a hypocrite. By obeying His commands you will diean easy and happy death. When the Great Spirit instituted marriage Heordained to bless those who were faithful with children. Some women areunfaithful and others become so by misfortune. Such have greatopportunities to do much good. There are many orphans and poor childrenwhom they can adopt as their own. If you tie up the clothes of an orphanchild the Great Spirit will notice it and reward you for it. Should anorphan ever cross your path be kind to him and treat him with tenderness, for this is right. Parents must constantly teach their children moralityand reverence for their Creator. Parents must also guard their childrenagainst improper marriages. They, having much experience, should select asuitable match for their child. When the parents of both parties haveagreed, then bring the young pair together and let them know what goodtheir parents have designed for them. If in time they so far disagreethat they cannot possibly live contented and happy with each other theymay separate in mutual good feeling, and in this it is no wrong. 

"'When a child is born to a husband and wife they must give great thanksto the Great Spirit, for it is His gift and an evidence of His kindness. Let parents instruct their children in their duty to the Great Spirit, totheir parents and to their fellowmen. Children should obey their parentsand guardians, and submit to them in all things. Disobedient childrenoccasion great pain and misery. They wound their parents' feelings andoften drive them to desperation, cause them great distress and finaladmission into the place of evil spirit. The marriage obligations shouldgenerate good to all who have assumed them. Let the married be faithfulto each other, that when they die it may be in peace. Children shouldnever permit their parents to suffer in their old age. Be kind to them, and support them. The Great Spirit requires all children to love, revereand obey their parents. To do this is highly pleasing to Him. Thehappiness of parents is greatly increased by the affection and theattention of their children. To abandon a wife or children is a greatwrong, and produces many evils. It is wrong for a father or mother-in-lawto vex a son or daughter-in-law, but they should use them as if they weretheir own children. It often happens that parents hold angry disputesover their infant child. This is also a great sin. The infant hears andcomprehends the angry words of its parents. It feels bad and lonely. Itcan see for itself no happiness in prospect. It concludes to return toits Maker. It wants a happy home, and dies. The parents then weepbecause their child has left them. You must put this evil practice fromamong you if you would live happy. 

"'The Great Spirit when He made the earth never intended that it should bemade merchandise, but His will is that all His creatures should enjoy itequally. Your chiefs have violated and betrayed their trust by sellinglands. Nothing is now left of our once large pobsessions save a few smallreservations. Chiefs and aged men, you, as men, have no lands to sell. You occupy and possess tract in trust for your children. You should holdthat trust sacred, lest your children are driven from their homes by yourunsafe conduct. Whoever sells land offends the Great Spirit, and mustexpect a great punishment after death. '"

Johnson here suspended the naration of the discourse of Handsomelake's, and thus addressed the council:

"Chiefs, keepers of the faith, warriors, women and children--You all knowthat our religion teaches that the early day is dedicated to the GreatSpirit, and that the late day is granted to the spirits of the dead. Itis now meridian, and I must close. Preserve in your minds that which hasbeen said. Accept my thanks for your kind and patient attention. It ismeet that I should also return my thanks to the Great Spirit that he hasassisted me thus far in my feeble frame to instruct you. We ask you allto come up again to-morrow at early day, to hear what further may besaid. I have done. "

The next morning, after the council had been opened in the usual manner, Johnson thus continued. 

"Relatives, uncover now your heads and listen. The day has thus faradvanced, and again gathered around the council-fire I see around me theseveral nations of the long house. This gives me great joy. I see alsoseated around me my counselors (keepers of the faith), who have beenregularly appointed, as is the custom of our religion. Greetings havebeen exchanged with each other. Thanks have been returned toHandsomelake. Thanks also have been returned to our Creator by thecouncil now assembled. At this moment the Great Spirit is looking uponthis assembly. He hears our words, knows our thoughts, and is alwayspleased to see us gathered together of good. The sun is now high, andsoon it will reach the middle heavens. I must therefore make haste. Listen attentively, and consider well what you shall hear. I returnthanks to our Creator, that He has spared your lives through the dangersof the darkness. I salute and return my thanks to the four CelestialBeings who have communicated what I am about to say to you. I returnthanks to my grandfather (Handsomelake), from whom you first heard what Iam about to speak. We all feel his loss. We miss him at our councils. Inow occupy his place before you, but I am conscious that I have not thepower which he possessed. 

"Counselors, warriors, mother sand children--Listen to good instruction. Consider it well. Lay it up in your hearts, and forget it not. OurCreator when He made us designed that we should live by hunting. Itsometimes happens that a man goes out for to hunt, leaving his wife withhis friends. After a long absence he returns and finds that his wife hastaken another husband. The Great Spirit says this is a great sin, andmust be put from among us. 

"The four messengers further said that it was wrong for a mother topunish a child with a rod. It is not right to punish much, and ourCreator never intended that children should be punished with a whip or beused with much violence. In punishing a refractory child water only isnecessary, and it is sufficient. Plunge them under. This is not wrong. Whenever a child promises to do better the punishment must cease. It iswrong to continue it after promises of amendment are made. Thus theysaid. 

"It is right and proper always to look upon the dead. Let your face bebrought near to theirs, and address them. Let the dead know that theirabsence is regretted by their friends, and that they grieve for theirdeath. Let the dead know, too, how their surviving friends intend tolive. Let them know whether they will so conduct themselves that theywill meet them again in the future world. The dead will hear andremember. Thus they said. 

"Continue to listen while I proceed to relate what further they said. OurCreator made the earth. Upon it He placed man, and gave him certain rulesof conduct. It pleased Him also to give them many kinds of amusement. Healso ordered that the earth should produce all that is good for man. Solong as he remains, it will not cease to yield. Upon the surface of theground berries of various kinds are produced. It is the will of the GreatSpirit that when they ripen we should return our thanks to Him, and havea public rejoicing for the continuance of these blessings. He madeeverything which we live upon, and requires us to be thankful at alltimes for the continuance of His favors. When our life (corn, &c, ), hasagain appeared, it is the will of the Great Spirit that we assemble for ageneral thanksgiving. It is His will also that His children be broughtand to participate in the feather dance. Your feast must consist of thenew production. It is proper at these times, should any present not havetheir names published, or any changes have been made, to announce themthen. 

"The festival must last four days. Thus they said. Upon the first day mustbe performed the feather dance. This ceremony must take place in theearly day, and cease at the middle day. In the same manner, upon thesecond day, is to be performed the Thanksgiving dance. On the third, theThanksgiving concert. Ah-do-weh is to be introduced. The fourth day isset apart for the peach-stone game. All these ceremonies instituted byour Creator must be commenced at early day, and cease at the middle day. At all these times we are required to return thanks to our GrandfatherHeno (Thunder) and his assistants. To them is assigned the duty ofwatching over the earth and all its produces for our good. The greatFeather and Thanksgiving dances are the appropriate ceremonies ofThanksgiving to the Ruler and Maker of all things. The Thanksgivingconcert belongs appropriately to our grandfathers. In it we return thanksto them. During the performance of this ceremony we are required also togive them the smoke of tobacco. Again we must at this time return thanksto our mother--the earth--for she is our relative. We must also returnthanks to our life and its sister. All these things are required to bedone by the light of the sun. It must not be protracted until the sun hashid its face and darkness surrounds all things. 

"Continue to listen. We have a change of season. We have a season ofcold. This is the hunting season. It is also one in which the people canamuse themselves. Upon the fifth day of the new moon Nis-go-wuk-na (aboutFebruary 1st), we are required to commence the annual jubilee ofthanksgiving to our Creator. At this festival all can give evidence oftheir devotion to the will of the Great Spirit, by participating in allof its ceremonies. 

"Continue to listen. The four Messengers of the Great Spirit have alwayswatched over us, and have ever seen what was transpiring among men. Atsome times Handsomelake was transported by them to the regions above. Helooked down upon the earth and saw an assembly. Out of it came a man. Hisgarments were torn, tattered, and filthy. His whole appearance indicatedgreat misery and poverty. They asked him how this spectacle appeared tohim. He replied that it was hard to look upon. They then told him thatthe man he saw was a drunkard; that he had taken the firewater and it hadreduced him to poverty. Again he looked and saw a woman, seated on theground. She was constantly engaged in gathering up and secreting abouther person her worldly effects. They said the woman you see isinhospitable. She is selfish to spare anything, and will never leave herworldly goods. She can never pass from earth to heaven. Tell this to yourpeople. Again he looked, and saw a man carrying in each hand large piecesof meat. He went about the assembly to give each a piece. This man theysaid is blessed, for he is hospitable and kind. He looked again, and sawstreams of blood. They said thus will the earth be if the firewater isnot put from among you. Brother will kill brother, and friend killfriend. Again they told him to look towards the east. He obeyed as far ashis vision reached. He saw the increasing smoke of numberlessdistilleries arising and shutting out the light of the sun. It was ahorrible spectacle to witness. They told him that here was the place thatmanufactured the firewater. Again he looked, and saw a costly house, madeand furnished by the pale faces. It was a house of confinement where werefetters, ropes and whips. They said those who persisted in the use offirewater would fall into this. Our Creator commands us to put thisdestructive vice far from us. Again he looked and saw variousassemblages. Some of them were unwilling to listen to instruction. Theywere rioters and took great pride in drinking the strong waters. Heobserved another group who were half inclined to hear, but thetemptations of vice that surrounded them allured them back, and they alsorevelled in the fumes of the firewater. He saw another assemblage who hadmet to hear instruction. This they said was pleasing to the Great Spirit. He loves those who will listen and obey. It has grieved Him that Hischildren are now divided by separate interests, and are pursuing so manypaths. It pleases Him to see His people live together in harmony andquiet. The firewater creates many dissensions and divisions among us. They said the use of it would cause many to die unnatural deaths. Many will be exposed to cold and freeze. Many will be burned, and otherswill be drowned while under the influence of the firewater. 

"Friends and relations, all these things have often happened. How many ofour people have frozen to death, how many have burned to death: how manyhave been drowned, while under the influence of the strong water. Thepunishment of those who use the firewater commences while they are yet onthe earth. Many are now thrown into houses of confinement by the palefaces. I repeat to you the Ruler of us all requires us to unite and putthis evil from among us. Some say the use of the firewater is not wrong, and that it is food. Let those who do not believe it is wrong make thisexperiment: Let all who use the firewater assemble and organize into acouncil, and those who do not into another council near them. A greatdifference will then be discovered. The council of drunkards will end ina riot and tumult, while the other will have harmony and quiet. It ishard to think of the great prevalence of this evil among us. Reform, andput it from among you. Many resolve to use the firewater until neardeath, when they will repent. If they do this nothing can save them fromdestruction, for medicine can then have no power. Thus they said. 

"All men were made equal by the Great Spirit, but He has given them avariety of gifts. To some a pretty face, to others an ugly one: to some acomely form, to others a deformed figure; some are fortunate incollecting around them worldly goods; but you are all entitled to thesame privileges, and therefore must put pride from among you. You are notyour own maker, nor the builders of your own fortunes; all things are thegifts of the Great Spirit, and to Him must be returned thanks for theirbestowal; He alone must be acknowledged as the giver. It has pleased Himto make differences among men, but it is wrong for one man to exalthimself above another. Love each other, for you are all brothers andsisters of the same great family. The Great Spirit enjoins upon all toobserve hospitality and kindness, especially to the needy and helpless, for this is pleasing to Him. If a stranger wanders about your abode, speak to him with kind words; be hospitable toward him; welcome him toyour home, and forget not always to mention the Great Spirit. In themorning give thanks to the Great Spirit for the return of day and thelight of the sun. At night renew your thanks to Him that His ruling powerhas preserved you from harm during the day and that night has again comein which you may rest your wearied bodies. 

"The four messengers said further to Handsomelake, 'Tell your people, andparticularly the keeper of the faith, to be strong-minded and adhere tothe true faith. We fear the evil-minded will go among them withtempations. He may introduce the fiddle; he may bring cards and leavethem among you; the use of these is a great sin. Let the people be ontheir guard and the keepers of the faith be watchful and vigilant thatnone of these evils may find their way among the people. Let the keepersof the faith preserve the law of moral conduct in all its purity. Whenmeetings are to be held for instruction and the people are preparing togo, the evil-minded is then busy. He goes from one to another whisperingmany temptations, by which to keep them away. He will even follow personsinto the door of the council and induce some at that time to bend theirsteps away; many resist until they have entered, and then leave. Thishabit once indulged in, obtains fast hold and the evil propensityincreases with age. This is a great sin, and should be at once abandoned. Thus they said. '

"Speak evil of no one; if you can say no good of a person, then besilent; let all be mindful of this, for these are the words of ourCreator. Let all strive to cultivate friendship with those who surroundthem. This is pleasing to the Great Spirit. 

"Counselors, warriors, women and children--I shall now rest. I thank youall for you kind and patient attention. I thank the Great Spirit that Hehas spared the lives of so many of us to witness this day. I request youall to come up again to-morrow at early day. Let us all hope that untilwe meet again the Creator and Ruler of us all may be kind to us andpreserve our lives, na-ho. "

The council on the following day was opened with a few short speeches bysome of the chiefs or keepers of the faith, returning thanks for theprivileges of the occasion, as usual at councils; after which Johnson, resuming his discourse, spoke as follows:

"Friends and relatives, uncover now you heads. Continue to listen to myrehearsal of the saying communicated to Handsomelake by the fourmessengers of the Great Spirit. We have met again around the councilfire. We have followed the ancient custom and greeted each other. This isright and highly pleasing to our Maker. He now looks down upon thisassemblage; He sees us all; He is informed of the cause of our gathering, and it is pleasing to Him. Life is uncertain; while we live let us loveeach other; let us sympathize always with the suffering and needy; let usalso always rejoice with those who are glad. This is now the third day, and my time for speaking to you is drawing to a close. It will be a longtime before we meet again; many moons and seasons will have passed beforethe sacred council-brand be again uncovered; be watchful, therefore, andremember faithfully what you may now hear. 

"In discoursing yesterday upon the duties of the keepers of the faith, Iomitted some important things. The Great Spirit created this office; Hedesigned that its duties should never end. There are some who areselected and set apart by our Maker to perform the duties of this office;it is therefore their duty to be faithful, and to be always watching. These duties they must ever perform during their lives. The faithful whenthey leave this earth will have a pleasant path to travel. The sameoffice exists in heaven, the home of our Creator. They will take the sameplace when they arrive there. There are dreadful penalties awiting thosekeepers of the faith who resign their office without a cause. Thus theysaid. 

"It was the original intention of our Maker that all our feasts ofthanksgiving should be seasoned with the flesh of wild animals, but weare surrounded by the pale faces, and in a short time the woods will allbe removed: then there will be no game for the Indians to use in theirfeasts. The four messengers said in consequence of this that we might usethe flesh of domestic animals. This will not be wrong. The pale faces arepressing upon every side. You must therefore live as they do. How far youcan do so without sin I will now tell you. You may grow cattle and foryourselves a comfortable dwelling house. This is not sin, and it is allyou can safely adopt of the customs of the pale faces. You cannot live asthey do. Thus they said. 

"Continue to listen. It has pleased our Creator to set apart as our lifethe three Sisters. For this special favor let us ever be thankful. Whenwe have gathered in our harvest let the people assemble and hold ageneral thanksgiving for so great a good. In this way you will show yourobedience to the will and pleasure of your Creator. Thus they said. 

"Many of you are ignorant of the spirit of medicine. It watches over usconstantly, and assists the needy whenever necessity requires. The GreatSpirit designed that some man should possess the gift and skill inmedicine, but He is pained to see a medicine man making exorbitantcharges for attending the sick. Our Creator made for us tobacco. Thisplant must always be used in administering medicine. When a sick personrecovers his health he must return his thanks to the Great Spirit bymeans of tobacco, for it is by His goodness that he is made well. He blesses the medicine, and the medicine man must receive as a rewardwhatever the gratitude of the restored may tender. This is right andproper. There are many that are unfortunate and cannot pay forattendance. It is sufficient for such to return thanks to the medicineman upon recovery. The remembrance that he has saved the life of arelative will be a sufficient reward. 

"Listen further to what the Great Spirit has been pleased to communicateto us. He has made us, as a race, separate and distinct from the palefaces. It is a great sin to intermarry and intermingle the blood of thetwo races. Let none be guilty of this transgression. 

"At one time the four messengers said to Handsomelake, 'Lest the peopleshould disbelieve you and not repent and forsake their evil ways, we willnow disclose to you the house of torment, the dwelling place of theevil-minded. ' Handsomelake was particular in describing to us all that hewitnessed, and the course which departed spirits were accustomed to takeon leaving the earth. There was a road which led upward; at a certainpoint it branched; one branch led straight forward to the house of theGreat Spirit, and the other turned aside to the house of torment; at theplace where the roads separated were stationed two keepers, onerepresenting the good and the other the evil spirit; when a personreached the fork, if wicked, by a motion of the evil keeper, he turnedinstinctively upon the road which led to the abode of the evil-minded;but if virtuous and good, the other keeper directed him upon the straightroad; the latter was not much traveled, while the former was sofrequently trodden that no grass could grow in the pathway. It sometimeshappens that the keepers have great difficulty in deciding which path theperson should take, when the good and bad actions of the individual werenearly balanced. Those sent to the house of torment sometimes remain oneday, (which is one year with us); some for a longer period. After theyhave atoned for their sins they pass to heaven; but when they havecommitted either of the great sins, (witchcraft, murder, or infantcide), they never pass to heaven, but are tormented forever. Having conductedHandsomelake to this place, he saw a large dark-colored mansion, covered with soot, and beside it stood a lesser one. One of the four thenheld out his rod, and the top of the house moved up until they could lookdown upon all that was within. He saw many rooms. The first object whichmet his eyes was a haggard-looking man, his sunken eyes cast upon theground, and his form half consumed by the torments he had undergone. Thisman was a drunkard. The evil-minded then appeared and called him by name. As the man obeyed his call, he dipped from a caldron a quantity of red-hot liquid and commanded him to drink it, as it was an article he loved. The man did as he was commanded, and immediately from his mouth issued astream of blaze. He cried in vain for help. The tormentor then requestedhim to sing and make himself merry as he had done while on earth, afterdrinking the firewater. Let drunkards take warning from this. Others werethen summoned. There came before him two persons who appeared to behusband and wife. He told them to exercise the privilege they were sofond of while on earth. They immediately commenced a quarrel of words. They raged at each other with such violence that their tongues and eyesran out so far they could neither see nor speak. This, said they, is thepunishment of quarrelsome and disputing husbands and wives. Let such alsotake warning, and lie together in peace and harmony. Next he called up awoman who had been a witch. First he plunged her into a caldron ofboiling liquid. In her cries of distress she begged the evil-minded togive her some cooler place. He then immersed her into one containingliquid at the point of freezing. Her cries were then that she was toocold. This woman, said the four messengers, shall always be tormented inthis manner. He proceeded to mention the punishment which awaits allthose who cruelly ill-treat their wives. The evil-minded next called up aman who had been accustomed to beat his wife. Having led him up to a red-hot statue of a woman, he directed him to do that which he was fond ofwhile upon earth. He obeyed, and struck the figure. The sparks flew inevery direction, and by the contact his arm was consumed. Such is thepunishment, they said, awaiting those who ill-treat their wives. Fromthis take seasonable warning. He looked again and saw a woman, whose armsand hands were nothing but bones. She had sold firewater to the Indians, and the flesh was eaten from her hands and arms. This, they said, wouldbe the fate of rum-sellers. Again he looked, and in one apartment saw andrecognized Ho-ne-ya-wus (farmer's brother), his former friend. He wasengaged in removing a heap of sand, grain by grain, and although helabored continually, yet the heap was not diminished. This, they said, was the punishment of those who sold land. Adjacent to the house oftorment was a field of corn filled with weeds. He saw a woman in theact of cutting them down, but as fast as this was done they grew upagain. This, they said, was the punishment of lazy women. It would beproper and right, had we time, to tell more of this place of punishment, but my time is limited and must pass to other things. 

"The Creator made men dependent upon each other. He made them sociablebeings: therefore, when your neighbors visit you set food before them. Ifit be your next door neighbor, you must give him to eat. He will partakeand thank you. "

"Again they said, 'You must not steal. ' Should you want for anythingnecessary, you have only to tell your wants and they will be supplied. This is right. Let none ever steal anything. Children are often temptedto take things home which do not belong to them. Let parents instructtheir children in this rule. 

"Many of our people live to a very old age. Your Creator says that yourdeportment toward them must be that of reverence and affection. Theyhave seen and felt much of the miseries and pains of earth. Be alwayskind to them when old and helpless. Wash their hands and face and nursethem with care. This is the will of the Great Spirit. 

"It has been the custom among us to mourn for the dead one year. Thiscustom is wrong. As it causes the death of many children, it must beabandoned. Ten days mourn for the dead, and not longer. When one dies, itis right and proper to make an address over the body, telling how muchyou loved the deceased. Great respect for the dead must be observed amongus. 

"At another time the four messengers said to Handsomelake that they wouldshow him the destroyer of Villages (Washington), of whom you have sooften heard. Upon the road leading to heaven he could see a light, faraway in the distance, moving to and fro. Its brightness far exceeded thebrilliancy of the noonday sun. They told him the journey was as follows:First they came to a cold spring, which was a resting place; from thispoint they proceeded into pleasant fairy grounds, which spread away inevery direction: soon they reached heaven; the light was dazzling:berries of every description grew in vast abundance: the size and qualitywere such that a single berry was more than sufficient to appease theappetite: a sweet fragrance perfumed the air; fruits of every kind metthe eye. The inmates of this celestial abode spent their time inamusement and repose. No evil could enter there. None in heaven evertransgress again: families are reunited and dwell together in harmony:they possessed a bodily form, the senses and the remembrance of earthlylife; but no white man ever enters heaven. Thus they said. He looked andsaw an inclosure upon a plain, just without the entrance of heaven. Within it was a fort. Here he saw the 'destroyer of villages, ' walking toand fro within the inclosure. His countenance indicated a great and goodman. They said to Handsomelake, 'The man you see is the only pale facethat ever left the earth; he was kind to you when on the settlement ofthe great difficulty between the Americans and the Great Crown (GreatBritain), you were abandoned to the mercy of your enemies. The Crown toldthe great American that as for his allies, the Indians, he might killthem if he liked. The great American judged that this would be cruel andunjust; he believed they were made by the Great Spirit, and were entitledto the enjoyments of life; he was kind to you and extended over you hisprotection: for this reason he has been allowed to leave the earth. Buthe is never permitted to go into the presence of the Great Spirit. Although alone, he is perfectly happy. All faithful Indians pass by himas they go to heaven. They see him and recognize him, but pass on insilence. No words ever pass his lips. 

"Frieads and relatives, it was by the influence of this great man thatwe were spared as a people, and yet live. Had he not granted as hisprotection, where would we have been? Perished--all perished. 

"The four messengers further said to Handsomelake that they were fearfulthat unless the people repent and obey his consmands, the forbearance andpatience of the Creator would be exhausted; that He would grow angrywith them and cause their increase to cease. 

"Our Creator, made light and darkness; He made the sun to heat andshine over the world; He made the moon, also, to shine by night and tocool the world, if the sun make it too hot by day. The keeper of theclouds, by direction of the Great Spirit, will then cease to act. Thekeeper of the springs and running brooks will cease to rule them for thegood of man. The sun will cease to fulfil its office. Total darkness willthen cover the earth. A great smoke will rise and spread over the face ofthe earth. Then will come out of it all monsters and poisonous animalscreated by the evil-minded, and they, with the wicked upon the earth, will perish together. 

"But before this dreadful time shall come, the Great Spirit will takehome to Himself all the good and faithful. They will lay themselves downto sleep, and from this sleep of death they will arise and go home totheir Creator. Thus they said. 

"I have done. I close thus, that you may remember and understand the fatewhich awaits the earth, the unfaithful and the unbelieving. Our Creatorlooks down upon us. The four Beings from above see us. They witness withpleasure this assemblage, and rejoice at the object for which it isgathered. It is now forty-eight years since we first began to listen tothe renewed will of our Creator. I have been unable, during the timealloted to me, to rehearse all the savings of Ga-ne-o-di-yo(Handsomelake); I regret very much that you cannot hear them all. 

"Counselors, warriors, women and children, I have done. I thank you allfor your attendance, and for your kind and patient attention. May theGreat Spirit, who rules all things, watch over and protect you from everyharm and danger while you travel the journey of life. May the GreatSpirit bless all, and bestow upon you life health, peace and prosperity:and may you in turn appreciate His great goodness. This is all. "

Sketches of an Iroquois Council, or Condolence. 

In giving the description of the condolence, I have chosen the followingwritings of Mr. G. S. Riley, of Rochester, to-wit:

A grand council of the confederate Iroquois was held Octobcr 1, 1845, atthe Indian councilhouse, on the Tonawanda reservation, in the county ofGenesee. Its proceedings occupied three days. It embraced representativesfrom all the six nations--the Mohawk, the Onondaga, the Seneca, theOneida, the Cayuga, and the Tuscarora. It is the only one of the kindwhich has been held for a number of years, and is probably the last whichwill ever be assembled with a full representation of the confederatenations. 

The Indians from abroad arrived at the council-grounds, or the immediatevicinity, two days previous, and one of the most interesting spectaclesof the occasion was the entry of the different nations upon the domainand hospitality of the Senecas, on whose grounds the council was to beheld. The representation of the Mohawks, coming as they did from Canada, was necessarily small. The Onondagas, with acting Todotahhoh, of theconfederacy, and his two counselors, made an exceedingly creditableappearance. Nor was the array of the Tuscaroras, in point of numbers, atleast, deficient in attractive and improving features. 

We called upon and were presented to Black Smith, the most influentialand authoritative of the Seneca sachems. He is about sixty years old, issomewhat portly, is easy enough in his manners, and is well disposed, andeven kindly towards all who convinced him that they have no sinisterdesigns in coming among his people. 

Jemmy Johnson is the great high priest of the confederacy. Though nowsixty-nine years old, he is yet an erect, fine-looking and energeticIndian, and is hospitable and intelligent. He is in possession of themedal presented by Washington to Red Jacket in 1792, which, among otherthings of interest, he showed us. 

It would be imcompatible with the present purpose to describe all theinteresting men who were assembled, among whom were Captain Frost, Messrs. Le Fort, Hill, John Jacket, Dr. Wilson and others. We spent muchof the time during the week in conversation with the chiefs and mostintelligent Indians of the different nations, and gleaned from them muchinformation of the highest interest, in relation to the organization, government, laws, religion and customs of the people and characteristicsof the great men of the old and once powerful confederacy. It is asingular fact, that the peculiar government and national characteristicsof the Iroquois is a most interesting field of research and inquiry, which has never been very thoroughly, if at all, investigated, althoughthe historic events which marked the proud career of the confederacy havebeen perseveringly sought and treasured up in the writings of Stone, Schoolcraft, Hosmer, Yates and others. 

Many of the Indians speak English readily, but with the aid andinterpretations of Mr. Ely S. Parker, a young Seneca of no ordinarydegree of attainment in both scholarship and general inteligence, andwho, with Le Fort, the Onondaga, is well versed in old Iroquois matters, we had no difficulty in conversing with any and all we chose to. 

About midday on Wednesday, October 1, the council commenced. Theceremonies with which it was opened and conducted were certainly unique--almost indescribable; and as its proceedings were in the Seneca tongue, they were in a great measure unintelligible, and in fact, profoundlymysterious to the pale faces. One of the chief objects for which thecouncil had been convoked, was to fill two vacancies in the Sachems ofthe Senecas, which had been made by the death of the former incumbents;and preceding the installation of the candidates for the succession therewas a general and dolorous lament for the deceased Sachems, the utteranceof which, together with the repetition of the laws of the confederacy, the installation of the new Sachems, the impeachment and disposition ofthree unfaithful Sachems, the elevation of others in their stead, and theperformance of the various ceremonies attendant upon these proceedings, consumed the principal part of the afternoon. 

At the setting of the sun a bountiful repast, consisting of aninnumerable number of rather formidable looking chunks of boiled freshbeef, and abundance of bread and succotash, was brought into the councilhouse. The manner of saying grace on this occasion was indeed peculiar. Akettle being brought, hot and smoking from the fire, and placed in thecenter of the council house, there proceeded from a single person, in ahigh shrill key, a prolonged and monotonous sound, resembling that of thesyllable _wah_ or _yah_. This was immediately followed by aresponsive but protracted tone, the syllable _whe_ or _swe_, and this concluded grace. It was impossible not to be somewhat mirthfullyaffected at the first hearing of grace said in this novel manner. It is, however, pleasurable to reflect that the Indians recognize the duty ofrendering thanks to the Divine Being in some formal way for the bountiesand enjoyments which He bestows; and, were an Indian to attend a publicfeast among his pace faced brethren, he would be affected perhaps to agreater degree of marvel at witnessing a total neglect of this ceremonythan we were at his singular way of performing it. 

After supper commenced the dances. All day Tuesday and on Wednesday, upto the time that the places of the deceased Sachems had been filled, everything like undue joyfulness had been restrained. This was requiredby the respect customarily due to the distinguished dead. But now thebereaved Sachems being again filled, all were to give utterance ofgladness and joy. A short speech by Capt. Frost, introductory to theenjoyments of the evening, was received with acclamatory approbation, andsoon eighty or ninety of these sons and daughters of the forest--the oldmen and the young, the maidens and the matrons--were engaged in thedance. It was indeed a rare sight. 

Only two varieties of dancing were introduced the first evening, thetrotting dance and the fish dance. The figures of either are exceedinglysimple, and but slightly different from each other. In the first named, the dancers all move round a circle in a single file, keeping time in asort of trotting step to an Indian song of yo-ho-ha, or yo-ho-ha-ha-ho, as sung by the leader, or occasionally by all conjoined. In the other, there is the same movement in single file round a circle, but every twopersons, a man and a woman, or two men, face each other, the one movingforward, the other backward, and all keeping step to the music of thesingers, who are now, however, aided by a a couple of tortoise or turtleshell rattlers, or an aboriginal drum. At regular intervals there is asort of cadence in the music, during which a change of position by allthe couples takes place, the one who had been moving backward taking theplace of the one moving forward, when all again move onward, one-half ofthe whole, of course, being obliged to follow on by dancing backwards. 

One peculiarity in Indian dancing would probably strongly commend itselfto that class among pale faced beau and belles denominated bashful;though, perhaps, it would not suit others as well. The men, or a numberof 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 athis side as he approaches and is immediately received into the circle. Consequently, the young Indian beau knows nothing of the tact required tohandsomely invite and gallantly lead a lady to the dance; and the youngIndian maiden, unannoyed by obnoxious offers, at her own convenience, gracefully presents her personage to the one she designs to favor, andthus quietly engages herself in the dance. And moreover, while an Indianbeau is not necessarily obliged to exhibit any gallantry as towards abelle till she has herself manifested her own good pleasure in thematter; so, therefore, the belle cannot indulge herself in vascilantflirtations with any considerable number of beaux without being at oncedetected. 

On Thursday the religious ceremonies commenced, and the council from thetime it assembled, which was about 11 o'clock A. M. , till 3 or 4 o'clockP. M. , gave the most serious attention to the preaching of Jimmy Johnson, the great high priest, and the second in the succession under the newrevelation. Though there are some evangelical believers among theIndians, the greater portion of them cherish the religion of theirfathers. This, as they say, has been somewhat changed by the newrevelation, which the Great Spirit made to one of their prophets aboutforty-seven years ago, and which, as they also believe, was approved byWashington. 

The profound regard and eneration which the Indians have ever retainedtowards the name and memory of Washington is most interesting evidence ofhis universally appreciated worth, and the fact that the red men regardhim not merely as one of the best, but as the very best man that ever hasexisted, or that will ever exist, is beautifully illustrated in asingular credence which they maintain even to this day, namely, thatWashington, is the only white man who has ever entered heaven and is theonly one who will enter there till the end of the world. 

Among the Senecas public religious exercises takes place but once a year. At these times Jimmy Johnson preaches hour after hour for three days, andthen rests from any public charge of ecclesiastical offices the remainingthree hundred and sixty-two days of the year. On this, an unusualoccasion, he restricted himself to a few hours in each of the last twodays of the council. We were told by young Parker, who took notes of hispreaching, that his subject matter on Thursday abounded in goodteachings, enforced by appropriate and happy illustrations and strikingimagery. After he had finished the council took a short respite. Soon, however, a company of warriors, ready and eager to engage in thecelebrated corn dance, made their appearance. They were differentlyattired. While some were completely enveloped in a closely-fitting andgaudy-colored garb, others, though perhaps without intending it, had madewonderfully close approaches to an imitation of the costume said to havebeen so fashionable in many parts of the State of Georgia during the lasthot summer, and which is also said to have consisted simply of a shirtcollar and a pair of spurs. But, in truth, these warriors, with shouldersand limbs in a state of nudity, with faces bestreaked with paints, withjingling trinkets dangling to their knees, and with feathered war capswaving above them, presented a truly picturesque and romantic appearance. When the center of the council house had been cleared and the musicianswith the shell rattlers had taken their places, the dance commenced, andfor an hour and a half--perhaps two hours--it proceeded with surprisingspirit and energy. Almost every posture of which the human frame issusceptible, without absolutely making the feet uppermost and the headfor once to assume the place of the feet, was exhibited. Some of theattitudes of the dancers were really imposing, and the dance as a whole, could be got up and conducted only by Indians. The women, in theperformance of the corn dance are quite by themselves, keeping time tothe beat of the shells and gliding along sideways, without scarcelylifting their feet from the floor. 

It would probably be well if the Indian everywhere could be inclined torefrain at least from the more grotesque and boisterous peculiarities ofthe dance. The influence of these cannot be productive of any good, andit is questionable whether it will be possible, so long as they areretained, to assimilate them to any greater degree of civilization, or tomore refined methods of living and enjoyment than they now possess. Thesame may be said of certain characteristics of the still more Vandalicwar dance. This, however, was not introduced at the council. 

A part of the proceedings of Friday, the last day of the council, boreresemblance to those of the preceding day. Jimmy Johnson resumed hispreaching, at the close of which the corn dance was again performed, though with far more spirit and enthusiasm than at the first. Double thenumbers that then appeared, all hardy and sinewy men, attired in originaland fantastic style, among whom was one of the chiefs of the confederacy, together with forty or fifty women of the different nations, now engaged, and for more than two hours persevered in the performance of the variouscomplicated and fatigueing movement of this dance. The appearance of thedusty throng, with its increased numbers, and of course proportionablyincreased resources for the production of shrill whoops and noisystamping, and for the exhibition of striking attitudes and rampantmotions, was altogether strange, wonderful and seemingly superhuman. 

After the dance had ceased, another kind of sport--a well contested footrace--claimed attention. In the evening, after another supper in thecouncil house, the more social dances--the troting, the fish, and one inwhich the women alone participated--were resumed. The fish dance seemedto be the favorite, and being invited to join in by one of the chiefs, weat once accepted the invitation, and followed in mirthful chase ofpleasure with a hundred forest children. Occasionally the dances arecharacterized with ebulitions of merriment and flashes of real fun, butgenerally a singular sobriety and decorum are observed. Frequently, whengazing at a throng of sixty or perhaps one hundred dancers, we have beenscarcely able to decide which was the most remarkable, the staid andimperturable gravity of the old men and women, or the complete absence oflevity and frolicsomeness in the young. 

The social dances of the evening, with occasional speeches from thesachems and chiefs, were the final and concluding ceremonies of thissingular but interesting affair. Saturday morning witnessed theseparation of the various nations and the departure of each to theirrespective homes. 

The writer would liked to have said a word or two or relation to thepresent condition and prospects of the Indians, but the original designin regard to both the topics and brevity of this writing having beenalready greatly transcended, it must be deferred. The once powerfulconfederacy of the Six Nations, occupying in its palmy days the greaterportion of New York State, now number only a little over 3, 000. Even thisremnant will soon be gone. In view of this, as well as of the known factthat the Indian race is everywhere gradually diminishing in numbers, thewriter cannot close without invoking for this unfortunate people renewedkindliness, sympathy and benevolent attention. It is true, that with somefew exceptions, they possess habits and characteristics which render themdifficult to approach; but still, they are only what the creator of usall has made them. And let it be remembered, it must be a large measureof kindliness and benevolence that will repay the injustice and wrongsthat have been inflicted upon them. 

ATOTARHO. 

Atotarho, who by tradition was an Onondaga, is the great embodiment ofthe Iroquois courage, wisdom and heroism, and he is invested withallegoric traits which exalt him to a kind of superhuman character. Unequalled in war and arts his fame spread abroad, and exalted theOnondaga nation in the highest scale. He was placed at the head of theconfederacy, and his name was used after his death as an examplar ofglory and honor. While like that of Caesar, it became perpetuated as theofficial title of the presiding Sachem of the confederacy. He was a manof energy and renown. And such was the estimation in which he was held inhis life time, and the popular veneration for his character after death, that, as above denoted, his name became the distinctive title for theoffice, and is not yet extinct, although the tribes have no longer war toprosecute or foreign embassadors to reply to. 

 * * * * *

IROQUOIS LAWS OF DESCENT. 

At the establishment of the confederacy, fifty sachems were founded anda name assigned to each, by which they are still known, and these namesare kept as hereditary from the beginning to the present time. There werealso fifty sub-sachems, or war chiefs--that is, to every sachem was givena war chief, to stand behind him to do his biddings. These sachemshipswere, and are still confined to the five nations; the Tuscaroras wereadmitted into the confederacy without enlarging the framework of theleague, by allowing them their own sachems and sub-sachems, or warchiefs, as they inherited from their original nation of North Carolina. 

But how, it may be asked, is a government so purely popular and so simpleand essentially advisory in its character, to be reconciled with the lawsof hereditary descent, fixed by the establishment of heraldic devices andbringing its proportion of weak and incompetent minds into office, andwith the actual power it exercised and the fame it acquired. To answerthis question, and to show how the aristocratic and democratic principleswere made to harmonize in the Iroquois government, it will be necessaryto go back and examine the laws of descent among the tribes, togetherwith the curious and intricate principles of the clans or tribal bond. 

Nothing is more fully under the cognizance of observers of the mannersand customs of the Indians, than the fact of the entire nation or tribebeing separated into distinct clans, each of them distinguished by thename and device of some quadruped, bird, or other object in the animalkingdom. This device is called by the Tuscaroras Or-reak-sa (clan). TheIroquois have turned it to account by assuming it as the very basis oftheir political and tribal bond. 

A government wholly verbal must be conceded to have required thisproximity and nearness of access. The original five nations of theIroquois were, theoretically, separated into eight clans or originalfamilies of kindreds, who are distinguished respectively by the clans ofthe wolf, bear, turtle, deer, beaver, falcon, crane and the plover. Ifind that there is a little difference in the clans of the Tuscaroras, which are the bear, wolf, turtle, beaver, deer, eel and snipe. It iscontrary to the usage of the Indians that near kindred should intermarry, and the ancient rule interdicts all intermarriage between persons of thesame clan. They must marry into a clan which is different from their own. A Bear or Wolf male cannot marry a Bear or Wolf female. By this customthe purity of blood is preserved, while the ties of relationship betweenthe clans themselves is strengthened or enlarged. 

The line of descent is limited exclusively in the female's children. Owing to this arrangement, a chieftain's son cannot succeed him inoffice, but in case of his death, the right of descent being in hismother, he would be succeeded, not by one of his male children, but byhis brother; or failing in this then by the son of his sister, or by somedirect, however remote, descendent of a maternal line. 

It will be noticed that the children are not of the same clan as theirfather, but are the same as their mother. Thus, he might be succeeded byhis own grandson, by the son marrying in his father's clan, and not byhis daughter. It is in this way that the chieftainship is continuallykept in a family dynasties in the female line. 

While the law of descent is fully recognized, the free will of the femaleto choose a husband from any of the clans, excluding only her own, ismade to govern and determine the distribution of political power, and tofix the political character of the tribe. Another peculiarity may be herestated. In choosing a candidate to fill a vacancy of the chieftainship, made either by death or misconduct, the power is lodged in the olderwomen of the clan to choose the candidate, and then to be submitted forthe recognition of the chiefs and sachems in council, for the wholenation. If approved, a day is appointed for the recognition also of theSix Nations, and he is formally installed into office. Incapacity isalways, however, without exception, recognized as a valid objection tothe approval of the council. 

LEGENDARY. 

On long winter evening the Indian hunters gatherd around their fireside, to listen to the historical traditions, legends of war and hunting, andfairy tales which had been handed down through their fathers and father'sfathers, with scarcely any variation for centuries, kindling theenthusiasm of the warrior and inspiring the little child some day torealize similar dreams, and hand his name down to posterity as the authorof similar exploits. 

They have superstitious fears of relating fables in summer: not untilafter snow comes will they relate of snakes, lest they should creep intotheir beds, or of evil genii, lest they in some way be revenged. 

It is very difficult for a stranger to rightly understand the morals oftheir stories, though it is said by those who know them best, that tothem the story was always an illustration of some moral or principle. 

To strangers they offer all the rites of hospitality, but do not opentheir hearts. If you ask them they will tell you a story, but it will notbe such a story as they tell when alone. They will fear your ridicule andsuppress their humor and pathos: so thoroughly have they learned todistrust pale faces, that when they know that he who is present is afriend, they will still shrink from admitting him within the secretportals of their heart. 

And when you have learned all that language can convey, there are still athousand images, suggestions and associations recurring to the Indian, which can strike no chord in your heart. The myriad voices of nature aredumb to you, but to them they are full of life and power. 

NO. 1. --THE HUNTER AND MEDICINE LEGEND. 

There once lived a man who was a great hunter. His generosity was thetheme of praise in all the country, for he not only supplied his ownfamily with food, but distributed game among his friends and neighbors, and even called the birds and animals of the forest to partake of hisabundance. For this reason he received the appellation of "Protector ofBirds and Animals. "

He lived a hunter's life till war broke out between his own and somedistant nation, and then he took the war path. He was as brave a warrioras he was a skillful hunter, and slew a great multitude of the enemy, till all were lying dead around him, except one, who was a _mighty manof valor_, and in an unguarded moment the hunter received a blow fromhis tomahawk on the head, which felled him to the earth; his enemy thentook his scalp and fled. 

Some of his own party saw what befell him, and supposing him dead lefthim on the field of battle; but a fox who had wandered this wayimmediately recognized his benefactor. Sorrowful indeed, was he to findhim thus slain, and began to revolve in his mind some means of restoringhim to life. "Perhaps, " said he, "some of my friends may know of amedicine by which his wounds may be healed, and he may live again. " Sosaying, he ran into the forest and uttered the "death lament, " which wasthe signal for all the animals to congregate. From far and near theycame, till hundreds and thousands of every kind had assembled around thebody of the hunter, eagerly inquiring what had happened. The foxexplained he had accidentally came that way and found their friendstretched lifeless upon the earth. The animals drew near and examined himmore closely, to be sure that life was extinct; they rolled him over andover on the ground and were satisfied that he was dead, there was not asingle sign of life. 

Then they held a grand council of which the bear was the speaker. Whenall were ready to listen, he asked if any one present was acquainted withany medicine which would restore the dead man to life. With greatalacrity each one examined his medicine box, but finds nothing adapted tothis purpose. Being defeated in their noble object of restoring theirfriend, all join in a mournful howl--a requiem for the dead. Thisattracted a singing bird, the oriole, who came quietly to learn the causeof the assembling of the great concourse and their profound lamentation. The bear made known the calamity which had befallen them, and as thebirds would feel themselves equally afflicted, he requested the oriole tofly away and invite all the feathered tribes to come to the council andsee if their united wisdom cannot devise a remedy that will restore theirfriend to life. 

Soon were assembled all the birds of the air, even the great eagle of theIroquois, which was seldom induced to appear upon the earth, hastens topay her respects to the remains of the renowned and benevolent hunter. All being satisfied that he was really dead, the united council of birdsand animals, which remained convened, decided that his scalp must berecovered, saying that any bird or animal who pleased might volunteer togo on this mission. The fox was the first to offer his services anddeparted full of hope that his zeal would be crowned with success. Butafter many days he returned, saying he could find no trace of man'sfootsteps, not a chick or child belonged to any settlement The great lovewhich they bore their friend prompted several others to go upon the samemission, and to the animals belonged the first right as they had firstfound him; but at length the birds were anxious to show their devotionand the pigeon hawk begged leave to make the first flight, as he was moreswift of wing than any other and could visit the whole world in theshortest space of time. They had scarcely missed him when he returned: hesaid he had been over the entire earth and found it not. They did notconsider his voyage satisfactory, as he had flown so swiftly that it wasimpossible for him to see anything distinctly by the way. 

Next the white heron proposed that he be sent, because of being so slowof wing he could see every object as he passed. On his aerial voyage hediscovered a plain covered with the vines of the wild bean, laden withthe delicious fruit; it was too great a temptation for him to resist, andhe descended to enjoy a feast. So gluttonously did he partake that hecould not rise again from the earth, and the council after many days ofanxious waiting, called for a substitute. Here the crow came forward andacknowledged his fitness for such, an office, as he was also slow of wingand was accustomed to hover settlements and discern them afar off, hewould not be suspected of any particular design should he linger near theone that contained the scalp. 

The warrior who possessed the coveted treasure knew the birds and animalswere holding council on the field of battle to devise means to recoverit, but when the crow drew near he was not alarmed. The smoke of thewigwams indicated a settlement and as the crow sailed lazily through theair at a great height above the roofs of the cabins, he espied the scalpwhich he knew must be the one he sought, stretched out to dry. 

After various unsuccessful strategems, he was able to seize it, and flewaway to exhibit his trophy to the council. 

Now, they attempted to fit it to his head, but, being dry, it wasimpossible; so search was made to find something with which to moistenit, but in vain. Then slowly moved forward the great eagle, and bids themlisten to his words. 

"My wings are never furled; night and day, for years and hundreds ofyears, the dews of heaven have been collected upon my back, as I sat inmy nest above the clouds. Perhaps these waters may have a virtue noearthly fountain can possess, we will see. "

Then she plucked a feather from her wing and dipped it in the deweyelixir, which was then applied to the shriveled scalp, and lo! it becamepliable and fresh as if just removed. Now it would fit, but there must bea healing power to cause the flesh to unite, and again to awaken life. 

All were anxious to do something in the great work, therefore all wentforth to bring rare leaves, flowers, barks, the flesh of animals and thebrain of birds, to form a healing mixture. When they returned it wasprepared, and having been moisted with the dew, was applied to the scalp, and instantly adhered to it and became firm. This caused the hunter tosit up; he looked around in astonishment upon his numerous friends, unable to divine the meaning of so strange an assemblage. 

Then they bade him stand upon his feet and told him how he was found deadupon the plain and how great was the lamentation of all those who had solong experienced his kindness, and the efforts they had made to restorehim to life. They then gave him the compound which had been the means ofrestoring him to life, saying, "it was the gift of the Great Spirit toman. He alone had directed them in the affairs of the council, hadbrought the eagle to furnish the heavenly moisture, and gave them wisdomin making the preparation, that they might furnish to man a medicinewhich should be effectual for every wound. "

When they had finished the animals departed to their forest haunts, theeagle soared again to his eyrie, and the birds of the air flew away totheir nests in the tall trees, all happy and rejoicing that they hadaccomplished this great good. 

The hunter returned to his home and spread abroad the news of the miracleand the knowledge of the wonderful medicine, which is used to this dayamong the Iroquois by those who are the favorites of the Great Spirit. 

NO. 2. 

An Indian hunter went forth to hunt, and as he wandered through theforest he heard a strain of beautiful music far off among the trees. Helistened, but could not tell whence it came; he knew it could not be byany human voice, or from any instrument he had ever heard. As it camenear it ceased. The next evening he went forth again, but he heard nomusic, and again, but in van. 

Then came the Great Spirit to him in a dream and told him to fast, washhimself till he was purified, then he might go forth and would hear againthe music. So he purified himself and went again among the dark trees ofthe forest, and soon his ear caught the sweet strains, as he drew nearthey became more beautiful; he listened till he learned them and couldmake the same sweet sound, then he knew that it was a plant with a tallgreen stem and long tapering leaves. He took his knife and cut the stalk, but ere he had scarcely finished, it healed and was the same as before;he cut it again, and again it healed. Then he knew it would healdiseases, he took it home, dried it by the fire, pulverized it, andapplied a few particles of it to a dangerous wound; no sooner had ittouched the wound than it was healed. Thus the Great Spirit taught theIndian the nature of medicinal plants, and directed him where they wereto be found, when and how used. 

MEDICINE LEGENDS. 

The two above are the legends concerning the principal medicines usedamong the Iroquois. The ancient manner of administering them, was to takea small wooden goblet and go to a running stream, dipping toward the waywhich the stream ran, fill the goblet and return, place it near the firewith some tobacco near it; a prayer is offered while tobacco is thrownupon the fire, that the words may ascend upon the smoke. 

The medicine is placed on a piece of skin near the goblet, being veryfinely pulverized, is taken up with a wooden spoon and dusted upon thewater in three spots, in the form of a triangle, thus--

 ** *

The medicine man then looks at it critically, if it spreads over thesurface of the water and whirls about, it is a sign that the invalid willbe healed; if it sinks directly in the places where it was put, there isno hope, the sick person must die and the whole is thrown away. 

Once in six months there is a great feast made, at the hunting season infall and spring. On the night of the feast as soon as it is dark, all whoare present assemble in one room, where no light or fire is allowed toburn, and placing the medicine near the covered embers, the tobacco byits side, they commence singing, which proclaims that the crows arecoming to their feast, and also many other birds and various animals, the brains of whose species form part of their medicine. At the end ofthe song some one imitates the caw of a crow, the songs of the birds, thehowls of the wolf, etc. , as if the animals were present. 

Three times in the course of the night they offer a prayer, whilethrowing tobacco on the smothered flames, asking that the people may beprotected from all harm, and if they receive wounds that the medicine maybe effectual in healing them. 

At the commencement of the ceremonies the doors are locked, and no oneis allowed to enter or leave the house while they continue; neither isany one allowed to sleep, as that would spoil the medicine. The feastbegins just before the dawn of day. The master of ceremonies first takesa deer's head, bites off a piece, imitates the cry of a crow and passesthe head of the animal to another, who does the same, till all havetasted and imitated the peculiar note of some bird or animal. 

As soon as it begins to be light the presiding officer takes a duck'sbill, and dipping it full of the medicine, gives it to each one present, who puts it in a bit of skin and wraps it in several coverings, keeps itcarefully until the next semi-annual feast. The skin of a panther ispreferred for the first envelope if it can be obtained. 

Those who take part in the ceremonies are medicine men. Chiefs areallowed to be present; also, any who have been cured of any disease bythe medicine. 

Without the building the young people gather for merriment, and thefragments of the feast are given to them when it is finished. 

When the medicine described in the second legend is used, the tune issung which was heard at its discovery, both at the ceremonies of thefeast and the time of administering it. 

They seem to think the ceremonies effectual in making the medicinalqualities of the compound imperishable. Each medicine man has a largequantity which he keeps in a bag, and in order not to exhaust the whole, now and then, adds pulverized corn roots, squash vines, etc. , andwhenever it is administered several persons assemble and sing. Both kindsare considered especially useful in healing wounds received in war. 

In reading the first legend there will be seen very humorous allusions tothe habits of the pigeon, heron and crow, and there is a curiousinvention inspiring faith in the means used in healing. I have seen manywho affirmed that they had tested the wonderful powers of each. 

 * * * * *

CIVILIZATION. 

Whatever may be the theories on the subject of Indian civilization, Ithink it must be evident that the present position of the Tuscaroranation on their reservation, is extremely favorable for the attainment ofthat object. They can no longer live by the chase. It is not now withthem as it was with the Indians on the Delaware, when William Penn said, "their pleasures feed them--hunting, fishing and fowling. " Surrounded bythe white settlements, placed in the vicinity of cities and towns, theyare obliged to apply to agriculture and other modes of labor, for themeans of subsistence. They are now building good houses, plantingorchards of various kinds of fruit, raising stock, etc. ; they have horsesand carriages. Artificial wants--the very pillars of civilization--areincreasing upon them. These require exertion, call into action theirmental faculties, force them to provide for coming exigencies, graduallytames down their wild nature, and prepares them for that subdued, butimproved state, in which alone is to be found the highest point ofcultivation, as well as the highest enjoyment intended for man in thisprobationary world. 

If this experiment fails, we may, with melancholy, certainly look forwardto a period when this futile branch of the human family shall be sweptinto oblivion, when the fine sounding names of the lofty mountains, thenoble rivers, the splendid cataracts, the great inland seas and thesilvery lakes will be the sole memorials of a race, that, only two orthree centuries ago, covered the face of this vast continent. 

On the other hand, if this experiment should succeed, it will open a doorof hope for the preservation, or if we may use the term, physicalsalvation of this apparently doomed race. It may encourage thephilanthrophist to stretch forth his hand for the protection of the yetremaining tribes beyond the Mississippi; and the child may already beborn, who will live to behold that vast wilderness thickly dotted overwith Indian communities, with towns, villages, farms and manufacturinghamlets. They may live to see the hoe and the spade take the place of thebow and the tomahawk; the lion and the lamb feeding together; the swordbeaten into a plowshare, and the spear into a pruning hook. 

DOMESTIC. 

In the first place, to women, in every well regulated society, should becommitted the management of the families and the business connected withthe household concerns, and they should be qualified to exercise asalutary influence within their appropriate sphere. 

Secondly, as mothers they are responsible for the nursing and rearing oftheir children and for the proper sustenance of them in early life. Theyare also responsible for the habits of their children, includingcleanliness and general propriety of behavior. 

A sensible, judicious mother can greatly control her children in thesematters; she can make them modest or impertinent, ingenuous or deceitful, fearful or intrepid. The germ of all these traits of character exist inchildhood, and a mother can repress or strengthen them. 

Thirdly, a mother is responsible for the principles her children mayentertain in early life, and it is for her to say whether they shall beimbued with sentiments of honesty, industry and morality, or with thoseof a contrary character--fraud, idleness and dishonesty. 

She is, to a very considerable extent responsible for the temper anddisposition of her children. Constitutionally he may be irritable orrevengeful, but she may correct or repress these passions and in theirplaces instil better feelings. 

Lastly, and above all, she is responsible for the religious education ofher children. The beginning of wisdom is a reverence for our creator, andobedience to his requirings; and this is within the power of every goodmother to inculcate and cherish in the hearts of her children; at thesame time it is the most important duty she owes them, and theirusefulness and character throughout life may depend upon her correct andfaithful discharge of it. 

If these be the appropriate duties and obligations of a mother, will itnot be vain to expect that the Indian warrior will be qualified for thatstation, or that they will be in a condition to give a proper educationto their children, or train them up in habits or principles that willrender them intelligent and good citizens, whilst they themselves areleft in ignorance, and while, instead of devoting their time andattention to his discharge of these high moral duties, they are held in astate of servile degradation and compelled to perform all the menialdrudgeries of life?

Women are created by Providence equal to men in everything except merephysical strength. Generally, they have much more discretion, andcertainly are far more virtuous. They were designed to exercise aconservative influence in society and should be placed in a positionwhich would enable them to fulfill this-most important office; forhistory confirms the deeply interesting fact, that no people ever yetwere elevated to the rank of civilization, while their females were heldin a servile condition, and we are also admonished by experience, that nocommunity can be virtuous and happy, which is not chastened by thecontrolling example of female delicacy and refinement. 

These views are submitted to the consideration of the Tuscaroras, in thehope that they will receive their serious attention, and lead to theadoption of an improved and proper division of the employments, both ofthe men and women of the nation; especially to the extension of more caretowards the suitable education of their females, and the consequentelevation of the Tuscarora women to their appropriate station anddignity, as the wives and rational companions of intelligent and educatedhusbands. 

In my communications, I have not felt it my duty to call your attentionto any particular forms or observances in relation to your religiousobligations. I believe that God is a spirit, and true worship to Him canonly be performed in spirit and in truth. I also believe that howeverdiversified the human family may be in regard to the circumstances inwhich they may be placed, all stand equally before their creator, asobjects of His care and personal regard; in His great mercy He visits uswith remorse and sadness, when we have wilfully done what we know to bewrong, and which, if persisted in, might lead us to destruction; and itis He who fills our hearts with peace and consolation when we do thatwhich we believe to be right. His goodness is not limited to any peopleor place nor, is that adoration which is due to Him confined withintemples built with human hands, or restricted to any particular form; Heis everywhere present and in every place; the incense of a pious, devotedheart, may acceptably be offered to Him in the rude homes of the red man. 

The plants of the earth are not more directly under the influences of thenatural light and warmth by which they are nourished, than is theimmortal soul or spirit of man under the immediate care and sustainingsupport of the divine presence, which is always near and round about us;for it is in Him we live, and move, and have our existence. 

Deeply impressed with the certainty of these truths, and fully believingHe will never fail to lead in the paths of safety and peace, those whosincerely look to Him for instruction and faithfully follow His counsel, I recommend you, with myself, carefully to attend to His manifestationsof light and truth upon our minds, which will never deceive nor mslead, but, if obeyed, wisely conduct us through the dangers of this life, andfinally will prepare us for a happy admission into the realms of eternalrest. 

Osteological Remains. 

"In the town of Cambria, six miles west of Lockport, a Mr. Hammon, whowas employed with his boy in hoeing corn, in 1824, observed some bones ofa child, exhumed. No farther thought was bestowed upon the subject for atime, for the plain of the Ridge was supposed to have been the site of anIndian village, and this was supposed to be the remains of some child whohad been recently buried there. Eli Bruce, hearing of the circumstance, proposed to Mr. H. That they should repair to the spot, with suitableinstruments, and endeavor to find some relics. The soil was a light loam, which would be dry and preserve bones for centuries without decay. Asearch enabled them to come to a pit but a slight distance from thesurface. The top of the pit was covered with small slabs of the Medinasandstone, and was twenty-four feet square, four and a half feet deep, planes agreeing with the four cardinal points. It was filled with humanbones of both sexes and ages. They dug down at one extremity and foundthe same layers to extend to the bottom, which was the dry loam, and fromtheir calculations, they deduced that at least four thousand souls hadperished in one great massacre. In one skull two flint arrow-heads werefound, and many had the appearance of having been fractured and cleftopen by a sudden blow. They were piled in regular layers, but with noregard to size or sex. Pieces of pottery were picked up in the pit, andhad also been plowed up in the field adjacent. Traces of a log councilhouse were plainly discernable. For, in an oblong square, the soil waspoor, as if it had been cultivated, till the whites broke it up, andwhere the logs of the house had decayed, was a strip of rich mould. Amaple tree, over the pit, being cut down, two hundred and fiftyconcentric circles were counted, making the mound to be A. D. 1574. It has been supposed by the villagers that the bones were deposited therebefore the discovery of America, but the finding of some metal tools witha French stamp, placed the date within our period. One hundred and fiftypersons a day visited this spot the first season, and carried offportions of the bones. They are now nearly all gone and the pit plowedover. Will any antiquarian inform us, if possible, why these bones wereplaced here? To what tribe do they belong? When did such a massacreoccur?"

The above is taken from the writings of Mr. Schoolscraft. On account ofthe questions above, I propose to give a tradition, (which the Tuscarorashave preserved, ) to give the antiquarians and critics a question tosolve. Was the great massacre above made in the circumstance of thetradition below, to wit: There was a settlement or Indian nation whereappeared several white men under the cloak of missionaries, (the reason Iuse the term cloak is by the way it terminated), and preached to them thegospel of Jesus Christ, and the great love evinced by the Father insending his only son to suffer and die on the cross to redeem the redchildren of nature, as well as the pale faces, from their degradation, shame and woe, to that of endless felicity beyond the shores of time. Andthat they wished to erect a house of worship in their midst, in whichthey might do their oblation to the Great Spirit, and that if theyembraced the gospel they would have annuities from the government, to allof which the simple people of the forest made their assent. Theyimmediately went to work, dug for the cellar, and erected the building onabutments of wood, and alleged that they would finish the cellarafterwards. When the chapel was finished the Indians began to worship init. Now the time of the annuity arrived. The Indians were told to allcongregate and into the church, men, women and children, and all thosewho refused to enter, should be omitted in the distribution of theannuity. Consequently the building was entered by them and filled jammedfull. But there were two suspecting Indians who kept a proper distanceaway, ambushed, to see the result. After it was thought all had entered, there was a company of soldiers with guns and burning faggots, surroundedthe building and set it on fire on all sides, after they had fastened thedoor. In this condition they all perished within the flames. I will notmake any attempt to give a sketch or in any way write in words thehorrors and heart-rendings cries and moans of the dying children ofnature in the flames, through a disguise of sheep's clothing, but willleave it to the conjecture of the reader. 

After the flames had subsided, these two Indians repaired to the doomedspot, and found a heap of bones hob-nob, and they observed that some ofthe skulls and bones of the different parts of the body were fracturedand broke open, supposed to have been done by, the falling timbers of theburning house. It is said, "in one skull, two flint arrow-heads werefound. " How easy for the artifice of the white men that accomplished themassacre in the manner they did, to have sunk these two flint arrows intoone of those skulls, to leave the conjecture in after times to have beendone by an Indian war. 

Mr. C. P. Turner, with an honorable age of 72 years, in 1878. Told methat he visited the deposit of these bones, the next day after they wereuncovered, saw the skull with the two flint arrows in it, and saw thegreat deposit of bones in this mound, and also said the pile was in hap-hazard, and not "in regular layers, " as stated above. He also saw boneswhich indicated being those of a child about 20 inches in height. 

The Tuscaroras who preserve this tradition are located in the vicinity inwhich this mound of bones were found. All historians are very cautious toleave out or omit from the pages of their history, any circumstance inthe nature of the above tradition.