The Journal of William Allinson
1809
I decided to publish this account online where it can be easily found and used by others. It provides a very clear picture of the time period after the Wars of the 18th century and the resolutions of the early 19th century. Enjoy! Thanks to Darren Bonaparte who unknowingly causes me to deep dive into history with a casual comment online. Nyaweh Darren.
I may post in the future other related information from the other volumes which are concerned with Seneca people and their relationship with their Quaker neighbors. Stay tuned. - MJG
The original papers can be found in the Special
Collections of Haverford College under the (Allinson family papers)
MC 968, Box 11, Folder 4 William Allinson diary, volume 2
Journal of William Allinson, describing
visit to Indians of New York State in 1809.
Quaker Collection. Haverford
College. Volume 2.
Transcription by Michael Galban - Seneca Art & Culture Center 10/01/2019
*pay close attention
to page 44 where the only historic description of Handsome Lake “Conundio” is mentioned. He
wears the scalplock hairstyle and has his skin around his ear separated and
stretched which were signs of male adulthood but also emblems of the warrior
class. - MJG
2.
Longevity after living to the age of about 90 and as they
suppose 100 years or upwards, but as they keep no written records of births or
any other occurrences, nor have any regular mode of computing time, other than
by moons or winters or their remembrance of remarkable events the most of them
can give no correct account how old they are. While we were nearing Silver
Heels’ house a smart old woman who was sitting on the ground looking on, we
were told could call her descendants round her to the 6th
generation.
Some of them are subject to the rheumatism which is supposed
may be a consequence of their traveling the woods in all weathers night or day
– wading the rivers and suffering their clothing to dry on them – I often lying
out exposed with little or no shelter to wet or cold – but from the
observations I have made on the inhabitants, where we have stopped coming
along. The rheumatism is a complaint prevailing in this climate and therefore
not wholly to be imparted to the Indian exposures.
3.
The children are generally born in the woods where the woman
accompanied by her Mother or some other elderly woman retires on the occasion
and if cold, builds a fire – the babe is immediately wrapped in a blanket and
in 3 or 4 hours the Mother returns with it to her own habitation. She washes
her blanket soon after in cold water and sometimes on the same day without
injury to herself and in two or three days after, goes into the woods, and
collects and carries home heavy loads of wood on her back with the infant on
the top of it tied to a board – the boards for this purpose are about two feet
and a half in length and one in breadth with a little hoop in front to protect
the head of the child or to suspend a curtain to cover it from flies or cold –
at the bottom is a little foot board and at the sides are loop holes for the
purpose of fastening the child which is placed in an erect position with its
hands down its sides and then swathed with a piece of cloth from the feet to
the chin so tight as to be unable to disengage itself – if the weather is cold
and the child young a wild cat skin or some other skin with soft fur is put
next to it. And if it be
4.
A female a little block is placed between the heels to give
the toes a inclination inwards, but if a male the feet are left to take the
natural direction. One consequence of this is that the track of the different
sexes may be easily distinguished. The children in their situation are carried
about at pleasure and if taken into the wood are laid down or set up against
stumps or trees as occasion requires while the mother is employed in gathering
wood or any other service. A few times in the day they loosen them, but the
children are so habited to it that they become quiet (when uneasy out) by being
placed in again, this is continued till they are about 9 months old and answer
the purpose of keeping them straight as well as tending and carrying them with
more ease and security. Johnathan Thomas said he once knew an Indian woman who
went out pregnant and in ten days returned with the infant on her back and two
hundred young pigeons – picked and opened ready for dressing enclosed in a
piece of bark – all the product of her own labour except that her husband
felled the tree for her which the young pigeons were in.
When the Indians die the women generally inter them, having
dug the grave they lay bark under and above the dead body and their all with
earth, with persons of note they mostly bury clothing and provisions and since
Friends have been here they are more in the way of having coffins which the men
make, but rarely attend at the internment – even now and formerly not at all –
when the corpse is then interred, every morning for nine days successively, the
female relatives and neighbors of the deceased collect at the deceased’s
habitation hall into a kind of throbbing lamentation and then to crying and
wailing for the space of half an hour or more – after which they disperse. When
the days of mourning are then ended, they meet and council to dry up their
tears after this, they endeavor to discard all marks of lamentation.
They acknowledge One Supreme Being whom they call
Ou’wau’nee’o and believe Him to be the Creator of all
6.
good things – the author of Happiness and the rewarder, both
in this world and the next for all good actions. They believe also that there
is an evil spirit who they call Nuh’she’o’nau and who influences to bad actions
and is the creator of all that is bad, wolves, rattlesnakes, poisonous weeds,
bad thoughts and deeds and everything that is productive of unhappiness both in
Man and on the Earth.
They believe there is a place of happiness called
Hight’ca’anongay and that when they die, and their lives have been regular in
this world they ascend and are received there among the spirits of good men and
women where the Great Spirit is the head of all.
He then presents and hangs about their necks a string of
implements for hunting and providing themselves a comfortable living and they
are sent to hunt in a warm country where there is plenty of game, fertile for
corn, beans and other good fruits.
The place of punishment they call Owhou’ja’gou nong gech and
consider it the reverse of that of happiness being a cold and barren country –
little game and nothing to kill it with – or to procure other necessaries. That
the Bad Spirit there is governor of all
7.
And greatly increases their distresses.
They assemble arrayed in their best clothing and ornaments
twice in the year to render thanks to the Good Spirit for the favours which he
hath conferred upon them – the first is in the fall of the year when the Corn,
Beans Squashes and Potatoes are ripe, and the other about the middle of winter
when they return with game and skins from hunting. At these times the men,
women, and children collect, and an examination takes place what uneasiness’s
are among them and what evil acts each one has committed of these, it is also
common that they make confession, the design of which is that all wring things,
should be done away and that where differences have existed a reconciliation
take place and a promise on the part of the offenders to try and do better for
the future which time the council assembled forgives them. They then divide
into small companies, men and women apart and dance around and in each house in
the town. These dancing companies are preceded by two men, appointed for the
purpose, who are dressed in the most frightful manner they can
8.
Devise, being covered with bear skins and a bag of ashes
tied about their middles behind them and a hole to admit the ashes to run about
as they move. Their faces are covered by a large painted mask having a high
mane on the crown made of the coarsest long horse hair standing almost erect
and large eyes encircled with a flame colored ring – the mouth is open and
shows their own teeth with which they grin in a terrific manner and their hands
are blacked so as to leave mark with every person they lay them on. In their
hands they carry the shell of a mu tortoise which has been dried for the
purpose with a stick thrust through it which extends the neck and large head to
its full extent and the inside of the shell are a quantity of pebbles which
when shaken make a dismal rattle. These men going from house to house rub this
rattle on the sides of and up and down the
9.
Door ports – they also frequently enter into a house but say
nothing nor do any injury – as they travel about if they meet with any persons
male or female in their way they pursue them – those who turnabout and receive
them in a friendly way they shake hands with, yet say nothing – but it is
rather expected that many should run as if terrified – these are pursued and if
overtaken before getting into a house are laid hold of and blacked with their
hands but no other injury is offered except a frightful yelling noise, nothing
is spoken.
The design of these frightful representations is to
personify and imitate the Bad Spirit and to remind the Indians of the necessity
to amend their ways and avoid wrong things. After these ceremonies are
performed, they collect at the Council House where they array and paint a dog
(a white one is preferred) The poor dog is then killed and thrown on
10.
A fire prepared for the purpose. The Indians meanwhile,
dancing around the fire and hooping with a great noise. The dog is esteemed by
them as approaching the nearest to themselves of any other animal and therefore
is devoted on these occasions as a sacrifice to the Great Spirit, and together
with their dancing is under a profession of pleasing Him – during this ceremony
they are feasting occasionally on Corn vegetables and venison – this venison is
taken by encircling a large space of hunting ground, all of the deer killed are
devoted to this feast.
About a pound of tobacco of a particular kind which they
consider as particularly agreeable to the Great Spirit, is also thrown on the
fire while the dog is burning, in the smoke whereof the Spirit of the dog
ascending is believed to be received by the Great Spirit as a sacrifice of a
good savour – during this ascension one of their chiefs whom they call their
minister addresses the Great Spirit in a speech, the purpose of which is an
acknowledgement for favours received – Thanks for the preservation in times
past and imploring his continued care and
11.
Protection. He then addresses the people advising how they
ought to conduct themselves and pointing out some of the prominent evils which
they should avoid – one of the greatest of these is stealing and another is for
the husband to desert and separate himself from his wife during pregnancy. But
taking the life of another is not considered a crime so capital, as they are
left at liberty to revenge it by taking the life of the murderer – this may be
done with impunity by the nearest relative of the deceased and they then
consider the dues of blood to be done away. The before described feasting and
dancing is continued at intervals and by companies for a period of from five to
ten days. Formerly, toward the latter part of the time many of them became
intoxicated, but at present among the Indians of this neighborhood this is
entirely dismissed – and although the feast is conducted with considerable
noise and apparent confusion, it also is attended at intervals with such
solemnity and on the part of many of them purely on
12.
A religious ground and from sincere and good motives.
Formerly they had the image of a man which at the time of
those feasts was decorated in the Indian stile with wampum and trinkets etc.
This was elevated on a pedestal of about 6 feet in height and their dance and
feasting were performed round it and their addresses made to it – being
considered by them a representative of the Great Spirit – about the year 1802
this image fell down and a council was held what was to be done – Some were for
erecting another – others for discarding such a representation entirely – Henry
O’beal undertook to throw it in the river, the council first consenting that he
should do it if he would take upon himself and be answerable for any judgement
which might follow – this being agreed to and tumbling it in the river, it
floated
13.
down the stream about eleven miles and lodged on an island –
Conudiu was appointed successor and intercessor to endeavor to keep the peace
with the Great Spirit by averting judgements etc. They also esteem him a great
doctor and a prophet – When disposed to communicate anything to the Indians in
their way, he wraps or covers himself with his blanket and lying down quite
still with two little heaps of tobacco smoking beside him, he pretends leave
the body and ascends to the upper regions where he says he holds communion with
the Angels and receives from them information respecting such things as the
Great Spirit designs they should be imparted to the Indians. After he has lain
about half an hour, he throws off his blanket and opening his eyes sets up – a
council is then called, and the subject of his pretended vision is
communicated. These professed revelations have in some instances had a
remarkable effect upon the Indians – his first visions in their way were
14.
Told about 10 years ago and was that the Indians should
leave off drinking Rum and refrain from selling their lands. A reformation
accordingly took place, but it may be remarked that before this, Friends had
been laboring with them much in some respects – Conundiu contrived an advocate
herein and some time after being desirous of encouraging and pleasing his
converts, he told them that he had another vision and saw the bad spirit, in a
frightful form and having wings, alight behind a certain house, but that after
looking about for some time and finding that the Indians had declined drinking
rum and he had nothing to do there, he flew over to Buffelo, another village,
where the Indians drank rum and where he found plenty of business.
The sacrifice of the dog is now disapproved by some of them
and Henry Obeal (who though in some respects he has been a dissipated character
in other is still in the commission of wrong things is notwithstanding
15.
A discerning and enlightened man) intends to open his
objections in council – he also believes with respect to witchcraft, that it
does not exist and occasionally expresses this opinion among them, but has to
do it with care and thinks he has already incurred the displeasure of many
whose prejudices in this particular are yet string.
In time of war, they formerly roasted and eat their
captives, there are one or two among them here who have partaken of this in
human feasting, but of latter time this custom is exploded by this nation.
The marks (before described) are sometimes worn as a cure
for diseases which cures in this way, are supposed to be effected by operating
on the imagination.
War is considered in its origin to proceed from the evil
spirit – that is the first aggressor is inst9gated by him – but when aggression
has taken place they consider it not only justifiable to revenge the injury but
even believe that by so doing they are employed in the service of the Good
Spirit and that if they are killed in battle they are received into the place
16.
Of happiness.
They have, besides their jubilee devotional hearts and
sacrifices, a kind of family worship which is when they are sitting together
particularly in the evening. If one of the heads of the family feels an impulse
to address the Great Spirit he or she yields to it with an audible voice, and
this, among the more serious class, is frequently performed tho’ not on any
stated days or times as they are sometimes exercised in this way when their
friends are with them and the subject of aspiration is a Thanksgiving for
preservation of their particular family or tribe and for supplying the various
necessaries and comforts of life – desiring their continuance.
If an Indian of any particular tribe dreams a remarkable
dream respecting a deceased relative being hungry or in need of sympathy or
assistance in any way, the Indians of his tribe are informed of it and a
hunting takes place in consequence – the game then taken
17.
Is prepared and cooked and a feast of dance in a religious
way is instituted by the parties engaged, which continues for a day or more.
Formerly, when a
stranger or distant friend entered an Indian habitation it was common to set
before them such provisions as they had cooked in the house which the guest
partook of without ceremony, except that of thanks, but Friends have rather
advised then not to give their provisions indiscriminately to wandering and
idle persons least it should encoure indolence and be a source of oppression on
to the industrious and frugal – in this respect therefore there is some change.
When a Seneca Indian leaves his friend he tells him he is
done, which amounts to farewell – but if any circumstance takes place which has
given umbrage he withdraws and says nothing – this is clear evidence that he is
offended.
Notwithstanding stealing is considered a great crime, it not
unfrequently takes place – when the person committing a theft is discovered,
complaint is made to the Chiefs who dispatch a runner commanding
18.
Him to appear before the council – this mandate he
immediately obeys. The charge is then opened to him and if he is guilty,
confession is made and the property taken is restored if in being – every Chief
or warrior in council is then at full liberty to express what they think, one
by one, all which he is obliged to hear – this is considered a sever
punishment, but no other is inflicted. Should the person charged deny that he
is guilty, he is considered innocent, for it is remarkable in them that they
confess when justly charged – Jonathan told me that on such occasions, he had
frequently been a witness, their countenance and eyes betrayed them immediately
and of itself has been sufficient evidence to him that the gospel has been
preached in them, or in other words, that the witness for truth is placed in
their minds.
The different sexes are very jealous and shy of each other
so that it is rare to see a man and woman even of the same tribe conversing
together without witnesses and when a woman has occasion to go abroad it is
accounted honorable to take one or more children with her to testify, if
needful,
19.
that she has been orderly – there are too many proofs that
this is only a pretended shyness, yet being sanctioned and established by
custom it is productive of serious evils – the Indians appear to be as well
calculated and possess talents for social and rational enjoyment as any people,
but custom putting a negative on an open friendly acquaintance of the sexes,
the natural tendency whereof would be the
improvement of their minds and a knowledge of the good qualities one of
the other with the undersigned production, in many instances, of permanent
attachments – they enter into marriage very early before their judgement is
ripe for the choice, without affection and knowledge of each others
dispositions – the consequence of which is, that separations often take place
so that there are many instances now here of men who have turned off several
wives and of women who have discarded as many husbands – then on both sides,
marry again (in a clandestine way) to others
20.
And in some instances, change back again, and thus, what
ought to be esteemed the most serious and important connection in life, is
lightly formed and dissolved and shifted about in a manner unknown among a
people rightly civilized. In these separations the mother takes the children
and uses them kindly. They are very fond of children and indulge them in most
of their wishes, using little restraint or correction of any kind, yet
sometimes if obstinate, tho very young, they will plunge them in the river and
if one dip is not sufficient it is repeated till they become very quiet, which
they soon do – as the children get a little older they will sometimes talk to
them a long time in a kind of harangue or speech setting forth what the child
should do and what leave undone – this at times has such an effect that the
tears will trickle down the cheeks of the child before the speech is ended – at
other times they ridicule them for doing wrong and tell them they are not wise
in doing so. To tell an Indian he is not wise is a grating stigma.
When a person has been sick for a considerable time in a
lingering condition and
21.
The application of roots and herbs or other medicine proves
ineffectual to restore, it is common for their friends to collect and dressing
two men with masks in the manner described at times of public worship, they
repair to the habitation, which they go round rattling and rubbing the tortoise
shells and whooping in a frightful manner – this although it is a known custom
and in time of health does not alarm them, yet has considerable affect on the debilitated
Indian whose fears being thus previously awakened by knowing what it to be
endured. The men enter the house continuing the noise and acting every wild
contortion and maneuver which their imaginations devise – sometimes they pull
the sick person whether male or female, about the room dirtying them with their
black hands and rubbing their heads and bodies over with ashes and handling in
such a manner that a person unacquainted with their custom would almost suppose
they were going to kill the patient – after this wild treatment of
22.
Of the sick person and dirtying the house thoroughly with
their ashes they withdraw, and the burse or some other Indian undertakes to
clean after them – Absurd as this practice appears it is said that in many
cases it has a beneficial effect by restoring perspiration, working on the
imagination and rousing the indisposed person to a salutary exertion. Their
idea is that they drive away the evil spirits in this way.
The ancient custom when an Indian died who was the head of a
family was to take out his goods, and burn the hut, the design of this
destroying the habitation was to prevent and differences which might arise
among his descendants or survivors respecting the possessing it. That so peace
might be preserved.
When an Indian of distinction and property dies, his gun,
blanket, knife, trinkets and other property are preserved about 12 and
sometimes 18 months, before a division is made – this delay is in consequence
of an opinion which
23.
they entertain that it is not decent or respectful to bring
them into use sooner – they are then brought into council and held up to public
view, the Indians present being informed that here are the goods of such a
deceased chief - on the articles being
severally held up any of the young men who incline, are at liberty to advance
and snatch them away, till the whole are thus distributed – the relative of the
deceased making no claim in consequence of connection – this custom still
prevails among some of the Indians in the southern states but some of the more
thoughtful among the Senecas, since their building of good houses and increase
of property, do not seem satisfied with the foregoing customs and in two or
three instances they have made wills to divide their possessions and improvements
among their children – this is a natural consequence of an advance toward
civilization and must obtain more place among them.
The gun and other things were formerly buried with the
deceased, but lately this custom is much discontinued.
24.
They believe in the resurrection of the spirit but not of
the body and that for some time after death it is common for it to ascend and
descend – in order therefore for its accommodation, as also perhaps from
motives of decency and respect, a tomb is erected over the grave, sometimes
formed with logs and having a roof of bark – at others, it is constructed with
boards and the roof of the same – if made in this way, a small hole perhaps the
size of a key hole, is cut at the head of the tomb both above and below to
allow ingress and egress to the departed spirit – this custom continues.
Already in degree, it is taking place when Friends first
came among them they has one common field and although each planted his
particular spot, there were many idlers who partook the labour of the more
industrious – they now clear, enclose and plant their particular spots of land
where choice induces them and build themselves comfortable houses – these
improvements if they incline to leave (as they sometimes do in order to settle
elsewhere) are sold to such as incline to purchase and although the fee in the
soil cannot be conveyed, being the property of the Nation, yet improvements so
sold are considered the property of the purchaser,
25.
Who without molestation enjoys his privilege – the first
sale of this kind was considered an innovation and made considerable stir but
it is now done without objection and is no small stimulus to individual
exertion.
It sometimes happened formerly that ancient Indians who were
disabled from hunting by infirmity being tired of life would request to be
buried alive, a grave hole was then dug in which a seat was formed in the
digging. The ancient Indian was then let down and taking his last seat the
other Indians began to fill in the earth doing it very gently and tenderly till
it had risen to his chin – a pause was then made and some ceremony used, after
which the young warriors threw in the dirt very hastily so as to prevent them
being witnesses to his struggles and to terminate his sufferings as speedily as
might be.
The Indian men formerly plucked out their beards as also the
hair from their heads except a tuft on the crown which was left to grow pretty
long – In time of war this was laid hold of by an enemy who had the power, and
the skin to which it was attached severed with a knife – This they denominated
scalping – the instrument used in plucking
26.
The head and beard was formed by twisting a wire of the
common knitting needle size on a piece of round hard wood about ½ an inch in
diameter and two inches in length – on the wood being withdrawn, the wire forms
a spring or kind of pincers and being applied to the face or head and then
pressed with the thumb and finger at each end, took such fast hold of the hairs
which had inserted themselves between the wires when a little open, they were
readily extracted by the roots – this instrument is light of carriage and will last an age. Plucking the hair from
the head is now discontinued, and in many instances the younger men shave their
beards.
Indian parents commonly give their children names
significant of something in nature, as Cornplanters name in the Indian language
is Ky’ea’twach’che – Conundiu, signifies a Handsome Lake – Ogish,quah’tak is
Dry Mush – Oendo, means First Ripe Corn – These names are changed occasionally
in consequence of remarkable circumstances taking place or of particular
employments or acts of individuals and latterly some of these younger class and
children have taken and appear pleased with being names after white people.
They are not delicate in their eating but will feast
apparently with a relish on meat much tainted and even peopled with
inhabitants, sometimes even rotten.
27.
They are very jealous of encroachments on the rights and privileges
of each other and offenses of this nature have often given occasion for war
between nations – when such offenses occur they hold private councils and if
they determine to engage, they endeavor to do it by surprise – such an excel in
artifice and courage are appointed their chiefs and have the management of
their war concerns.
They generally paint themselves red but on some occasions
streaks of black are intermixed – painting with red, though expressive of war
is also used to denote cheerfulness and sometimes to hide the true expression
of the countenance and in this way, when rubbed around the eye, it has a wonderful
effect – it also makes them look fierce – Black mostly denotes trouble – In
their marches, they are as careful as possible to conceal their tracks and make
very little fire, in order to prevent its being discovered that a multitude has
passed – when engaged they are very fierce, scalping those whom they kill and
taking prisoners all they can – these are taken home with them and arraigned
before council where it is determined which should be put to torture and which
preserved alive. The latter are sometimes adopted in families in the place of
relatives who have been killed in the war – in such cases they are treated kindly and often mix in marriage with the
nation receiving them.
They are very fond of ornaments and among the women
particularly silver broaches. JS told us that he once
28.
Saw 700 of these on one garment. When an Indian believes he
has received an injury he is never satisfied without revenge and if he cannot
obtain it on the aggressor he seeks to do it on some of his same tribe or family
– to illustrate this disposition, I may here relate an account that was given
me of an old Indian man on the Allegany River whom I saw and shook hands with,
who passes among them by the name of Stiff Arms – In an Indian war many years
since, when he was young, he was shot in an engagement through both his arms –
the ball passing near the elbows entirely disabled him for resistance. And he
thought it necessary to make his retreat – in this situation it seems likely he
would have perished but some of his own tribe found and took care of him,
feeding him for a long time and dressing his wounds – hostilities between the
contending parties being by this time over, and himself and his tribe returned
home, the thoughts of
29.
the injury he had sustained rankled in his mind and he
endeavored for a considerable time to prevail with some of his friends to go
with him to their nation by whom he was wounded to make retaliation, but its
distance was so long (being I think about three thousand miles) and the danger of
the undertaking so great, that they would not join him – unwilling to
relinquish his design, he set out alone and traveled till he reached the
borders of his enemy – he then stripped himself naked and for several days and
nights lay in the woods and cornfields in the vicinity of the enemies town
watching to catch some f them who might be separated from the rest – by
observation he at length found that the warriors had gone away on an expedition
of hunting or war and on
30.
Entering the village he killed and scalped a woman and two
children and immediately made his retreat, traveling through the wilderness,
night and day with the greatest expedition he was capable of till almost
famished – after extreme hardships endured he at length reached home and says
he then felt satisfied – he still relates the circumstance with great apparent
satisfaction – says he thinks he did right and that if he had not obtained
revenge he never should have felt easy. However desperately cruel this act may
appear to the Christian, and in rational view however unjust, that the innocent
should be made to suffer for the guilty, yet great allowance is to be made for the unfettered Indian who by education is
taught to believe that the revenge for an aggression is a duty – That the family
or the tribe are implicated with this individual aggressor – and that if he
falls in obtaining his desires, he will undoubtedly die happy.
31.
20th, Staid about home and employed part of the
time digging five feet deep in a mound in the field under an apprehension that
it had once been an Indian place of internment but in this we were
disappointed. We however found a number of pebble stones which on breaking open
presented us the impression of marine shells – we were also shewn a flint stone
taken from the river shore inclosing a shell of this kind – and about this
house and premises there are large rough stones suitable for building which are
apparently composed entirely of marine shells and a kind of earth or clay in a
petrified state. They told us that in the top of the mountain, which is here
near us and in full view, are abundance of stone of this description and that
petrification is very common and discoverable in various ways throughout this
mountainous country – that wherever this petrification prevails the inhabitants
are subject to the complaint before mentioned of a swelling of the throat, here
denominated the guitan (?)
21st and 5th of the week sat with the
family in their week day meeting – after dinner the Indian runner who went with
our message to Cattaraugus came in having been quite to Buffelo, called 75
miles by the Indian Path – he left their town on First Day about eleven o’clock
and returned to it about the same hour having performed the journey wholly on
foot in 4 days – being about 150 miles – he brought a
32.
Short letter from Jacob Taylor an extract from which I
insert as it shews the place Jacob has with the Indians and also touches on
their improvement –
“Buffelow Creek ano 19th 1809 –
Resp Friends,
I have now a short opportunity to note that I arrived here
last Sixth Day at the pressing request of the Allegany and Cattaraugus Chiefs,
to attend a council of the Six Nations – I find the principle business is to
adopt some permanent measure to prevent and more sales of their lands. – The
War Department are mostly in favour of the plan and I rather think it will be
carried into effect – they have received their presents a few days since at
this place from the U.S. I think I never saw so many Indians together before
that conducted with so much propriety – the number could not be well
ascertained but it was though there was about one thousand and I don’t remember
to see one drunken Indian amongst them –
I believe wool and other articles we shall want can be
obtained at this place – the agent says he will furnish the Cattaraugus Indians
with wheels, or unite in any measure proper to forward the object of
improvement – the Chief Warriors wife has learned to spin tolerably well, and
33.
Intends to purchase a wheel of her own and commence spinning
after corn harvest-“
22nd and 6th Day – We have had summer
weather since being here and today several fine showers being the first rain of
consequence that we have seen since leaving home – In the evening Jacob Taylor
arrived here, having rode from Cattaraugus today – he informs that the Indians
propose being home tomorrow and giving us a hearing in council on First Day –
Jacob was very entertaining this evening in some encouraging accounts of Indian
improvement and relating some anecdotes of their discernment talents – he also
read us an Indian letter to the agent of the U.S. for the Six Nations on Indian
affairs – being as follows –
“Tuskarora Village March 8th 1808.
Mt Granger –
We
Chiefs must inform you, as you are superintendent that bad thing happen in our
Nation. Last Saturday we very sorry. – We hope you will not be angry with us
about it when you know truth about it, - one William belong Oneida Nation, -
very bad man, he kill one wife in Oneida, - he then run away, come amongst us.
-he get drunk
34.
very often – beat his wife very much, many times most kill
her – he often say would kill some our people – Last Saturday he come home
drunk – he try to kill his son, a young chief, - the knife from his Father –
his son break it, - run to Bush where his mother and children make sugar, soon
William follow him, - come to camp – all run into bush but one young man
brother to William wife, - he has come from Grand River to visit – he would not
run, - he think William had gun, most dark – he think he hear gun snap –
William staid behind tree, - he then shot , - William then go away – He lie all
night in cold, next morning was found dead – may be froze more death than shot
kill him – we do not know – Monday we buried him – the young man that kill him
gone Grand River – we hope you will advise what is right - we send knife broke you may see it – we
hope you will not think murder – our whole Nation mourn – we hope our Nation will
not be blame – we mean to keep
35.
Sabbath, and hear Gospel, and try to persuade all our nation
not drunk whiskey. We shamed any of our people get drunk – we wish you send
letter by young man bring this, and tell when you here our fine place – We send
our love to you.
Signed by seven Chiefs in English – but written by Nicholas
Cusick (one of their number)
23rd. Cloudy and some rain – no account yet of
the Indians return and we have to exercise patience – I’ll therefore employ
part of the time in describing the farm – know then whom it may concern that it
lies on the East side of the Allegany River at the distance of about half a
mile – it is bounded on that side, being the west, by the Indian Reservation
and on the East by land of the Holland Company of whom it was purchased about
the year 1803 for $1.25 cents per acre and contains 692 acres – about 60 of
which is cleared and perhaps 22 of the 60 may be called meadow or bottom land,
lying on the Tunasassa Creek which runs through it – part of this meadow is
considerably improved and very good (say 12 acres) the rest is capable of being
made so and will all bear culture with the plow. The cleared upland produces
well but is not the most fertile – the residue mostly well-timbered with W. Pine,
Hemlock, Beech, Birch, Sugar Maple etc. The house is
36.
Pleasantly situate fronting the south, on an agreeable
eminence and commands a view of the meadows – creek, race, tanyard, saw and
grist mill, cowpens, piles of boards etc. These are encompassed by woods and to
the south west is a considerable mountain containing petrified curiosities – on
the north the ground is rising but not immediately and the Pine trees here rear
their lofty heads. The house is a very comfortable one, suited judgement for
the occasion – its inhabitants are a very clever company, each following, or,
and believe sincerely endeavoring t fill up their allotments and several
services, and therefore there is not one
barren or unprofitable among them – they appear to be impressed with the
inesteemable value of accordance and consequently live in love.
This example cannot be lost to the Indian neighbors, who
often visit them – indeed the seed sown has in many instances produced
comfortable fruit – May they be preserved is my sincere petition!
As for us, we are here treated as princes and feed on the
fat of the land – flesh from the field and fish from the lucid stream; butter
of kine, excellent indeed and vegetables first rate in quality; are prepared by
the representa-
37.
tives of neatness and good humour, inviting to the eye, and
pleasant to the tastes – beside other nice sauce, we are favored with good appetites,
as the diminished luxuries on the (illegible) board often spread, daily bears
witness. Thus are we favoured day by day from the bounteous giver of every
good, to whom with propriety, the aspiration may arise. “What shall we render
for all thy benefits?”
Corn Planters town called Genuch’sha’tago (or the Burnt
House) has about 11 families who live in it and is about 13 miles from Cold
Spring, down the river – Genes’ing’guh’ta (or amongst the hills) has 3 or 4
families and is 3 miles from Cold Spring – all on the west side of the Allegany
and on its banks – From Cold Spring to Pittsburg by water is called 210 miles,
and by land 150 – The Allegany River is a beautiful stream. There about 90 or
100 yards wide – is fordable when the waters are low – and for about half the
summer season navigable for boats of 8 to 12 tons – French Creek puts into the
Allegany about 90 miles from here and Conowongo about 30 miles – are both
navigable waters – the 1st has 14 miles land carriage to Lake Erie
and the other 8 miles and heads in Chautaukqua Lake.
24th and 1st of the week, no message
being received from the Indians, Joel set off this morning
38.
Toward the town to know whether council was to be held
today, but on his way was met by J.P. one of the Indian Chiefs who was coming
to inform us that it was deferred till tomorrow- we were therefore at liberty
to stay at home and sat with the Family in their usual way. After dinner a
couple of Indian girls (one of them Cornplanters daughter) came to learn to
make soap – this introduced a conversation respecting the propriety of
continuing the practice of grinding for them and instructing in the various
arts of housewifery on this day of the week – my own opinion is that it is time
to shew a discontinuance as preparatory to a total discontinuance. Others of
the committee do not appear to be like minded, supporting the Indians to be not
yet ripe on account of their prejudices and want of knowledge of days – some of
the Friends stationed here have for some time been uneasy and others think the
Indulging Indians in this respect is unfavorable – I hope eventually all will
work right – Yesterday the committee with Friends of this family agreed upon a address to the
Indians being previously drawn up by JS since being here – in substance being –
First, to remind them of friends continued care comes at regard for them – then
stating that we had been viewing their farms and varied improvements and had
felt desires for their further advancement in every good work – next that if
the men would do more work on their farms and would encourage their wives and
daughters in learning to spin, weave etc, our belief was, that they would
derive great advantage from it.
39.
That Jon Thomas was willing to weave for them free of cost
for one year provided 2 or 3 of their women, in that time, would learn to
weave, but if they neglected this the benefit designed by his thus instructing
them would not fully answer our wishes.
Their custom of husbands and wives separating was next
touched upon and our sense therein conveyed that such a practice was
displeasing to the Great Spirit – and often left their children in poverty and
distress.
We also expressed a desire that they would think very
seriously indeed before they condemned and killed any for supposing them guilty
of witchcraft reminding them that about 100 years since such a practice
prevailed in one neighborhood among white people and before put a stop to some
of those who had been judges of others, were them selves charged with the same
offenses and executed. On these two subjects desiring their careful
consideration but not wishing a reply at this time -
40.
that they avail themselves of every advantage to be derived
from our Friends living among them while they continued here -
That they had seen the bad effects of playing cards and
other games and that although there was an improvement there was yet room for
more, and if their principle Chiefs and wise men would discourage the practice
we thought a use would arise to their young people -
That our Friends had lived with them many years in harmony
and friendship – if any part of conduct towards them had not been quite to
their wishes we desired they would speak their minds freely and let us know –
Dates ano 25 1809 and signed by A. Jean(?) Ja Brown (?) T
Steward (?) JWA
25th
After Breakfast set out to attend the Council at Cold Spring
– I stopped in at several Houses on our way to the Town to shake hands with the
Indians – Then went to the Council House which is a Building nearly the center
of the Town about 40 feet in length + 20 in breadth – having a door at each end
41.
and two holes in the peak of the roof to admit the ascending
of the smoke from Council Fires – which are built on the ground about 12 feet
from each door – These fires are daily used by the Inhabitants for cooking or
other purposes, being a kind of public privilege the open doors admitting ready
ingress and egress to them at pleasure – the floor is laid by nature and on
each side from one end to the other is a platform laid covered with board,
skins, ect. – about 6 feet in width and 16 inches in heighth – over these at
the heighth of five feet is another platform which serve to throw up skins corn
or any lumbering articles and to the Rafters was suspended a quantity of old
corn some of it near the openings in the roof being as black as smoke could
make it – this they don’t mind but use it for making bread and other purposes,
perhaps preferring it. I observed in their houses generally the corn was stored
by suspending it with the husk in this way – as the Indians were not generally
collected, it afforded opportunity to make some observations – Conudius’ house
stands the nearest to the Council House and within a few yards – Our attention
was here accepted by the sound of music and dancing – and feeling some
inclination to be witnesses, we were informed that it would give no offense and
so went inside of the door – In the middle of room lay the Hommany block and an
old bench apparently designed to prevent an encroachment on that part of the
floor – and to preserve regularity of circuit around them – These rude
regulators were encompassed by 18 and 20 females (occasionally more), some
elder
42.
elderly women and
down to girls about 10 years of age – There, forming a circle were dancing, or
shuffling round sideways, with a slow and solemn motion, and heads uniformly
reclining to the sound of musick performed by a man in one corner of the room.
This was done by beating slowly on a drum made by dried deerskin or some other
kind of skin dressed a little in the manner of parchment and tightly stretched
over the top of a churn or sometimes we were told an iron pot – They said he
beat with two sticks and the sound of one of them put me in mind of tinkling
symbols, being either hollow and enclosing something of the tinkling kind or
else having some small bells attached to it. But it was so dark where he sat
that I could not see – This sound he accompanied with a vocal tune or perhaps a
song. But if the latter, his articulation was very indistinct – it however
appeared to be in stanzas – at the end of which the female circle would cease
their dancing and walk round with a quicker motion and some appearance of
hilarity till after a circle or two, another stanza began – this dance and
music continued for about 2 hours, after we were there and the dancers would
step out occasionally dripping with perspiration (apparently to cool and get
air) and then return again – they were much in their usual dress except the
children, several of whom looked clean and dressed for the occasion. One in
white cloth – another green, a third blue, etc. – and these had each a bunch of
43.
small bells hung to the knee and made a noise not unlike the
singing of locusts – a few of them were a little touched with paint – when the
dance was over they had a feast being a kind of soup or samp-corn from we were
told, of new corn shelled from the cob, a little meat, sugar etc. – it was
boiled in the council house in a large kettle – this being carried into
Conundius’, one of each family engaged in the dance and who had previously (we
were told) contributed, repaired with their small kettles or wooden bowls to
receive their share. After waiting for some time and ancient Indian blew a
Trumpet to notify the inhabitants of council and they began to assemble – they
were dressed and ornamented variously -
many were painted with red streaks about the face head and eyes as fancy
inclined – some had bandages of Indian workmanship round their heads and tufts
of feathers of different colours – sometimes furs. The hair of some was shorn
round the crown and left long round the temples and on the tops of the head –
others had it left long in little tufts over the head and more tufts plaited –
many had breast plates of different fancies – others back ornaments and ear
bobs all of silver – one had one red legging and the other blue – some caps of
fur with tufts of dyed feathers or caps of feathers and bandages and tips of fur
others tails of long hair like horse hair dyed red hanging down their backs or
erected or suspended from their ears – old Conundiu
44.
had a blaze of vermillion from the corner of each eye – his
ears were cut round in their manner and extended to a considerable length, on
each ear were two silver quills – one about 3 ½ and the other 2 inches, the
erect one having a tuft of red feathers stuck in at the lower end – part of his
forehead and on his crown were also painted red and being nearly bald and a very
grave countenance he looked venerable – on his arms were wide silver bracelets
– his leggings were of red cloth and his covering, a blanket over all which he
threw off in council and took up his long pipe.
They had a very great variety of other ornaments and
trinkets such as nose bobs and plates resembling furniture for drawers – silver bands round
their arms, wrists or ankles etc. and yet in a general way very dirty and
careless in their persons – one of the chiefs was dressed in a wood rangers
frock and many of them had no ornaments – John Pierce (who is a chief) was the
only one among them who thought it worth a while to appear on this occasions in
a full dress – he is tall and a good person – had a new white hat on with a
high crown which was covered from the brim to the top with a bandage of green
flowered silk – in front were two bunches or knots of green ribbon disposed
with taste one above the other and on one side of them a tuft of dyed feathers
of different colors – He wore a new coat of a neatly figure green calico
45.
made a little in the manner of a frock and the bosom ruffled
with the same – his legs covering or pantaloons were in the Indian manner with
a seam sewed out leaving a strip of about an inch and quarter – this strip or
edging on each leg was faced with blue silk neatly wrought with needlework of
blue ornamented with red twines or curls – and edged with beads in the Indian
stile – instead of a blanket his outer covering was about a yard and half of
superfine white cloth which in council he threw off from his shoulder and
pleasure – Young Fatty – another chief was pretty dirty – the hair shorn on the
sides of his head but from the crown down the neck was left to grow – in the
center quite long and was plaited down his back in a large plait – on each side
of this the hair was left about 4 inches long and being so course and glossy
resembled a strip of black feathers.
The council having at length taken their seats we were
introduced and seated near the center – The chiefs present were Cornplanter –
Tekiando (His Nephew) Johnson Silverheels – John Pierce, Tusendaquit (or Young
Fatty) Tockawasoee (or go to War) Jacob Snow(?) and Old Conundiu – several of
them are handsome even – Cornplanter has an expressive countenance and
penetrating eyes, but owing to some cause either habit or injury, he keeps one
of them about half shut – after a little time of silence and then a conference
between the chiefs – Conundiu opened the business for which we had such and
that they were now ready to hear – our communications
46.
were then read and interpreted to them – after a little
further conference among themselves Cornplanter made a reply, first to us and
then an address to the Indians in a methodical and sensible manner – when our
business was go thro’ – bade them farewell and returned home.
26th
Left the settlement of our Friends at Tunasassa about 10
o’clock, Jacob Taylor accompanying us – JB Moses and myself keeping with him on
the west side of the Alleghany in order to go by the Indians Saw Mill – which
is about 10 miles from this town – on our way, passed several Indian pantations
as good we thought, as any we had seen, particularly an Indian named
Kah’shun’dee’, or the Fiery Fying Dragon – his wife was dressed in a silk short
gown wearing a large silver cross at her breast – these the Indians have got
from the Roman Catholics originally, but are now worn only by way of ornament –
Kah’shun’dee was hauling oats of which we saw a considerable crop standing in
the field in neat shock – he had a large barn (which Jacob told us was made
with his own hands) in it a considerable quantity of Old Corn and grain of
different kinds, a part of which we saw on passing by – he is industrious and
wealthy – not fond of attending their feasts and councils and declines the
appointment of a chief.
Our course after leaving Peter Snyders was
47.
Nearly N West – here we had bid adieu to the Allegany and
passing through rich country, reached Stephen Hazeltines before 4 O’clock.
Called 20 miles from Tunahojia, road rough and muddy.
27th Our beds last night not being calculated to
induce a morning indulgence, we rose before day and eat our breakfast a set off
before it was light – in a little way riding fell into the Indian Path which we
pursued upon of 20 miles and take it all together, perhaps the worst road we
have passed over and day before – Moses concluded that after this he should not
be afraid of any sort of road and I though while riding on a long sideling hill
which really seemed dangerous, I should be wishing our friends at home should
have a peep at us, could they have also had an assurance that we should get up
through safely. As was the case not by our own might or management – but under
the protecting care of the omnipotent arm – for which may our acknowledgments arise
as acceptable incense to Him.
Part of our way was up the Little Valley – then across the
Broad Mountain 5 miles over and next the Hogback Mountain 6 miles over – on
this for miles our path lay on the crown of the hill and the descent
immediately and in some places steep, on either hand – we also several times,
forded Cattaraugus Creek in its different branches and the main creek – the
soil rode even today has been generally good and the timber
48.
Fine even on the mountains – here we saw chestnut trees
which we supposed 6 and 7 feet over (perhaps more) – also poplar, hemlock,
sugar maple, ash, cucumber trees, beech etc. very large – near the main Cattaraugus
Creek lay a body of sand much covered with black walnut and as rich as Bank
Meadow – about the middle of the journey we fed our horses and eat a biscuit at
a place of Indian encampment and before this had passed a grave enclosed in the
Indian manner, where Jabcob told us a man was buried who perished in the woods
about 4 years ago on his way from Buffaloe to Cold Spring – his horse just died
and himself about 8 miles further – was warned before setting out of the danger of perishing but said he was so
much like iron there was no danger – we also met an Indian on horseback from
Grand River going to see the Allegany Indians, to some of whom he was related –
Jacob talked with him, informing of our business ect – He replied in substance
that he was pleased with meeting us and with the business we were engaged in,
and wishing our preservation and safety on our
49.
Journey bade us farewell – a few miles further we met
another man on horseback named Pollard from Buffalo. He had a small child
before him and his wife (we supposed) on another horse behind – she was well
dressed and her neck ornamented with silver broaches so as to give it the
appearance at a little distance of a richly silvered shawl. It has not felt
quite pleasant to me that we made no return to the salutation and friendly wish
of the first Indian and this one also greeting us in a similar way, I desired
Jacob to tell him that we were pleased with meeting him on his way to visit his
Friends at Allegany and brighten the chain of friendship – if he could also
encourage them in useful industry it would be a good work – he received it
cordially and we passed on – Jacob told us he was an industrious man and one of
the great farmers among the Indians in that country – before 4 O’clock, reached
the settlement of our Friends at Clear Creek called 25 miles from Hazeltines
and after taking some refreshment, spent the evening in view of the farm and
improvements.
50.
28th Went to see the Indians improvements – our
way except about a quarter of a mile being on their reservation which is very
rich land and well timbered but (as if it were designed for Indians who have
not yet learned to labour, there are many hundred acres of flats without a
tree, being covered with fern, wild grass, strawberry vines (which in their
season give abundantly) and rich herbage in some places as high as our heads on
horseback – the soil is black when wet and now when dry resembles ashes – the
timber adjoining and bordering on is white and black oak – black walnut, sugar
maple etc. – on the open plains were many horses feeding, belonging to the
Indians – in about 5 miles we came to the village of the Muncy Indians, who are
a part of the Delaware Tribe and about 152 in number – the Cattaraugus
settlement of Senecas is about one mile further and they are about 250 persons.
We stopped at the house of the Chief Warrior named Wyundegohta whose store
house we found pretty well supplied with wheat, oats, old corn etc. and some of
his women employed in shelling new corn which they had previously parched –
this is to be dried in the sun and as wanted for use to be pounded and mixed
with sugar, and is an excellent, nutritious, and portable food for traveling –
we here saw many ornaments in their way – one head dree made with long feathers
wrapped on the sides of the head with the white skin of some animal ornamented
with the skin of a drakes head in spots – the feather part stuck out behind
being highly colored and even the forehead was the head and beak of a bird
(perhaps a raven) on each side of which from the eye was a tuft of long crim-
51.
-son colored feathers – at the side of the room being a
string of half-moons 14 in number, all of silver, the largest (which they said
cost 6 dollars) being on the top and so regularly becoming smaller as they went
to the bottom – on each was an engraving of some bird or animal – one pair of
musical ornaments composed of dyed feathers and worn in their dances – a pair
of mockasins richly wrought with porcupine quills and tipped with a very great
number of silver quills containing tassels of dyed feathers or hair – besides
many other things rich in their way – The land on which these two villages
stand, perhaps 15 or 20 acres in each, is beautifully covered with white
clover, green grass etc – and if it were enclosed and kept up with mowing we
thought would cut the first crop near two tons per acre – after staying here a
while and leaving it with them to fix a time when to receive us in council we
rode about two miles further down the Cattaraugus Creek to see the Indians corn
and oats etc. – the crops were not very good owing to several causes, the
principle one poor cultivation, yet the land is superlatively good – those
flats, containing many thousand acres of land in their bowels string marks of –
being made ground – as we rode along the Creek on the opposite side and island is
now forming, which the bank on which we were is washing away it at a depth of
10 to 12 feet, the logs are sticking out of the bank into the creek bearing the
marks of having been there buried for a long series of years – On returning to
the
52.
Village, we rode about half a mile and forded the
Cattaraugus Creek to the Indians saw mill – here we rode out of the main creek
into the bed of the small creek which the mill is built on – the bottom of
which is a slate rock – in about 80 or 100 yards we came to the spring
mentioned on the 18th, Williams, an Indian had accompanied us with a
fire brand, on the application of which to the effluence arising, it
immediately burst into a blaze and burned with considerable heat as long as we
inclined to view it and would have continued to burn as were told till
extinguished by a sudden dash of water or blast of wind – I dashed a part it
out with water from the creek but almost as soon as I had done , the air caught
again AS then took his hat and blew it quite out –
The rock in this place is cracked across in several
directions and the bubbling appears in the center where is the largest opening,
at this place is first caught but soon extended itself for several feet along
the other cracks, the flame emitting a sulpherous effluvia mixed with some
other smell – the water in the creek was now very low, but Jacob told us that
when was spring was covered with the creek as it often was it produced a much
larger flame than we saw – At a small distance from the spring Jacob told us
there was an ancient fortification containing about
END OF JOURNAL VOL 2
