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

Mrs. Jones has culled the material for the foregoing pages from numerous letters written to her father, from Tuscarora, and also made extracts from her private journal, kept whilst at Tuscarora, and she gives Elias Johnson leave to embody such portions of it in his history of the Tuscaroras as shall best suit his purpose. She sends herewith Mr. Treat's reply to her request to be released from the work at Mt. Hope; also a letter written by the Tuscarora chiefs, representing her departure from their 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 a commission to preach to them the new doctrine in which he was instructed.

This revelation was received in circumstances so remarkable and the precepts which he sought to inculcate, contained in themselves such evidences of wisdom and beneficence, that he was universally received among them, not only as a wise and good man, but as one commissioned by the 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 since been called, with all the ancient and new doctrines, was also taught, strenuously, the doctrine of Temperance, which seemed to be the main and ultimate object of his mission, and upon which he chiefly used his influence and eloquence through the remainder of his life. He went from village to village, among the several nations of the Iroquois, and continuing his visits from year to year, preaching the new doctrine with remarkable effect; many abandoned their dissolute habits and became sober and moral men.

The wholesome doctrine of sobriety was not preached in vain, even among the Tuscaroras; nevertheless, they did not embrace the ancient and the new faith, nor its ceremonies, but the preaching of this singular person. The influence of his eloquence, with which he enforced the doctrine of temperance, had the effect of forming a temperance society, which was kept up a number of years, by holding meetings and by lectures given by the leading men of the nation, until the year 1830, when a regular temperance society was organized, which was based on a written constitution; and in the year 1832 there was a general temperance society formed at the Cattaraugus Reservation, embracing all the, then, different Seneca Reservations; and in the year 1833 the Tuscaroras reorganized so as to be connected with the Seneca temperance society, organized at Cattaraugus. I found the following articles in the records of the Tuscarora 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 is a great and destructive evil; therefore,Resolved, That we, the chiefs and warriors of the Tuscarora Nation, will do all in our power to arrest its progress, both in this village and elsewhere."

Experience has taught us that efforts to advance this good cause are not in vain, encouraged by what we have already effected, we have conceded to re-organize our society, which shall be named and governed as follows:—

"CONSTITUTION.

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

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

"Article 3. We who sign our names to this constitution, solemnly pledge ourselves to abstain entirely from the use of intoxicating liquors, and persuade others in an affectionate, faithful manner to do the same, not suffering it to be used in our families, nor purchasing it for those in our employ.

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

"Article 5. The officers of this Society shall be a President, Vice- President, Secretary and Treasurer. The duty of the President shall be as follows, viz: To open the meetings by calling the assembly to orders to appoint the time for meeting; to settle questions in any discussions made in the Society; to appoint the speakers. The duty of the Secretary shall be to minute the proceedings of every meeting, and read the report at the close of every meeting, and to keep in record the names of the members of the Society. The Treasurer shall keep in charge the revenues of the contributions, 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 different Reservations, alternately, for a number of years, but the interest in the convention gradually declined, until the convention was entirely given up. Afterwards they somewhat remodeled the constitution to suit their circumstances, and added the following article, viz:

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

We have also a cornet band, which is connected with the temperance society, which enliven and cheer the meetings by the sweet strains of their music, and adds very much to the interest of each meeting. This band goes by the name of the "Tuscarora Temperance Cornet Band." It was organized in the year 1842, and has existed continually to the present time, in 1880.

On the 11th day of November, 1844, there was a delegation sent here by the Tuscaroras, from Grand River, then Canada West, now Ontario, to connect 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 the Tuscarora Reservation at Grand River, Ontario, with the view of organizing a temperance society in conjunction to ours. The meeting was held according to the time designated. The meetings were opened and conducted with much interest, but dissolved without the formation of a society. There was a disagreement concerning the constitution of the society, respecting the subjects of discussion in the meetings of the society. The Canada Indians wished to have the three other subjects, from that of temperance, to bestricken out, but the Tuscaroras of the States adhered to the forms of the constitution of their society, which includes Industry, Education and Moral Reform, as the subject of lecture of each meeting, which was adopted at anearly period.

In the autumn of 1862, the cornet band and a number of the members of the society made a visit to Grand River, Ontario, among their Indian brethren, and when they arrived there the Sons of Temperance had a social party, to which we were very cordially invited to participate of the sumptous feast, which was already prepared, and were two days devoted to temperance meetings. The time was taken up by lectures on temperance and music by the two cornet bands, which played their music alternately, and added very much to the interest of the meetings. The speeches were interspersed with the rehearsals of the different traditions of the causes of the declension of the Indian nations, and regretting the slowness of the progress of their civilization, and attribute to temperance, to be the great cause of the retard of their advancement in industry and civilization.

They were invited several limits by these, our Canada red brothers, to their Sons of Temperance conventions at Grand River, of which they faithfully attended, and they were also invited at one of their conventions held at Monseetown, near London, Ontario, on the reservation of the Oneidas: our cornet band and quite a number of the members of our society complied to the invitation. The meetings were very interesting. There were many speeches made on the subject of temperance, and on various topics for the advancement of the respective Indian nations. A speech 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 and good cause of temperance for a number of years, and have attended many meetings and assemblies in the temperance cause, but this, our present gathering, is to me, unusually interesting; it brings my mind back for more than a century, when the Tuscaroras were broken down, as a nation, by the pale faces, and expelled from their long-cherished homes, and driven 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, the Oneidas, gave us the hand of friendship and brotherly love, and gave us peaceful homes within your wide extended domain, and whispered in our ears the words of consolation; when, and how shall we ever forget or repay you for the unbounded kindness that your fathers exercised towards ours? We have ever given you a place nearest our hearts, with all its affections, here we give you our hands and our hearts in the great and good cause of temperance, and we wish you prosperity in every sense of the word both temporally and morally."

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

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

Every morning the assembly would meet at the school-house, Mt. Hope, at 10 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 bands played their music while the procession was moving, and our temperance banners were floating in the air, as if to say, rally round the temperance banner.

Our temperance banner was made in the year 1844, by our people, assisted by, then, our Missionery, Rev. G. Rockwood. It is illustrated by several animals illustrative of the several clans that are in the nation; and also, six stars that are grouped in the upper corner of the banner, next to the pole, indicative, as in the animals, of the several clans, that they, aught, also, group together and combine as in one, to work against the great monster, intemperance, which is also illustrated by a seven- headed serpent. As this monster is formidable, so aught we abstain from all intoxicating liquors. There is also, a great eagle soaring in the air, in the act of grasping the great seven-headed serpent. This illustrates that in our endeavers in the capacity of a society, to defeat the great monster—intemperance—we have a helper, which is the Legislature of the State of New York and the United States, in enacting laws to the effect of staying the great tide of intemperance among the Indians, in which weshould take courage.

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

The Grand River cornet band, and ours, played, alternately, their angelic melodies, to cheer us in the great temperance cause. It was then the convention of the Sons of Temperance urged upon us to adopt their Order, but our people thought it not advisable to change the order of our society, as it has existed since the year 1830; the form may be different, but the object is the same. We said we preferred to adhere to the old form of our society, open to all, and free to partake of the benefits of it, we prayed them God's speed in their turning the great wheel of temperance, and we should lay hold on the same wheel and turn the same way. That same night the convention closed. There was a great bonfire 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 the night.

The next convention was held at Grand River, Ontario, in October, 1874, in the Six Nation council-house. There was quite a large representation of the Six Nations. Speeches were made on the subject of temperance by all 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 the Secretary of our society, Dea. Samuel Jacobs, from the Tuscaroras of Grand River, Ontario, wishing him to forward to them a copy of the constitution of our temperance society, and stating that they wish to form a society based upon the same, which was deferred by Dea. Jacobs until the June following, when Dea. Jacobs, Wm. Patterson, Rev. Thomas Green and Wm. Chew went to Grand River with the constitution. After it was read in their meeting, the Canadian brothers adopted it and formed a society based on the same. It was then proposed and adopted that a convention should be held in the Six Nations council-house, at Grand River, Ontario, in October, 1875. Accordingly the convention duly met and continued three days. Our cornet band was present, with quite a number of the members of our society. The meetings were very pleasant and interesting. 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 convention should be at the Tuscorora Reservation, Lewiston, N. Y., on the 17th day of 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 a communication received by Mr. John Mt. Pleasant, our head chief, from A. Sim Logan, of Cattaraugas Reservation, N. Y., being leader of the Seneca national cornet band, asking the privilege of attending the contemplated convention with his band. The letter was read at one of the temperance meetings and was not only acceded to, but they were cordially invited to attend, and on the 17th day of October, 1876, the day appointed for the convention, they were on hand. A. Sims Logan, with his national cornet band, of Cattaraugus, and Levi Jonathan, with his Tuscasora cornet band, of Grand River, and Solomon Cusick, with his temperance cornet band, of Lewiston, N. Y, were present, which comprise the three leading bands of music of any nations of Indians.

The programme was substantially as follows:

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

A hymn was sung by the assembly, in the Indian language, words, "Oh, for a 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 an intrepreter, 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 the speeches.

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, of Cattaraugus. N. Y.

Adjourned at 8:30 o'clock P. M. to 10 o'clock A. M. to-morrow, after singing 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 an Indian 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 band between the speeches.

In the afternoon session we were favored with music by C. C. Lay's orchestra 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 Cattaraugus Reservation, N. Y. This was followed by a motion of Levi Jonathan, that the next convention be held at Grand River, Ontario, who claimed that they had adopted the constitution, while the Senecas had not. After some discussion, A. Sim Logan said, "If you will give us a copy of your constitution, 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 be held 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 singing and prayer. Business was then resumed. The Secretary not being present, Prof. Chancy C. Jemison, of Cattaraugus, was appointed to fill the vacancy.

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 the leading men of the several nations that were represented. The meetings were unusually interesting. Every speaker seemed to be moved to the utmost of their enthusiasm. The congregations were large, and every face seemed to glow with the interest that was awakened in the great cause of temperance. The order and decorum that prevailed throughout all the meetings was becoming to any Community.

There were also four cornet bands which favored the assemblies with music, in their proper times, which added very much to the interest of the 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 services began, the four cornet bands consolidated in one, which made over fifty members, and played several tunes together outside of the Presbyterian church, in which the convention was held, and made a rousing band of music.

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

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

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

The convention adjourned on the evening of the third day to meet again the 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 altogether idle on the subject of temperance. The temptations of intemperance surrounding our reservation are great. We hope that the legislature will aid us in enacting more rigid laws, for the temptation is working even in cider, 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 to the United States. In the Revolutionary war they took an active part for the declaration of independence; many took part, but few were enrolled, consequently, but few that drew pension from the United States. For instance, Nicholas Cusick, a Tuscarora Indian; where shall you look for another instance of friendship, greater than his, towards the distinguished Marquis de Lafayette, or for christian principle more firm and true than he evinced concerning his pension.

In the war of the Revolution he was under command of Lafayette. Many years after peace was concluded, as he was passing through Washington, he accidentally heard the name of his old commander spoken of in the office in which he stopped on business. The moment his ear caught the sound, his eyes brightened, and full of earnestness he asked, "Is he yet alive?" "Yes," was the reply, "he is alive and looking well and hearty." With decided emphasis, he said, "I am glad to hear it." "Then you knew Lafayette, Mr. Cusick?" "Oh, yes;" he answered. "I knew him well, and many a time in battle threw myself between him and the bullets, for I loved him."

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

Afterwards, congress passed a law making it necessary that each recipient should swear that he could not live without the pension. When the old warrior was called upon to do this, he said, "Now, here is my little log cabin, and it is my own; here is my patch of ground, where I raise my corn and beans, and there is lake Oneida, where I can catch fish; with these I can make out to live without the pension, and to say that I could not, would be to lie to the Great Spirit."

This is the honor of the Tuscarora hero. How many among those of the white people who receive a pension would have done likewise, for conscience sake. Cusick could speak the English language very well, but when he made an audible prayer, or said grace at the table, he used his native 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 Great Spirit, I do not like to be perplexed, or have my mind distracted to look after a word, when I use my own language, it is like my breath, I am composed." In this is exemplified that he fully understood the reverence which was due to the great Architect of the universe.

Solomon Longboard, also a Tuscarora Sachem, took an active part in the Revolutionary war, with many others of his nation. In one of their scouting parties, he, with others, was taken captive by the British Indians 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 the captives, and instructed them all to take arms and advance with the British Indians, and use their influence to lead them to a place where they might be captured, and they with the rest, which they successfully effected, and were re-captured by the Americans. Instead of gaining honor and 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 of the feasibility of their story that was made on the executives, he was released, but never drew pension as did Mr. Cusick.

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

Here again we hear of the Tuscarora sachem, Solomon Longboard, with about thirty-five Tuscarora volunteers, stationed at Lewiston on guard. I have recorded some of the names of these volunteers, which I was able to obtain 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, Jacob Taylor, Joseph Cusick, John Cusick, David Cusick, John Black Nose and his brother, 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 that they were not enrolled upon the army roll.

On the night of December 19th, 1813, the British army and British Indians crossed the Niagara River near Calvin Hotchkis' place, about two miles below Lewiston. They noticed at first there were lights going across the river during the night, and at the dawn of day were despatched, Jacob Taylor (better known as Colonel Jacobs), and another Indian to accompany him—both being Tuscaroras. On their return they reported that the British Indians had crossed the river in great numbers. The news was circulated in the village of Lewiston and the neighboring country, that they might evacuate their places and go east, which they did, taking the Ridge road. The Tuscarora volunteers took the rear of the train as they moved eastward, commanded by their Sachem, Solomon Longboard.

The British Indians went on the pursuit. After they had gone about two miles from the village of Lewiston, where the Tuscarora Indians branched off on a road leading to their reservation, known as the Indian hill, or Mountain road. As they had advanced part way up the mountain they observed 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 legs had, a little previous to that time, been amputated, and the main Canada force were about half a mile in the rear on pursuit. The commander of the Tuscarora force ordered that the Indian heading off the train be shot, which was done by John Obediah. The Indian tumbled off the horse and fell to the ground, and then got up and ran down the little hill into the wood, 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 saw the effect it had on their comrade, they halted. Their commander, Mr. Longboard, of the Tuscaroras which numbered at that time twenty-six, from them selected three men and instructed them to get upon and to go along the top of the mountain and to blow a horn occasionally, which they had in their possession, and to keep nearly opposite the Canada Indians. The object was to serve as a scare-crow, to make them believe that there was a force also on the mountain in the act of flanking them. But the remaining force of Mr. Longboard rushed down the mountain with their war whoops as if legion were coming down, and pursued the Canada Indians, while the train of white people had gone on in their flight. The Canada Indians retreated about one mile and a half, near to where the main force were. 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 Samuel Thompson got behind a large elm tree. In the meantime, John Obediah spoke to the stranger in all the different six languages of the Iroquois, but did not get an answer. These were the only two men in pursuit at this time, as the rest of them had halted some ways back. Finally the British Indian retreated backwards, keeping aim as he went, and all at once gave a spring and ran off. The three men that were on the mountain kept occasionally blowing the horn as they went, as the road is parallel with the mountain.

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

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

When the British Indians came in sight, Mr. Longboard instructed his men to keep moving back and forth from the log house or armory, to a thicket in the rear of the house, for the purpose of making the enemy believe that there was a large force stationed there; the enemy halted and finally went back, and thus the armory was saved. The manouvre of the Tuscarora Indians in these two cases above, was done with but very little sacrifice on their part, but the beneficence was great; but then, who cares 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 Oneida Castle and remained there during the war. In about the last part of June, 1814, there was a company of volunteers composed of about thirty Tuscaroras and a number of Oneida Indians, that started from Oneida Castle to Sackett's Harbor, to join themselves to an army that was commanded by General Brown; on their way there, when they arrived at Tonawanda. an officer came to them and asked where they were going; they answered, "to Sackett's Harbor, to join General Brown's army." The officer said, "that is right;" he then asked them if they lacked anything, and they said, "nothing more than being short of victuals, but we can get along with what game we can procure on the way." The officer then 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 river from Sackett's Harbor, and on the 4th, they, with General Brown and his army approached an intrenchment of General Riall's, which was in a strong position. Brown told the Tuscaroras that he with his army would attack the enemy direct, "but," said he, "you must go around and attack the enemy on their flank."

It is acceded by all American nations, that the characteristic of the Indians in their war battles, is to fight in scouting and to attack by surprise: consequently, it seems that General Riall instructed the British Indians, which numbered several hundred, that when he was attacked, they the Indians, should move and attack their enemy also on the flank; it seems that they moved in the shape of a V with the two points foremost. On the 5th occurred the battle of Chippewa; the contest was obstinate and bloody; the Tuscarora Indians in moving on the flank of Brown'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 Tuscaroras know where they were; but, nevertheless, they all made the war-whoop, fired and made a desperate charge at one point and broke through the ranks of the enemy. Strange as it may seem, there was but one wounded and that slightly on the cheek, and not one killed; it was a very close contest, we getting away with the loss of but a few guns and coats, for when 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 Tuscaroras and the bloody scene began; the enemy fired against themselves, and not until they had completely destroyed themselves did they discover in what frenzy they were; but at length the Americans were victorious. These same Tuscaroras were present at the memorable battle at Bridgewater near Niagara Falls, where a desperate engagement, it is said, ensued, commencing about sunset and lasting until midnight, where Generals Brown and Scott were wounded.

In every instance when the United States were in trouble, the Tuscaroras were ever ready to sacrifice their blood upon the American altar, which they again fully evinced in the war of the rebellion, when twenty-three of the Tuscarora Indian warriors enlisted as volunteers in the United States army, some of whom died in the service of the country; but some were spared by the good Providence, and were permitted yet to share the sweets of home; some inherited diseases which they will probably carry down 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 enlisted afterwards at different times during the war, to wit:

Twelfth N. Y. Vol's, Cav., Co. M.—Ozias Chew, John Pempleton, Charles Pempleton, 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. colored brigade.

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, and at the close of the war he was promoted to Captain. He was some time afterwards commissioned into the regular army of the United States as First Lieutenant.



Antique Rock Citadel of Kienuka;

OR, GAU-STRAU-YEA.

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

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

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

The fort was built by the Senecas aided by the Squawkihaws, on an eminence on the north side of a steep of perpendicular rocks, which was about eight or ten feet down; and on the east, south and west sides they dug a trench four or five feet deep, and in this trench were placed timbers which were put up perpendicularly and jointed as close as possible, they projected above the ground ten or twelve feet, inclosing a place of about twenty by fifty rods. The house for the Queen was in the center of this inclosure or fort, and adjacent houses were built in two rows, with a trail or path between them directing towards the Queen's house; on each end and inside of the fort, which ran lengthwise east and west, was an entrance corresponding with the trail prepared leading to the 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 in the arts of war, which were stationed at this fort (and made their dwelling in the adjacent houses), to keep it in order and execute its regulations and laws; they were to be supported with subsistance and all other necessaries of life, and furnished with suitable implements of war by the Iroquois.

In order more fully to understand the laws and regulations of the fort or place of peace, it must be observed that at this period there were contentions, strife and wars between all the different known nations of the continent; nation against nation, like fishes of the waters, the larger ones eating the smaller. The warrior who can report in his rehearsal in the war-dance of having obtained the greatest number of scalps from the enemy, was the most honored and had the most laurels in his crown; consequently, they were constantly forming companies for an expedition to some nation in quest of honor and the applause of their nation. At this time the confederacy of the Iroquois was formed, and this place of peace was ordained for the purpose, it may be, to alleviate the distress and commotion of the nations of the forest.

The laws were that there shall be no nation or nations of the Iroquois make war against any nation or nations of the same league, under any circumstances; and the Iroquois must not make war with any alien nation without the consent of the Queen. This fort must ever be held sacred, as it is a place of peace, by never allowing the shedding of blood within the inclosure. All executions decreed by the Queen should be made outside of the fort. And any person or persons, aside from the keepers of the fort, should, on entering, never go any faster than a walk. And the Queen must always have meals ready at every hour of the day and night— allegorically speaking, it is called a kettle of hominy hanging, for all fugitives and pursuers from any nation on the continent to partake. All fugitives, irrespective of their nationalities, fleeing for life, from their enemy, when once their feet touch the threshold of the fort, their life is safe; then the Queen conducts him or them into one end of her house, which is lengthwise east and west, with a door at each end and a partition in the center of the room by a curtain made of deer skin, and when the pursuer comes, she also conducts him or them to the other end of the room. She then gives to each of these parties, which are enemies to each other, sustenance to eat; when, this being done, she rolls away the curtain, so that each party can see the other; when they have done eating they pass out and go home to their respective nations in peace. It is contrary 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 the Queen; and if this be violated, then the Iroquois demand the trespasser from the nation to which he or they belong. If this is acceded to, 'tis well; then the trespassers are executed, of which the penalty is death. But should the nation harbor the trespasser, then the nation must suffer the 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 much controversy on the question. These three named tribes were of one language and of one nation—a remote branch of the Seneca nation—and spoke the same language as the Senecas, varying but very little in a few words. These three tribes originally were called Squawkihows. In time they became very numerous and powerful. They had their settlement from the chores of Lake Ontario and along the Niagara River, and up Lake Erie as far as a place now called Erie, and as far east as to the Genesee river. 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 Squawkihows living in this vicinity were called Kah-kwahs; and the Squawkihows living further on along the shores of Lake Erie were called cats or Eries, a name that originated from the name of the lake. By this explanation you will better understand my story.

There was a time when the Kah-kwahs' branch of that nation made a challenge to the Seneca nation, another very powerful nation having their settlement 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 Senecas finally came out victorious. The Kah-kwahs immediately made another challenge, that of having a foot race, which the Senecas also accepted. Each nation chose their swiftest runners, then the flyers went which and tucker for a ways, but the Senecas finally came out glorious. The Kah- kwahs being mortified by the defeat of the two contests made the third challenge, that of wrestling, with the understanding that an umpire must be chosen from each nation and both to have a war club in hand, and the one that is defeated should suffer death by having his head struck with the war club while down, by the umpire opponent to the one defeated and should be best two in three.

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

The defeats of the Kah-kwahs considerably alieniated the Squawkihows from the Senecas; the report, of course, reached the ears of the Queen, which also alienated her feelings from the Senecas, she being by birth a Squawkihow, 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 Niagara river, 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 the Masassaukas; when both parties had arrived and had their repast, they all lodged there to rest in peace for the night, as they were wont to do. But in the slumber and stillness of the midnight hour, was tested the treachery of the Queen, by the Masassaukas, in asking her consent to massacre the Senecas in their unsuspecting slumber; her feelings having been previously somewhat alienated from the Senecas, she was induced to give her consent, whereupon they were massacred; their number I have not been 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 was cultivated.

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

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

At this time there was one warrior of the Senecas who had married into the Squawkihows' nation and lived among them. When he heard that the Queen 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—where dwelled 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 the Queen, which was final. To accomplish this, without exciting the suspicion of his family and neighbors, he went under the pretense of going away to hunt on the lake shore of Ontario, and would not be expected home in two or three days. Early one fine morning this warrior started on his high mission from his house, which was located near the fort (Gau-strau-yea). He went northerly and touched Lake Ontario, where he had a canoe for the purpose of hunting and fishing, in which he embarked and rowed eastward to the mouth of the Oswego river, and up the river as far as the Seneca river: then up that river to the settlement of the Senecas. He there left his canoe and made for Tah-nyh-yea, and went directly to the Sachem, (Onea-gah-re-tah-wa's) wigwam in the dead of night, and called him out doors. He there related to the Sachem the decree of the Queen, concerning the Seneca nation and the massacre, and requested him to keep secret the way he had received the message. The warrior 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 for the warriors to rally and prepare for war. The nation soon gathered. He then related the message he had received during the night, and said he had heard that some of their warriors were massacred at the fort (Gau- strau-yea), and that the Queen had decreed their extermination at the hand of the Squawkihows. He then appointed four warriors of the best runners to go and spy the fort and the settlement if there was any indication of preparation for war, with instructions that with the very first indication of a preparation for war that they should at once dispatch one of their number home to make his report, and the others to go on and to observe the progress of the preparation and make their reports 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 about upwards of sixty-five years of age, and the younger children, from about fourteen years of age and under. While they were traveling they saw two boys picking up sticks for firewood. One of them asked the smaller boy where his father was. The bright little fellow spoke promptly and said, "Gone to war." Before the older boy could divert his attention by touching him, the little fellow finished his answer. This they took to be news, and immediately dispatched one of their number home to make the report. When this one made his report to Onea-gah-re-tah-wa, he at once dispatched runners to the other nations of the league to inform them of what had happened to their father, the Seneca nation, and the desecration of their fort. The three that were left after the one was dispatched home, went onto a settlement of the same nation at Gill Creek, above Niagara 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 boy there where his father was. He aswered: "At Kah-kwah-ka," which is south of Buffalo. These three spies took pains to get at Kah-kwah-ka in the night. When they got there they fouud a great multitude gathered, and engaged in the war dance. The spies went right among the multitude without being suspected, because their language was the same as the Squawkihows, and took part in the dances. They saw the warriors in their dance have a head of a bear, tossing it about and striking it with the war club, and at the same time exclaiming: "We will have the head of Onea-gah-re-tah-wa, (the Seneca Sachem) and strike it thus" at the same time hitting it with their club. And the war chief said that they would start in the morning and on the third day they would have the head of Onea-gah-re-tah-wa strung up on a pole. With that the spies dispatched home the second one to make his report of what they saw and heard, and this one retired from the crowd privately some little time before daybreak. The two still remained with the crowd, talking and chatting with them as if they were one of their nation.

In the morning the grand march took their place in the war path towards their intended destruction. The ablest warriors took the front rank; then came the older ones; after them the boys upwards of fourteen years of of age; lastly came the able bodied females. Thus they marched until the next night, when they prepared ground for a dance, and went through the same performance as the night before. Now the third spy withdrew from the crowd just before daybreak to make his report and keep the Senecas posted in the advance of the enemy. On the second day the march was renewed, and proceeded in the same order as on the first day. The next night was also spent as that of the last in flattering themselves of the wonderful things that they were to accomplish. About two hours before daybreak the last spy also withdrew from the crowd and made for home, to inform them how far off they were from the Seneca settlement. After the last one had made his report, Onea-gah-re-tah-wa arose from his seat, with that majestic movement which only would become him as the head Sachem of the Seneca nation, and said: "To you, first, my most beloved comrades, the Chiefs and Sachems of our noble nation, I would bring to your minds the past in a few words, and it may be for the last time. How often have we sat together around the council fire of our nation. I congratulate you all in the good feeling that has always prevailed in our deliberations of various subjects in relation to the welfare and happiness of our nation, and more particularly our sisters and their offspring, and we have not been unmindful even of those that are not yet born, for in them have we hoped of the existence of our nation. Have not the nations of the Iroquois respected and even honored your counsels around the great council 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 flee from it. And to you, our sisters, have we not ever been mindful of you in our deliberations and ever wished you success: and have we not, as it were, embraced you and your children in our arms to protect you? We now commend you to the Great Spirit, who is our helper. And now to you, most noble warriors, in whom the council looks for the enforcement of their decrees. In bringing difficulties and contentions among yourselves, have we not brought back to you peace, by meting out to you justice; and in your 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 of the nation, and in you we look for safety. You have understood it that our nation has been given into the hands of our enemy by the Queen 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 shall prevail. He will give strength to our bow, direct our arrows, give might to our arms and direct our blows, and put to flight our enemy, and we shall 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 to preserve us from our enemies. Now my dear relatives in the different ties of blood, it is not meet that we should have our blood spilt within our domain, nor to have the dead bodies of our enemies strewed within our settlement. We must now march and meet our foe. We must not turn our heel to them; but if we are to be exterminated, let the last drop of Seneca blood be spilt upon the bosom of our mother earth, and let the sun in the heavens be the witness that we die in the defence of our wives, children and homes, which is pleasing in the sight of the Great Spirit."

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

In the morning the battle was renewed, even with more vigor than the day before, until nearly noon, when the war cry of rest was again given. The fight 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 wrestling between 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 with the war club." The Squawkihows accepted the challenge. Then the wrestling was continued to several contests, in which the Senecas were victorious. There were several of the very ablest warriors of the Squawkihows killed in this simple contest of wrestling.

They again resumed the battle. At this time the Senecas reserved quite a number of their smartest warriors, with each of them a bunch of bark prepared for the purpose of tying prisoners. They were in the rear and laid 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 the Squawkihows summoned to their aid their reserved company, which they kept in the rear. The young women came on the flank of the Senecas' ranks, and beat them with clubs, which made the Senecas falter for a while. Finally they called on their reserved warriors, who made a desperate charge on the enemy and made them retreat. The Senecas began taking prisoners. They tied their hands behind them to trees. In this way they took a great many prisoners, particularly the females. The warriors rallied and fought as they retreated. After a while a company suddenly broke off from their ranks and ran away. In a moment they had disappeared in the forest. Those that remained rallied again and fought as they were retreating until evening, when all at once the whole company wheeled right around, gave a spring, and off they went. The Senecas made their pursuit, every now and then taking a prisoner until dark, when they rested and camped for the night.

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

When the Seneca invaders came at the fort (Gau-strau-yea), they found it was evacuated and all the settlement had fled. The trail they left behind pointed southward plainly. The invaders followed to the next settlement at Gill Creek, above Niagara Falls, which they found vacated. They still followed on, bent on retaliation. They then came to the settlement of Kah-kwas, which they also found evacuated. They kept on the pursuit until they came to the settlement of the Eries, and also found it evacuated as the others. Still they kept on their pursuit, and when they came to the Alleghany river they saw pieces floating, which indicated the making of canoes. They immediately ascended the river. After they had gone some ways they found where the enemies had been encamped, and saw indications where they had built several canoes. The fires indicated that they must have just embarked that morning and rowed down the river. They they went down the river some distance, and finally gave up the chase. The invaders returned to their settlement—the Seneca nation. A glorious victory crowned their severe trial and labor.

A grand council was called of the Seneca nation for the just returned warriors to make their report of the glory they had won, and the complete overthrow of the enemy. After they had finished making their report a great feast was made, and after that they were again permitted to smoke the calumet of peace, and once more settle down as heretofore, as one of the bright stars of heaven, among the several nations of the Iroquois. At night 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 the present time. It is supposed that they must have gone in the far west and changed their name: but this is merely a supposition. Those that the Senecas took captives are still among the different settlements of the Seneca 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 took possession of the dominion of the Squawkihows, which run from Lake Ontario 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, for several hundred years (it is said by the Senecas about six hundred years ago she evacuated the fort), the Iroquois did not reordain, for the reason, as it is alleged by them, that the female is the weaker sex of humanity. Physically, it must follow that they are weaker also mentally, as it is evinced by the treachery of the Queen in her easily being decoyed 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 their enemy. They considered it not prudent to vest so much authority in the weaker sex. And as no one has been considered capable or worthy of the high honor that Ge-keah-sau-wa once reigned, until about twenty-five years ago, from the year 1878, there was a Virgin selected from among the Tonawanda band of the Seneca nation by the name of Caroline Parker, sister to Eli Parker, once in General Grant's staff, and Commissioner of Indian 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 two miles southwest of the antique fort Gah-strau-yea, or Kienuka, on the Tuscarora reservation, where she ever held open her hospitable house, not only to the Iroquois, but of every nation, including the pale faces. Allegorical speaking, she has ever had a kettle of hominy hanging over her fire-place, ready to appease the hunger of those who trod her threshold.

* * * * *



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 the Great Spirit, with a commission to preach to them the new doctrine in which he was instructed. This revelation was received in circumstances so remarkable, and the precepts he sought to inculcate contained in themselves such evidences of wisdom and beneficence that he was universally received among them, not only as a wise and good man, but as one commissioned by the Great Spirit to become their religious teacher. The new religion, as it has ever since been called, embodied all the precepts of the ancient faith, recognized the ancient mode of worship giving it a new sanction of the Great Spirit, and also comprehend such new doctrines as came in aptly, to lengthen out and enlarge the original system without impairing it. Charges of imposture and deception were at first preferred against him, but disbelief of his divine mission gradually subsided, until at the time of his death the whole unchristianized portion of the Six Nations had become firm believers in the new religion, which to the present day has continued to some extent as a prevailing faith.

This singular person who was destined to obtain such a spiritual sway over 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 the Indian village of Ga-no-wau-ges, near Avon, about the year 1735, and died at Onondaga in 1815, where he happened to be on one of his pastoral visits. By birth he was a Seneca of the Turtle clan, and a half brother to the celebrated Corn Planter by a common father. The most part of his life was spent in idleness and dissipation during which time, although a sachem and ruler among the Senecas for many years, and through the most perilous time of their history, he acquired no particular reputation. Reforming late in life, in his future career he showed himself to be possessed of superior talents and to be animated by a sincere and ardent desire for the welfare of his race.

At this period and for about a century preceeding, the prevailing habit of intemperance among the Iroquois was the fruitful source of their domestic trouble, this in connection with their political disasters seemed to threaten the speedy extinction of their race. A temperance reformation, universal and radical, was the main and ultimate object of the mission which he assumed, and upon which he chiefly used his influence and eloquence through the remainder of his life. To secure a more speedy reception of his admonitions, he clothed them with divine sanction, to strengthen their moral principles, he enforced anew the precepts of the ancient faith; and to insure obedience to his teachings, he held over the wicked the terrors of eternal punishment. Going from village to village among the several nations of the league, with the exception of the christainized Oneidas and Tuscaroras, continuing his visits from year to year, preaching the new doctrine with remarkable effect. Many abandoned their dissolute habits and became sober and moral men; discord and contentions gave place to harmony and order, and vagrancy and sloth to ambition and industry. The origin of this project has at times been ascribed to Cornplanter as a means to increase his own influence, but this is not only improbable but is expressly denied. The motives by which Handsomelake claimed to be actuated were entirely of a religious and benevolent character, and in pursuance of the injunctions of his spiritual guides.

At the time of his supernatural visitation, about the year 1800, Handsomelake resided at the village of Cornplanter, on the Alleghany river in the State of Pennsylvania. As he explained the case to his brethren, having lain ill for a long time he had given up all hope of recovery and resigned himself to die. When in the hourly expectation of death, three spiritual beings in the form of men, sent by the Great Spirit, appeared before him, each carried in his hand a shrub bearing different kinds of berries, which, having been given him to eat, he was by their miraculous virtue immediately restored to health. They afterward revealed 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, causing him to see realities of the evil-minded, and to behold with his mortal eyes the punishment inflicted upon the wicked, that he might with more propriety warn his people of their impending destiny. He was also permitted to behold the realm and felicities of the Heavenly residence of the virtuous. With his mind thus prepared, and stored with divine precepts, 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 his successor. The first and only person ever "raised up" by the Iroquois, and invested with the office of a supreme religious instructor—a sincere believer in the verity of Handsomelake's mission, and an eminently pure and virtuous man—Sase-ha-wa (Johnson) has devoted himself with zeal and fidelity to the duties of his office, as a spiritual guide and teacher of the 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 the year 1774.

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

At their councils and religious, festivals, it was customary for the chiefs and keepers of the faith to express their confidence in the new religion, and to exhort others to strengthen their beliefs. The late Abraham La Fort, an educated Onondaga Sachem, thus expressed himself upon this subject at a condolence council of the league, held at Tonawanda as late as October, 1847.

"Let us observe the operations of nature. The year is divided into seasons, and every season has its fruits. The birds of the air, though clothed in the same dress of feathers, are divided into many classes, and one class is never seen to associate or intermingle with any but its own kind. So with the beasts of the field and woods. Each and every class and specie have their own separate rules by which they seem to be governed, and by which their actions are regulated. These distinctions, classes and colors the Great Spirit has seen fit to make. But the rule does not stop here. It is universal. It embraces man also. The human race was created and divided into different classes, which were placed separate from each other—having different customs, manners, laws and religions. To the Indians it seems that no more religion had originally been than was to be found in the operations of nature, which taught him that there was a Supreme Being, all powerful and all wise; and on this account, as well as on account of his great goodness, they learned to love and reverence Him. But these later times, when the restless and ambitious spirit of the whiteskinned race had crossed the boundary line and made inroads upon the manners, customs and primitive religion of the Indian, the Great Spirit determined to and through His servant, Handsomelake, did reveal his will to the Indians. The substance of that will was no more than to confirm their ancient belief that they were entitled to a different religion—a religion adapted to their customs, manners and ways of thinking."

As the discourses delivered by Johnson from time to time contains a very full exposition of their ancient beliefs and mode of worship, together with the recent views introduced by Handsomelake, mingled up in one collection, presenting probably a better idea of their ethical and religious system than could be conveyed in any other manner, it is given entire, 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 the repetition of the will of the Great Spirit, as communicated to us from heaven through His servant, Handsomelake.

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

"It was in the month of June when Handsomelake was yet sick. He had been ill for years. He was accustomed to tell us that he had resigned himself to the will of the Great Spirit. 'I nightly returned my thanks to the Great Spirit,' said he, 'as my eyes were gladdened at evening by the sight of the stars of heaven. I viewed the ornamental heaven at evening through the opening in the roof of my lodge, with grateful feelings to my Creator. I had no assurance that I should at the next evening contemplate His works. For this reason my acknowledgment to Him was more fervent and sincere. When night was gone, and the sun again shed its light upon the earth, I saw and acknowledged in the return of day His continued goodness to me and to all mankind. At length, I began to have an inward conviction that my end was near. I resolved once more to exchange friendly words with my people, and I sent my daughter to summon my brothers Cornplanter and Blacksnake. She hastened to do his bidding, but before she returned he had fallen into insensibility and apparent death. Blacksnake, upon returning to the lodge, hastened to his brother's couch and discovered that portions of his body were yet warm. This happened at early day before the morning dew had dried. When the sun had advanced half way to the meridian his heart began to beat, and he opened his eyes. Blacksnake asked him if he was in his right mind, but he answered not. At meridian he again opened his eyes, and the same question was repeated. He then answered and said, 'A man spoke from without and some one might come forth. I looked and saw some men standing without. I rose, and as I attempted to step over the threshold of my door I stumbled, and should have fallen had they not caught me. They were three holy men who looked alike 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. One of 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 have been witnesses of your lengthy illness; we have seen with what resignation you have given yourself up to the Great Spirit: we have heard your daily return of thanks; He has heard them all; His ear has ever been open to hear; you was thankful for the return of night, when you could contemplate the beauties of heaven; you was accustomed to look upon the moon as it coursed in its mighty paths; when there were no hopes to you that you would again behold these things, you willingly resigned yourself, to the mind of the Great Spirit; this is right; since, the Great Spirit made the earth and put man upon it, we have been His constant 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 Spirit is pleased to know your patient resignation to His will; as a reward for yonr devotion He has cured your sickness; tell your people to assemble to-morrow, and at morn go in and speak to them.' After they had further revealed their intentions concerning him they departed.

"At the time appointed Handsomelake appeared at the council and thus addressed 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 has told me that I should yet live upon the earth to become an instructor to my people. Since the creation of man the Great Spirit has often raised up men to teach his children what they should do to please him; but they have been unfaithful to their trust. I hope I shall profit by their example. Your Creator has seen that you have transgressed greatly against His laws. He made men pure and good. He did not intend that he should sin. You create a great sin in taking the firewater. The Great Spirit says you must abandon this enticing habit. Your ancestors have brought great 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 beyond the great waters. For the white man it is a medicine; but they, too, have violated the will of their Maker. The Great Spirit says drunkenness is a great crime, and He forbids you to indulge in this evil habit. His command is to the old and young. The abandonment of its use will relieve much of your sufferings, and greatly increase the comforts and happiness of your children. The Great Spirit is grieved that so much crime and wickedness should defile the earth. There are many evils which He never intended should exist among His red children. The Great Spirit has for many wise reasons withheld from man the number of his days, but He has not left him without a guide, for He has pointed out to him the path in which he may safely tread the journey of life.

"'When the Great Spirit made man He also made woman. He instituted marriage, and enjoined upon them to love each other and be faithful. It is pleasing to Him to see men and women obey His will. Your Creator abhors a deceiver and a hypocrite. By obeying His commands you will die an easy and happy death. When the Great Spirit instituted marriage He ordained to bless those who were faithful with children. Some women are unfaithful and others become so by misfortune. Such have great opportunities to do much good. There are many orphans and poor children whom they can adopt as their own. If you tie up the clothes of an orphan child the Great Spirit will notice it and reward you for it. Should an orphan ever cross your path be kind to him and treat him with tenderness, for this is right. Parents must constantly teach their children morality and reverence for their Creator. Parents must also guard their children against improper marriages. They, having much experience, should select a suitable match for their child. When the parents of both parties have agreed, then bring the young pair together and let them know what good their parents have designed for them. If in time they so far disagree that they cannot possibly live contented and happy with each other they may 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 thanks to 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, to their parents and to their fellowmen. Children should obey their parents and guardians, and submit to them in all things. Disobedient children occasion great pain and misery. They wound their parents' feelings and often drive them to desperation, cause them great distress and final admission into the place of evil spirit. The marriage obligations should generate good to all who have assumed them. Let the married be faithful to each other, that when they die it may be in peace. Children should never permit their parents to suffer in their old age. Be kind to them, and support them. The Great Spirit requires all children to love, revere and obey their parents. To do this is highly pleasing to Him. The happiness of parents is greatly increased by the affection and the attention of their children. To abandon a wife or children is a great wrong, and produces many evils. It is wrong for a father or mother-in-law to vex a son or daughter-in-law, but they should use them as if they were their own children. It often happens that parents hold angry disputes over their infant child. This is also a great sin. The infant hears and comprehends the angry words of its parents. It feels bad and lonely. It can see for itself no happiness in prospect. It concludes to return to its Maker. It wants a happy home, and dies. The parents then weep because their child has left them. You must put this evil practice from among you if you would live happy.

"'The Great Spirit when He made the earth never intended that it should be made merchandise, but His will is that all His creatures should enjoy it equally. Your chiefs have violated and betrayed their trust by selling lands. Nothing is now left of our once large pobsessions save a few small reservations. Chiefs and aged men, you, as men, have no lands to sell. You occupy and possess tract in trust for your children. You should hold that trust sacred, lest your children are driven from their homes by your unsafe conduct. Whoever sells land offends the Great Spirit, and must expect 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 know that our religion teaches that the early day is dedicated to the Great Spirit, and that the late day is granted to the spirits of the dead. It is now meridian, and I must close. Preserve in your minds that which has been said. Accept my thanks for your kind and patient attention. It is meet that I should also return my thanks to the Great Spirit that he has assisted me thus far in my feeble frame to instruct you. We ask you all to come up again to-morrow at early day, to hear what further may be said. 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 far advanced, and again gathered around the council-fire I see around me the several nations of the long house. This gives me great joy. I see also seated around me my counselors (keepers of the faith), who have been regularly appointed, as is the custom of our religion. Greetings have been exchanged with each other. Thanks have been returned to Handsomelake. Thanks also have been returned to our Creator by the council now assembled. At this moment the Great Spirit is looking upon this assembly. He hears our words, knows our thoughts, and is always pleased to see us gathered together of good. The sun is now high, and soon it will reach the middle heavens. I must therefore make haste. Listen attentively, and consider well what you shall hear. I return thanks to our Creator, that He has spared your lives through the dangers of the darkness. I salute and return my thanks to the four Celestial Beings who have communicated what I am about to say to you. I return thanks to my grandfather (Handsomelake), from whom you first heard what I am about to speak. We all feel his loss. We miss him at our councils. I now occupy his place before you, but I am conscious that I have not the power 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. Our Creator when He made us designed that we should live by hunting. It sometimes happens that a man goes out for to hunt, leaving his wife with his friends. After a long absence he returns and finds that his wife has taken another husband. The Great Spirit says this is a great sin, and must be put from among us.

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

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