Onondaga, or, Reminiscences of earlier and later times : being a series of historical sketches relative to Onondaga, with notes on the several towns in the county, and Oswega

Front matter

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ATTENTION !

BAR CODE IS LOCATED

Preface

dence, R. I. ; and the New- York Historical Society, New-York Society Libraries of New-York and the State Library at Albany, have been visited ; to each individual Librarian of which, the most grateful acknowledgements are due, for the gentlemanly courtesy and kindness, afforded to the author in his researches.

To the Hon. John Carter Brown, of Providence, R. I., the most unfeigned thanks are tendered, for his partial favor, in placing at the author’s disposal, the “ Jesuit Relations,” relative to our county’s history. Mr. Brown has a rare collection . of these works, published about two hundred years ago, at Paris, in the French language.

These Relations are to a considerable extent, our history, and as such, their introduction is pardonable — yea, necessary to its perfection.

In the progress of this undertaking, the author has consulted, and in some instances, (for which he hopes to be pardoned,) has drawn largely from the following works, viz : — Charlevoix’ Historic de Nouville Francais; Charlevoix’ letters to the Duchess Delesdiguieres ; Francis Creuxius’ Historic Novae Franciae; Father llenepin’s Travels in North America; Jesuit Relations from 1642 to 1*702 ; Loskiel’s, La Ilontan’s and Heckewelder’s Indian Histories; Colden’s Five Nations; Smith’s History of New-York; Brodhead’s London Documents; Marshall’s Life of Washington ; Smollett’s History of England ; Stone’s Life of Brant ; Schoolcraft’s Notes; Kip’s Jesuits; Natural History of New-York; Canal Documents ; Balloting Book, &c.

To numerous individuals, who to a greater or less extent have aided in this undertaking, the author is under peculiar obligations, for hints, suggestions and the furnishing of materials. Among these, he takes pleasure in naming Professor William Gammell, of Brown University ; Jacob B. Moore, Esq., Librarian of the New-York Historical Society; Hon. Archibald Campbell, Deputy Secretary of State; Mr. Van Rensselaer, Assistant Surveyor General ; Alfred B. Street Esq., State Librarian ; and E. B. O’Callaghan, M. D., Albany.

To the Rev. Messrs. Saltern Givens, Adam Elliott and Abraham Nelles, Missionaries among the Mohawks, Onondagas and Oneidas, in Canada West, respecting their interesting missions and also to the

PREFACE.

V

Rev. Eleazer Williams, long time a Missionary among the Onondagas and Oneidas, at Oneida and Green Bay, and to the Rev. Ezekiel G. Gear, Chaplain U. S. A., Fort Snelling, the most sincere thanks are due for valuable communications.

Also to the late Rev. John C. Rudd, D. D., of Utica ; Rev. Henry Gregory, D. D., of Syracuse ; Rev. John L. Gay, of Manlius, and Rev. Geo. E. Dele van, of La Fayette. Also, to Harvey Baldwin, John Wilkinson, Lewis H. Redfield, Thomas Spencer, Amos P. Granger, Phares Gould, E. W. Leavenworth and Rufus Stanton, Esqrs., of Syracuse. Also, to the Clerk of Cayuga County, and to V. W. Smith, Esq., Clerk, and L. J. Gillet, Deputy Clerk of Onondaga County ; Hon. Squire M. Brown, of Elbridge ; Hon. George Geddes, Hon. David Munro and D. C. Le Roy, Esq., of Camillus ; Messrs. Baldwin and Bigelow, of Lysander ; Thomas Wheeler, Esq., of Salina ; Simeon Clark, of Otisco ; Cha’s 0. Roundey, of Spafford ; Warren Hecox, Esq., of Skaneateles ; Rev. Levi S. Parsons, of Marcellus; n. C. Van Schaack, Esq., of Manlius; Jeremiah Gould and Isaac Keeler, Esqrs., of La Fayette; Hon. Daniel Moseley and Oliver R. Strong, Esq., of Onondaga ; Asa Eastwood and John Stevens, Esqrs., of Cicero. Also* to Edwin W. Clarke, B. B. Burt and Matthew McNair, Esqrs, of Oswego, and A. G. Hull and Peter Schenck, Esqrs., of Fulton, the author is under special obligations for important suggestions and materials.

The names of Mrs. O’Blennis, of Salina, and Mrs. W ood, of Onondaga Hollow, should not be omitted, both of whom have resided in the county from its earliest settlement, and whose vigorous minds are stored with an almost unlimited stock of valuable information.

Last, are acknowledged the MSS. and papers furnished by the Rev. J. W. Adams, D. D., who for several years, had been engaged upon a similar work. These had been collected by the Rev. Dr., with a view of ultimate publication, but his parochial duties, and other uncontrolable circumstances interposed, and the idea was abandoned. So far as available, these papers have been drawn from.

In addition to the acknowledgements already made, there are hundreds of individuals throughout the county, who have been scarcely

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PREFACE.

less serviceable in furnishing materials for this work, and should all their names receive a place, we should be bound to give a complete muster roll of the county. To these who have been named, and to all those who have by word or communication, in anywise assisted the author in his researches, he returns his heartfelt acknowledgements ; for without such assistance, he feels assured he would have made but little progress.

With these preliminary remarks and explanations, the following pages are submitted to the public.

THE AUTHOR.

CONTENTS, VOL. I

Chapter I. Indians

Origin of the term Indian. Names of different tribes once inhabiting New-York. Five Nations. Origin of the Confederacy. Mohawks. Oneidas. Onondagas. Cayugas. Senecas. General Remarks. 17

Chapter II. Traditions Of The Onondagas

Ascent of the Seneca River by Ta-oun-ya-wat-ha. His slaughter of a Monstrous Serpent. Opening of the channel of Onondaga River. The Enchantress Feathered Monsters. Great Eagle. Allusion to other Traditions. Witches and Wizards. Evil Spirits. Tradition of a Colony. Belief in Thunder and Lightning. Marriage. Family Discipline. Treatment of the Sick. Burials. 37

Chapter III. Pagan Rites And Ceremonies

Religious Belief. Annual Feasts. Sacrifices. Dances. Remarks. 53

CHAPTER IY.

PAGAN RITES AND CEREMONIES.

Compared with those of the Jews, Egyptians, Greeks and Romans. 69

CHAPTER Y.

LIVES OF DISTINGUISHED ONONDAGA CHIEFS.

Dekannissora. Garangula. Kanahjeagah. Sadekanahte. Canassetago. Oundi* aga. Conyatauyou. Ossahinta, Tatotah. Dehatkatons, Council Fire. 79

CHAPTER YI.

FRENCH MISSIONS.

Introduction of French Roman Catholic Missionaries to Onondaga. Father Sivm

Contents

mon Le Moyne’s Journal of a Visit to Onondaga, 1653. Jesuit Relation 1655-6. Voyage of Joseph Chaumonot and Claude Dablon to Onondaga, and their Return to Quebec. Relation, 1656-7, Publication of the Faith to the Onondagas, by Father Paul Ragueneau. Charlevoix’ account of the same. Reception of Le Moyne with the Onondagas. Relations from 1659 to 1667. De Witt Clinton’s Account of a Colony near Jamesville, 1666. Relations from 1668 to 1709. 126

CHAPTER VII.

ENGLISH, GERMAN AND AMERICAN MISSIONS.

Introduction

Perhaps there is no subject, which has been in all ages, so much a labyrinth of perplexity and philosophical speculation, as the continual changes that are going on in respect to different nations and races of men, conquering and supplanting those of other nations and other climes. Almost from the creation of man, the world has exhibited these changes ; and none, perhaps, in the whole catologue, would take higher rank, or have been more fruitful of consequences than the changes wrought on the continent of North America. Three hundred and sixty years ago, America had no place or name among the nations of the civilized world. Three hundred and sixty years ago, the voice of the white man had not been heard in this land. Since then, he has gradually extended his dominion over the whole of our wide-spread country.

Two hundred years ago, the voice of the “ Black Robes ” was first heard in the wilds of Onondaga : before them was borne the bough of peace ; their only ornaments were the cowl and cassock — their only arms, the cross and crosier. Rude chapels of barks and brushwood arose at their desire, and the deep-toned bell, called forth their untutored proselytes, to vespers, mass and matins, and for the first time the red man utters in chaunts and songs, and hymns of praise, the glories of the Redeemer.

A century ago, the hills which surround us were shaded with lofty trees ; bogs and swamps, were more extensive then than now ; the beaver and the flood, made the only dams that impeded the streams ; the trout, pickerel, and salmon, glided through them unmolested ; the hawk and eagle towered in their pride of height, far above the loftiest crags ; and the partridge and turkey whirred low among the trees. The fox

XIV

INTRODUCTION.

and wild deer roamed in perfect freedom through the dark forest, and the panther, the wolf and bear, prowled about our hills, unheeded and unharmed. The kingly savage, pure and untainted as the Great Spirit formed him, swayed his mild sceptre in peace.

A change comes over this scene ; the red man is proscribed, banished, hunted as it were from the home of his fathers, and is doomed to roam, spirit broken and disconsolate, in a strange land, beyond the influences of civilization, and his degraded offspring creep here and there, upon the soil, where once their proud ancestors stalked abroad in majesty sublime. His hunting grounds, once his own domain, how changed ! The white man settles on them ; farms become cultivated ; the hum of business is heard; settlements soon become the depots of produce ; these rapidly increase to cities. The wilderness is changed to busy and neat villages, redolent with wealth and comfort, adorned with temples for Christian worship, and made cheerful by the halls of science. Scarce sixty years have rolled around, since the very ground, beneath and about us, was one wide, unbroken wilderness. Mark the contrast now, — all around we see, hill and valley, checkered with glade and woodland, beautified with comfortable dwellings, rejoicing in all the blessings civilization can bestow.

There is probably no portion of the United States whose Indigenal annals are of so much importance as those of Onondaga, and the region contiguous ; and strange as it may appear, the history of this important country, which of all others is the most interesting, will only attract the attention it demands, in the remote periods of future ages. The records of memory are fast fading away. The remnant of a once mighty nation is rapidly disappearing. Indian tradition, with all its vivacity and interest, is fearfully becoming extinct. A few short years and nothing new can possibly be gleaned.

It is certain that the French traders and Jesuit priests, visited Onondaga as early as 1643, and continued their labors among the natives for a period of near one hundred years, as their “Relations” in the succeeding pages will show.

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XV

The Onondagas are by them described as a powerful nation, of the confederacy of the Iroquois, who held the ascendency over all the North American tribes, and with their colleagues could furnish over three thousand warriors for the field. The Dutch, through their traders at New- Amsterdam and Fort- Orange, secured a profitable traffic with the natives— pushed boldly into their country, and by acts of moderation and kindness, W'on their confidence and esteem.

A new era succeeds — the dynasty of the Dutch is superseded by the English; the French are bereft of their titles and claims to any portion of the then United States and Canada, and the arms of Britain are everywhere triumphant. After the war of the American Revolution, the Onondagas, with the other Indian Nations, by the treaty of Fort Stanwix, in 1788, become subject to the jurisdiction of New-York. Directly after this commences the settlement of Onondaga County.

We shall see that our beautiful fields were first purchased, by the services, and sufferings, and blood of our fathers, the soldiers of the Revolution, very few of whom now linger among us. To those .who survive, and to the memory of those who are departed, we should never be ungrateful.

In our prosperity let us never forget the energy, generosity and privations of that hardy, industrious race of pioneers, to ■whose enterprise and perseverance, we are mainly indebted for the bountiful blessings we so richly enjoy.

Where we find one of these solitary sojourners, should we not make smooth his path, and cherish his memory? For only here and there, lingers one and another, like an aged oak, to inform us where, and when, the forest first gave way, and where, was the red man’s lonely path.

Chapter I

Origin of the term Indian — names of different tribes once inhabiting New-

York — -Five Nations — Origin of the Confederacy — Mohawks — Oneidas —

Onondagas — Cayugas — Senecas — General Remarks.

In commencing onr reminiscences of Onondaga, we are met in the outset by a people who from time immemorial have occupied our soil — a nation who have hitherto held a conspicuous place and an important position among the aboriginal inhabitants of North America. Finding them so, it is but just to give them a passing notice.

At the time the scheme of discovery was most strongly agitated and urged by Columbus, it was supposed that by sailing westward from Europe he would arrive at the eastern coast of India. And it was confidently believed even at the period of the discovery of the islands and continent of America, that he had actually discovered a western passage to the continent of India. Many of the navigators who followed Columbus, were of the same erroneous opinion. Hence it wTas, that the people of America, found here by Europeans, were at first improperly called Indians. The truth was not clearly ascertained, until the name had been so long in use that it could not well be changed. By Americans, the term is seldom used except as applying to the aborigines of the country. But among Europeans, in the correspondence between persons of different countries, it oftentimes produces confusion and inconvenience.

When the first Europeans visited this continent, they were greatly surprised to find a race of beings so entirely different from themselves, in complexion, dress, language, manners, and mode of living. Savage, indeed, in many respects, they ap-

ONONDAGA.

peared to be — yet the kindest hospitality, from the purest motives, was always most readily extended to their foreign guests. And perhaps would forever have remained unbroken the golden cord of friendship, had the red man been the first to try his strength upon it. u Welcome , Englishmen ; welcome, Englishmen ,” are words intimately associated with early American history. These were the first accents our Pilgrim Fathers heard on the American strand, and ever have the same grateful sounds greeted the ears of the whites, upon their first interview with the rude sons of the forest. Had the disposition of the aborigines been any other than friendly, the feeble colonies first planted on American soil would have been speedily annihilated.

At the time of the settlement of New- York by the Dutch, in 1610, there were in their immediate vicinity, numerous tribes of Indians denominated from their weakness and inferiority uthe Bushes ,” by their more powerful neighbors the Five Nations. As many as thirteen different tribes, all of whom are now extinct, are supposed to have had their allotted territories on Long Island, and exercised exclusive jurisdiction and control over their several portions of domain. They were known by the name of Canarsees, Rockaways, Merricks, Massapequas, Mantinecocks, Nassaquakes, Setaukets, Corchaugs, Manhassets, Seeatogues, Patchogues, Shinecocks and Montauks. In 1786, the remnants of the two last named tribes took up their abode among the Oneidas, whither they had been invited. The Manhattoes occupied the Island of New-York. The Nyacks inhabited in the vicinity of the Narrows below New-York, and about Westchester county. The Moheakenunks inhabited a large portion of country, from the Nyacks up the Hudson near to Albany. The Scaghtakooks, occupied a large tract of country north of Albany ; one of their principal villages was near where the city of Troy now stands. Other tribes of obscure origin and inferior note, undoubtedly occupied other localities within the state of New- York, some of which will be noted in their proper place. Many of these Indian tribes, during the years immediately sue-

INDIANS.

seeding the arrival of the first colonists among them, evinced i hostile disposition towards their new neighbors, and were continual sources of alarm to the white inhabitants ; nevertheless, they were all tributary, and otherwise subject to the powerful confederacy of the “Five Nations.”

These distinguished nations, firmly bound and concentrated in one, held the ascendency over all the North American tribes. Their territory proper extended from Hudson’s river on the east, to the Niagara on the west ; from lake Ontario on the north, to the Alleghanies on the south. At one time their actual domain extended from the Sorel, south by the great lakes to the Mississippi west, thence east to the Santee, and coastwise back to the Hudson. They occupied a wide-spread country, comprising a greater body of more fertile land, combined with a temperate and healthy climate, greater facilities for water communication, not only within their own territory, but extending from it in all directions, with more extensive hunting grounds and fisheries, than any other tract of the same extent in the world. They were called by the French u Iroquois ,” by the English “ The Confederates ,” or “ Five Nations ,” by the Dutch “ Maquas” and by themselves “ Mingoesf meaning by all, “ United People .” The English retained the name Maquas for the Mohawks, for a long time after the Dutch had relinquished the country. The name Iroquois, according to Charlevoix, is purely French,* and is derived from “ Hiro” signifying I have said it — answering to the Latin dixit — according to the words most frequently made

u Ces barbares ne sont qu’une seule nation, et qu’un seul interet public. Od pourroit les nommer pour la distribution du terrain, les Suisses de ce continent Les Iroquois sont partager en cinq cantons, sgavoir les Tsonontouans, les Goyo goans, les Onnotagues, les Onoyouts et les Agnies.” — Lahontan, I. 35.

ONONDAGA.

use of at the close of all Indian speeches, and “ Koue” a term denoting sadness when spoken slowly, and joy when spoken rapidly.

The term Aquinuschioni, according to the same author, is translated u Faiseurs de Cabannes ,” or Makers of Cabins or Wigwams, which they supposed they themselves built stronger than any other people. Another name by which they always boastfully termed themselves, was Ongwe Ilonwe, signifying a people surpassing all others. As the term Aquinuschioni is usually accepted, it means the people of the long cabin or long house , but when used in a national sense it means a United People. The limits of this imaginary house, was of the same area as their territory proper, and may be considered the broadest, longest and highest cabin as yet erected by human hands.

At what period or for what purpose this league was originally formed, is a matter wholly speculative, as the records of history and Indian tradition are alike uncertain, and throw but feeble light upon the subject. It is supposed, however, that anciently, they were separate and independent nations ; and probably warred with an equal relish upon each other as upon their neighbors, and perhaps finally united themselves for purposes of greater strength and security, thereby enlarging their power and importance at home, enabling them to prosecute more vigorously their conquests abroad. Common danger or a desire for conquest were the motives, rather than a far-seeing policy, which must have actuated these people to form a league of consolidation.

By softie authors the time of the formation of the great league of confederation, was about the life of one man before the Dutch landed at New-York. By others, about an hundred years before that period. Webster, the Onondaga interpreter, and good authority, states it at about two generations before the white people came to trade with the Indians. But from the permanency of their institutions, the peculiar structure of their government, the intricacy of their civil affairs, the stability of their religious beliefs and the uniformity of

INDIANS.

their pagan ceremonies, differing from other Indian nations in important particulars, we are inclined to the opinion that their federative existence must have had a much longer duration. And from the following tradition, we are inclined to the opinion, that the period is unknown, and the time lost, in the clouded uncertainties of the past.

Hundreds of years ago, Ta-oun-ya-wat-ha, the Deity who presides over fisheries and streams, came down from his dwelling place in the clouds to visit the inhabitants of the earth. He had been deputed by the Great and Good Spirit Ha-wah-ne-u, to visit the streams and clear the channels from all obstructions, to seek out the good things of the country through which he intended to pass, that they might be more generally disseminated among all the good people of the earth, especially to point out to them the most excellent fishing grounds, and to bestow upon them other acceptable gifts. About this time two young men of the Onondaga Nation were listlessly gazing over the calm blue waters of the “ Lake of a Thousand Isles.” During their revery, they espied, as they thought, far in the distance, a single white speck, beautifully dancing over the bright blue waters — and while they watched the object with the most intense anxiety, it seemed to increase in magnitude^ and moved as if approaching the place where they were concealed, most anxiously awaiting the event of the visitation of so singular an object, for at this time no canoes had ever made their appearance in the direction from whence this was approaching. As the object neared the shore, it proved in semblance to be a venerable looking man, calmly seated in a canoe of pure white, very curiously constructed, and much more ingeniously wrought than those in use among the tribes of the country. Like a cygnet upon the wide blue sea, so sat the canoe of Ta-oun-ya-wat-ha upon the “ Lake of a Thousand Isles.” As the frail branch drifts towards the rushing cataract, so coursed the white canoe over the rippling waters, propelled by the strong arm of the god of e the river. Deep thought sat upon the brow of the grey-haired mariner ; penetration marked his eye, and deep, dark mystery pervaded his

ONONDAGA.

countenance. With a single oar he silently paddled his light* trimmed bark along the shore, as if seeking a commodious haven for rest. He soon turned the prow of his fragile vessel into the estuary of the “ double river” and made fast to the western shore. He majestically ascended the steep bank, nor stopped till he had gained the loftiest summit of the western hill. Then silently gazing around as if to examine the country, he became enchanted with the view ; when, drawing his stately form to its utmost height, he exclaimed in accents of the wildest enthusiasm, Osh-wah-kee ! ! Osh-wah-kee ! ! *

During the observations of the spirit-man, (for so he was afterwards called,) the two men who had lain concealed, cautiously watching all his movements, discovered themselves. Ta-oun-ya-wat-ha very civilly approached them, and after the greetings usual at the first meeting of strangers, very gravely made inquiries of them respecting their country and its advantages, of their fisheries and hunting grounds, and of the impediments in the way of the prosperity of the nations round about. To all of which the hunters, (for so they were,) could give no very favorable answers, but briefly stated to him the disadvantages they had ever been doomed to labor under, and the sufferings they had borne in consequence.

A degree of familiarity and mutual confidence had by this time become awakened in the bosoms of the parties, and the greatest freedom of conversation proceeded without restraint. The hunters provided for their venerable guest a repast of roast venison, who received it in thankfulness ; they smoked the calumet together and were refreshed.

Ta-oun-ya-wat-ha disclosed to the hunters the spirituality of his character and the object of his mission, after which, he invited them to proceed with him up the river, as he had

* It is known, perhaps, to comparatively few, that Lake Ontario and the outlet of Oswego river was anpiently, and is now known to most Indian nations, especially the remnant of the Five Nations, as the Osh-wah-kee, which being interpreted literally, signifies from the circumstance here related — “ I see everywhere and see nothing From this our English name for the river Oswego is derived.

INDIANS.

important business to transact and should need their services. After a moment’s consultation together, the hunters consented to accompany him, and forthwith joyfully attended him to his canoe.

Of the events which immediately succeeded^ we have not now time or disposition to speak, only that many of them were truly marvellous, and worthy a place only in the pages of Indian Mythology.

From this, Ta-oun-ya-wat-ha ascended all the lesser lakes and explored their shores, placing all things in proper order, for the comfort and sustenance of all good men. He had taught the people of the various tribes the art of raising corn and beans, which had not before been cultivated among them. He also encouraged them to a more faithful observance of the laws of the Great and Good Spirit. He had made the fishing grounds free, and opened to all the uninterrupted pursuit of game. He had distributed liberally among mankind the fruits of the earth, and had removed all obstructions from the navigable streams.

Pleased with the success of his undertakings, the spirit-man now resolved to lay aside his divine character, and in after years to make his abode among the children of men. He accordingly selected for his residence a beautiful spot on the shore of the Cross Lake, (Te-ungk-too, as called by the Natives). After awhile, he totally relinquished his divine title of Ta-oun-ya-wat-ha, and in all respects assumed the character and habits of a man. Nevertheless, he was always looked up to as an extraordinary individual, as one possessing transcendent powers of mind and consummate wisdom. The name Hi-awat-ha, (signifying very wise man) was spontaneously awarded him, by the whole mass of people who now resorted to him from all quarters for advice and instruction. The companions of the spirit-man, at a subsequent council, were rewarded by a seat in the councils of their countrymen, and became eminently distinguished for their prowess in war and dignified bearing in the council room.

After a quiet residence pf a few years at his new location,

ONONDAGA.

the country became greatly alarmed, by the sudden approach of a ferocious band of warriors, from north of the great lakes. As they advanced, indiscriminate slaughter was made, of meny women and children. Many had been slain and ultimate destruction seemed to be the consequence, either of bold resistance, or of a quiet relinquishment of absolute right.

During this signal agitation of the public mind, people from all quarters thronged the dwelling place of Hi-a-wat-ha, for advice in this trying emergency. After a deep and thoughtful contemplation of the momentous subject, he informed the principal chiefs that his opinion was, to call a grand council of all the tribes that could be gathered from the east and from the west, that the advice of all might be received; “for” said he “ our safety is in good counsel, and speedy, energetic action.” Accordingly, runners were dispatched in all directions, notifying the head men, of a grand council to be held on the banks of the lake Oh-nen-ta-ha.

This council is supposed to have been held on the high ground where the village of Liverpool now stands. In due time the chiefs and warriors from far and near were assembled, with great numbers of men, women and children, to hold this important council, and to devise means for the general safety. All the principal men had arrived, except the venerable Hi-a-wat-ha.

The council-fire had been kindled three days, and he had not yet arrived. Messengers were dispatched, who found him in a most melancholy state of mind. He told them that evil lay in his path ; that he had a fearful foreboding of illfortune, and that he had concluded not to attend the great council at Oh-nen-ta-ha. But, said the messengers, we have delayed the deliberations of the grand council on account of your absence, and the chiefs have resolved not to proceed to business, until your arrival.

The White Canoe had always been held as a sacred treasure, and next to the wise man himself, was regarded with awe and reverence. It had been deposited in a lodge, erected especially for its security, to which none but the most worthy and noted

INDIANS.

of the chieftains could have access. Hither on this occasion Hi-a-wat-ha repaired, and in the most devout and humiliating manner, poured out his soul in silence to the Great Spirit. After a protracted absence, he returned with a countenance beaming with confidence and hope. Being over persuaded by his friends, he reluctantly yielded to their earnest solicitations. The White Canoe was carefully removed from its sacred resting place, and reverently launched upon the bosom of the river. The wise man, once again took his accustomed seat, and bade his darling and only daughter (a girl of some twelve years of age) to accompany him. She unhesitatingly obeyed, took her place beside her venerable parent in the devoted vessel, and directly, they made all possible speed to the grand council ground.

On the approach of the aged and venerable Hi-a-wat-ha, a general shout of joy resounded throughout the assembled host, and every demonstration of respect, was paid to this illustrious sage and counsellor. As he landed and was passing up the steep bank towards the council ground, a loud sound was heard, like a rushing and mighty wind. All eyes were instantly turned upwards, and a dark spot was discovered rapidly descending from on high among the clouds. It grew larger and larger as it neared the earth, and was descending with fearful velocity into their very midst. Terror and alarm seized every breast, and every individual seemed anxious only for his own safety. The utmost confusion prevailed throughout the assembled multitude, and all but the venerable. Hi-a-wat-ha, sought safety by flight. He gravely uncovered his silvered head, and besought his daughter, to await the approaching danger with becoming resignation; at the same time reminding her of the great folly and impropriety of attempting to obstruct or prevent the designs or wishes of the Great Spirit. “ If,” said he, “ He has determined our destruction, we shall not escape by removal, nor evade his decrees.” She modestly acquiesced in her kind parent’s suggestions and advice, and with the most patient submission waited the coming event. All this was but the work of an instant ;