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Moravian Journals
In Central New York
1 /</
Moravian Journals
RELATING TO
CENTRAL NEW YORK
1745-66
Arranged and Edited by
REV. WM. M. BEAUCHAMP, S. T. D.,
FOR THE
Onondaga Historical Association
1916
THE DEHLER PRESS
SYRACUSE. N. Y.
MORAVIAN JOURNALS RELATING TO CENTRAL
NEW YORK.
In this volume are given all the Moravian journals
relating to Central New York, beginning with 1745, when
the first visit was made to Onondaga. This concerned the
removal of the Shekomeko converts from Dutchess County.
The mission there, commenced in 1740, was legally closed
in 1745, and the converts went first to Bethlehem, Pa., and
then to Gnadenhutten. As most of Pennsylvania was
subject to the Five Nations, their consent was necessary
and this was obtained. In October, 1859, the Moravian
Historical Society erected monuments at Shekomeko (town
of Pine Plains) and at an adjoining missionary site in the
town of North East, N. Y.
Meantime Count Zinzendorf was thinking of the Five
Nations, with many odd conceits. In an address in
London, March 7, 1743, he said : " The Second Nation,
and which properly governs the rest, is the Nation of the
Onondagoes. Those are Philosophers and such as among
us are called Deists. They are brave honest People who
keep their word; and their general weakness is that they
delight in Heroick Deeds; and this will be the main Diffi-
culty in the way of their Conversion, to make them forget
these their heroick Notions; for they have the Principles
of the old Romans, that they look upon every one as a
miserable Creature, scarce worth a Thought, who will not
submit himself to them. . . . The Two other Nations
which are stiled Children, are the Cajugas and Oneydoes,
who regulate themselves after these Two Nations."
Caxhayen, an Onondaga chief, lodged with him in
Philadelphia in 1742, for two weeks, and at a subsequent
conference the Count received a fathom of wampum (186
white beads), which became Bishop Spangenberg's creden-
tials at Onondaga in 1745. Meantime several attempts to
reach that place from Albany failed. Coming by a different
route Spangenberg was successful. David Zeisberger was
in every party. A great favorite, he became a member of
4 THE ONONDAGA HISTORICAL ASSOCIATION
an Onondaga family. Hachsitagechte and Tiozihostote
were two of his Indian brothers. The former died at Beth-
lehem, and was buried at Nain. Though De Schweinitz
states this in his life of Zeisberger, there is no intimation
of it in the journals, as will appear. Other records at
Bethlehem, however, preserve many facts.
Practically the Moravians did no missionary work in
this part of New York. They neither preached nor bap-
tized. Religious conversation depended on the Indians.
The whole work was one of preparation, a study of the
language and habits of life. The results were few. With
one or two exceptions, Zeisberger's Iroquois linguistic work
has not reached the public, and is somewhat disappointing.
The work was so quiet that it made little impression on
the Onondagas. In his history (1849) J. V. H. Clark said
they had no tradition of such visits. Schoolcraft (1845)
said : " I called Le Fort's attention to the residence of the
Moravian missionary, Zeisberger. He said there was no
tradition of such residence — that the oldest man remem-
bered no such mission ; that they were ever strongly opposed
to all missionaries after the expulsion of the Jesuits, and
he felt confident no such person, or any person in the char-
acter of a preacher, had lived at Onondaga Castle; that
there must be some mistake in the matter."
Many interesting papers stored in the Moravian
Archives in Bethlehem have been published, some of which
relate to the western part of New York, but more to
Pennsylvania. The latter may be passed over, with slight
mention of the former. Thus in American Notes and
Queries, 4th series, 1 :259, Zeisberger's two trips to Gosch-
goschkin, 1767-67,via Chemung River, led Gen. J. S. Clark
to publish notes on the Chemung towns. Mack's Onondaga
Journal of 1752 is in the 3d series, 2 :50, but I had my copy
from the Moravian. The latter journal has also appeared
in the Pennsylvania Magazine of History and Biography.
In the same magazine (2:424) is Spangenberg's Journal,
edited by Mr. John W. Jordan. Mr. Clark said of this:
" My copy (originally furnished by Mr. Jordan) contains
quite a little of matter omitted in the magazine article, but
nothing of any great importance." Gen. Clark was a tire-
less annotator, and wrote me a very full account of what
he had done on Moravian matters. The Cammerhoff
MORAVIAN JOURNALS 5
Journal was translated for him by Miss Clara Frueauff,
as were those of Zeisberger and Rundt in 1752, and Zeis-
berger and Frey in 1753. Hon. George S. Conover, of
Geneva, definitely located many of Cammerhoff's sites. The
journal of 1754-5 was translated for me by Robert Rau,
and also those of 1766 by Augustus H. Leibert. In the
Magazine of American History, 1897, I published articles
on the Moravians at Onondaga. Loskiel's history is an
excellent compendium, and there is much of interest in
Reichel's Memorials of the Moravian Church. De
Schweinitz's Life of David Zeisberger is very useful, and
the journal of Post and Zeisberger (1745) to Canajoharie,
has appeared in part. Some things are in the Documentary
History of New York.
Linguistic works are many. Zeisberger's Indian Dic-
tionary — English, German, Onondaga and Delaware, was
published in 1870, by Prof. E. N. Horsford, the original
being at Harvard College with others. In Philadelphia are
several of his works on the Onondaga language, perhaps
of importance. One of his essays on an Onondaga
grammar has appeared in the Pennsylvania Magazine
(11:442), but he called it the " Onondaga al. Maqua
Tongue," disregarding his Indian friends' advice on mixing
dialects. His unpublished lexicon of the German and Onon-
daga languages is in seven volumes. There are manu-
scripts of interest by others, and the Moravian Diary teems
with little incidents.
BISHOP A. G. SPANGENBERG'S JOURNAL OF A
JOURNEY TO ONONDAGA IN 1745.
May 2Jf. We set out from Bethlehem. Brother Huber
accompanied us to our first night's encampment, which was
in the woods under a tree.
May 25. Arrived in Heidelberg, where we spent the
day.
May 26. Reached Tulpehocken. As Conrad Weiser
was not yet prepared for the journey, we called on friends.
We lodged at Michael SchaefTer's.
May 27. Bro. Spangenberg having determined to
advise the Governor of his journey, wrote him a letter, to
6 THE ONONDAGA HISTORICAL ASSOCIATION
which Conrad Weiser added a few lines, and dispatched it
by John Joseph.
May 28. Bro. Spangenberg called on Pastor Wagner,
who is in charge of the Lutherans. Spent the night with
George Loesch. His wife assisted us in completing our
tent.
May 30. At Michael Schaeffer's Bro. Spangenberg
found Bro. John Joseph, who had returned with letters
from Philadelphia and Fredericktown ; he had traveled one
hundred and forty miles in three days. Gov. Thomas sent
greetings through Bro. Brockden, and that he approved of
my journey to the Six Nations. Our company met at
Christopher Weiser's, Conrad's brother. In the afternoon
we set out from Tulpehocken with Conrad Weiser and his
two sons. Michael Schaeffer accompanied us for a few
miles, and Philip Meurer and Bro. Nieke to our first night's
encampment. After traveling ten miles we came to Kitta-
tiny Hills, which are high and rocky, and difficult for horses
to climb. On reaching the top we came to " Pilger Ruh,"
where we dismounted and rested. After descending we
entered Anton's Wilderness, where we pitched our first
tent, built a fire, pastured our horses, partook of a light
supper and retired to rest. Our course to-day was N. W.
Observations: Noticed certain plants and roots, e. g. 1.
A certain plant which, with its root, is used for snake bites
— has blossoms like "geese flowers." 2. Steer's root, as
the English call it, good for colic. 3. Hypocacooana, good
for vomiting. 4. Mountain tea.
May 31. Arose early, looked up our horses, took a little
breakfast, and then continued our journey in the Name of
God Our Saviour. Bro. Meurer and Nieke returned to
Tulpehocken, with letters to Mary Spangenberg at Beth-
lehem. After passing the Great Swatara, we climbed the
Thurnstein, a high mountain, rocky, and almost impassable
for horses. On the summit we refreshed ourselves at
Erdmuth's Spring, which flows through the valleys until
it empties into the Susquehanna. We were four hours in
crossing the mountain. At " Ludwig's Ruh," at the foot
of the mountain, we nooned. Here Laurel Creek flows
past. After dinner our course was N. W. We passed
through Anna's Valley, beautiful and pleasing to the eyes,
MORAVIAN JOURNAES 7
which lies in among the hills. At the Double Eagle, on
Benigna's Creek, we passed the night.
June 1. We set out early, crossed the Leimback, and
came to Jacob's Heights, the place where Bro. Jacob Kohn
lost Bro. Ludwig's Hebrew Bible, and subsequently found
it. At noon we reached " Cool Bank," on the Susquehanna,
where we dined on a mess of fish caught by Bro. Zeisberger.
Hence we passed through Joseph's Valley. Here four large
snakes, stretched on a fallen tree, opposed the brethren
who were leading the horses, and for a long time would
not budge. At " Marienborn " we rested, and afterward
reached the " Spangenberg." The descent was perilous to
limb and life ; came to Eva Creek, and thence to Shamokin
to Shikellmy's house. We found neither him nor Andrew
Montour at home. The former had gone to the mill, a ride
of forty miles, and the latter was out hunting. We were
told that two ministers and an Indian had been lately here
probably it was the Presbyterian Brainerd, and his inter-
preter Tatami. He had assembled the Delawares in
Shikellmy's house, and (as Shikellmy's people told us)
informed them that on Sundays they should assemble as
the whites do, and pray as they do. Hence he would build
a house for that purpose, and stay with them two years.
That the Governor had given him orders to that effect, and
he would be glad to see the Indians hearken to him. To
this Shikellmy said : " We are Indians, and don't wish to
be transformed into white men. The English are our
Brethren, but we never promised to become what they are.
As little as we desire the preacher to become Indian, so
little ought he to desire the Indians to become preachers.
He should not build a house here, they don't want one."
They departed for Philadelphia the next day.
June 2. This morning Conrad Weiser dispatched a
messenger per horse to Shikellmy, for him to return with-
out delay, as we were waiting for him to guide us to Onon-
daga. Bro. Spangenberg called to see Shikellmy's daugh-
ter's child, a girl of fifteen years, who has had the fever
and ague over two weeks. He gave her some fever pow-
ders, and soon the fever left her. They are fine people.
Bro ' Joseph also went over to the island, to visit Madam
Montour from Canada, who lately with her family had
become Indianized. Sattclihu's sister had a boil on her
8 THE ONONDAGA HISTORICAL ASSOCIATION
neck, on which Spangenberg laid a plaster to soften it.
Bro. Joseph wrote to his wife. In a conversation with
Conrad Weiser, he proposed that the Moravians should send
a good blacksmith to live in Shamokin, to serve the Indians.
" These," said he, " would be glad, and agree to all reason-
able conditions ; the Governor, also, would not object." We
will take the matter into consideration. In regard to Wyo-
ming — Weiser yesterday expressed himself thus : " That
he deemed the exile of the Indian converts from Shecomeko
necessary for the salvation of the other Indians from their
misery." We must await developments at Onondaga.
June 3. Joseph and Conrad crossed the river to visit
the Indian King who lives there, and had the honor to smoke
a pipe with him. Spangenberg also visited Andrew Sat-
telihu's sister, and bled her, and bound up the boil which
had discharged freely. Shikellmy's grandchild has had a
relapse, having eaten bear's meat and fish. The Indians
have no regard for advice as to diet. A runner was sent
after Andrew Sattelihu, who is hunting on the West Branch,
to return at once, to go with us to Onondaga. Philip and
Frederick Weiser returned home to-day, and took our letters
to Michael Schaeffer for delivery. Visited John Hickman,
an intelligent Indian, and also his neighbor Daniel, who
formerly lived in Tulpehocken. A number of the Indians
who reside here, had removed from Tulpehocken when their
lands were sold. Conrad Weiser stated that the proprietor
had recently written to him, that he should associate some
one with him who was conversant with Indian affairs, who
would in time be competent to succeed him. Query.
Whether not some of the Moravians — say David Zeis-
berger — to go and spend some time in the Six Nations to
acquire the language, with also the recommendation of
Governor Thomas?
June h. Andrew Sattelihu returned this morning, and
at once came to see us. Bro. Spangerberg and Zeisberger
were over to the Island to visit his sister, and found her
better. The runner who had been sent after Shikellmy
returned at noon, and brought us word that he would return
to-morrow. We also visited Allummapees, the hereditary
King of the Indians. His sister's sons are either dead or
worthless, hence it is not known on whom the Kingdom will
descend. He is very old, almost blind, and very poor; but.
MORAVIAN JOURNALS 9
withal has still power over and is beloved by his people;
and is a friend of the English. Observations: A certain
plant which has leaves like hyssop, and a very aromatic
odor. Another root, which has a very pleasant taste, blos-
soms with violet flowers, has two leaves above, four in the
middle, and two below.
June 5. Shikellmy returned to-day. We made the
acquaintance of one Patrick, an Indian Doctor.
June 6. Prepared for our journey. Bro. John Joseph
and Andrew Sattelihu went to hunt horses on the other
side of the Susquehanna, and were successful.
June 7. Began our journey to Onondaga. Our com-
pany is composed of Spangenberg, Conrad Weiser, John
Joseph, David Zeisberger, Shikellmy, Andrew, his son, and
Andrew Sattelihu; seven in all. Crossed the river, and
traveled up the West Branch. Passed Shawane Creek,
and the site of the town that formerly stood there. Next
came to the place where Shikellmy formerly lived — it is
now deserted. The land is excellent in this vicinity, the
equal of which is seldom found. Our course has been
several miles W., and then N. W., until we reached War-
rior's Camp, where we passed the night. Two Indian
warriors overtook us, one belonging to Otstonwaken, and
the other to Onondaga. The latter had neither shoes,
stockings, blanket, gun, hatchet, steel, or knife, and was
almost naked; yet was determined in this condition to
undertake a journey of 300 miles through the wilderness.
Conrad asked him how he expected to continue his journey
in his present condition. He replied: " God, who was in
the Heavens, had created the earth and all the creatures;
he kept so many creatures alive in the wilderness, that he
was able and would provide for him." Both warriors had
returned from a maraud against the Flatheads, and had
lost all save their lives.
June 8. Our course was N. W. We crossed a creek
near the Susquehanna, Canachrirage. On the way we
found half a deer, which an Indian from Otstonwaken had
shot, and being unable to carry all of it home, had hung
the rest up in a tree, so that whoever needed it might lake
it which we did. At noon we reached Otstonwaken.
The Indians here treated us very well; boiled meat, and
placed it before us in a large kettle. In the afternoon we
10 THE ONONDAGA HISTORICAL ASSOCIATION
proceeded on our journey, and at dusk came to the "Limp-
ing- Messenger," or Diadachton Creek, and encamped for
the night. Observations: On our way we passed the
Shawanese town, and the place where two years ago, when
Conrad was traveling to Onondaga, he was met by twenty
Shawanese, each with a rifle ,two pistols, and a sabre.
June 9. Conrad Weiser sent the Onondaga warrior,
who had been traveling with us thus far, ahead to inform
the Council of our coming. We gave him flint, steel, knife,
and provisions for the journey. Last night our horses
strayed back to Otstonwaken, hence we were compelled to
lay by until noon. After dinner we resumed our journey,
and entered the wilderness. Our course was N. Our path
lay through the valley between the " Ant Hills," one hill
resembling another side by side, and so high that we could
scarcely see to the summit. They are all peaked and
resemble Ant Hills. In the evening we lodged at the "Coffee
House," on Diadachton Creek.
June 10. It rained hard all day. Our course was N.
for ten miles, then we turned N. E. We are still between
the Ant Hills, and follow the Diadachton. The forest is
so dense that for a day the sun could not be seen, and so
thick that you could not see twenty feet before. The path,
too, is so bad that the horses were often stuck, and had to be
extricated from the bogs; and, at other points, it lay full
of trees, that had been blown down by the wind, and heaped
so high that we were at a loss whether to turn to the right
or to the left. In the evening we came to a salt-lick, where
elks frequent, and camped for the night. At this place
once three Indians lost their lives. Two of the Six Nations
had two Flatheads prisoners, whom they were taking to
Onondaga. As their prisoners had deported themselves
quietly, they were no longer bound. While the Maguas
were preparing their meal, their prisoners seized their guns
and killed one on the spot. The other was chased among
the trees and killed, not, however, before he had mortally
wounded one of his prisoners with his tomahawk. The
other escaped. The mark of the tomahawk cuts are still
to be seen on the trees.
Our guides, Shikellmy, and his son, and Andrew Sat-
tellihu saw fit to give us Magua names, as they said ours
were too difficult for them to pronounce. Bro. Spangen-
MORAVIAN JOURNALS 11
berg they named T'gerhitonti (i. e., a roiv of trees) ; John
Joseph, Hajingonis (i. e., one who twists tobacco) ; and
David Zeisberger, Ganousseracheri (i. e., on the pumpkin).
Observations: At the salt-lick we found the tracks of Elks,
who came there to lick the salt. The Elk is a species of
deer, like horses without a mane.
June 11. Set off from the salt-lick and traveled N. E.;
reached the end of the Diadachton, and left the Ant Hills
behind us. The path was very bad, so that one of our
horses almost broke his leg, by getting into a hole between
the roots of a tree. In the afternoon we found a cold
roast of bear, which Indians had left on the hunt. As the
meat was good we prepared it for dinner. In the evening
we came to the " Bear's Claws " and camped. The Indians
took the claws from the bear, and nailed them to a tree,
hence the name. Here an Indian from Tioga lodged with
us. From him we learned that our messenger was already
one day ahead of us.
June 12. Our course was N. E. During the afternoon
we left the wilderness, in which we were four days, and had
scarce seen the sun. Even our horses were quite inspirited
once again to leave the woods. We crossed a creek called
Osgochgo, and then came to the North Branch of the Sus-
quehanna. Here we found the trees curiously painted by
the Indians, representing their wars, the number that had
fallen in battle, and the number they had killed. From
this point our course was N. W. We went up the Susque-
hanna to Tioga, by the narrow path on the mountain by
the river. Crossed the branch that is called Tioga, and
here empties into the Susquehanna. Here we found a
Mohican town. We proposed to pitch our tent near by,
but the Indians came and urged us to lodge with them, as
they had prepared a house and beds for us. We accepted
their invitation with many thanks. This spot is about 180
miles from Shamokin, and in a charming region of country.
June 13. Our course was again N. E. We kept up
along the Susquehanna, and nooned about fifteen miles
above Tioga, on the river bank. We hobbled our horses
and led them to pasture. One of them got into the river
beyond his depth, and being hobbled could not swim, con-
sequently was drowned. We hurried to his rescue, but
could not find a canoe in time to save him. Hence this
12 THE ONONDAGA HISTORICAL ASSOCIATION
place was called " Gashnecariorum," i. e., "the dear spring."
June H. Set off from the "Dear Spring," and passed
three islands, which we called John Penn, Thomas Penn,
and Richard Penn. In the afternoon we came to a stream
called Owego, which empties into the Suequehanna. There
is an old Indian settlement here, which was deserted last
spring. We left the river to our right, and proceeded up
the stream. Here and there in the woods, we found posts
set up, painted red, around which the Indians had danced ;
and others, at the feet of which there were holes, where
they tie their prisoners when they return from a maraud —
fixing their feet into the holes so they cannot escape. We
encamped to-night on the banks of a creek called Tiatach-
schiunge, which empties into the Owego. In the forenoon
our course was N. E., and in the afternoon N. W.
June 15. Followed the Tiatachschiunge Creek. Our
course was N. W. After dinner we left the creek, and
passed another called Ganowtachgerage. Hence we crossed
Prospect Hill. At the foot of the hill we crossed a creek
which runs into the St. Lawrence. Camped in the " Dry
Wilderness," where we had but little water.
June 16. To-day our course was E. N. E. Early in the
morning we passed the first lake, which is called Ganiatara-
gachrachat, and also five others, which empty into the Sus-
quehanna. Nooned at Lake Ganneratareske. Journeyed
further, and came at night to the large lake, Oserigooch,
where we encamped.
June 17. Our horses strayed back in pasture to Lake
Ganneratareske, hence we were compelled to lay by until
near noon. The road was worse to-day than we have had
before on the whole trip. Soon after starting we got the
first Onondaga water to drink, which tastes salty. Our
course was N. W. After dinner we reached Onondaga,
where we were heartily and courteously received, and
invited into the King's house, which we accepted.
June 19. In the evening, the Indians paraded through
the town to the music of violins, flutes, and a drum; and
also around the house where we lodged.
June 20. Bro. Spangenberg bled our host. There
came, also, many sick, and asked for medicine, which he
gave them, and the use of which the Lord blessed. Conrad
Weiser informed the Council of the object of his visit, and
MORAVIAN JOURNALS 13
laid his propositions before them. Having done this, the
Indians placed a kettle of boiled corn before him and his
companions, and what was left they ate. The Council then
retired into another house, where they counseled until in
the evening". Then the Black Prince came and informed
Conrad, that as it was so late, the reply of the Council would
be given to-morrow. The Indians to-night had a dance in
our house. One beat a drum, and about twenty danced
around the fire. The leader was distinguished by having
rattles hanging to his legs. All yelled savagely, and, after
having danced a quarter of an hour, the sweat ran down
as if water had been poured over them. The dance lasted
three hours, and it appeared impossible for them to hold
out so long. The men dance abreast, and the women follow,
and whoever can appear the most grotesque and leap the
highest, receives the most praise. Observations: Our new
host's name is Aschanchtioni ; the chief men are Cannas-
satego, the Black Prince, and Caxhayn.
June 21. Bro. Spangenberg bled two Indians. The
Council again met, but owing to the absence of some of
the chiefs, Conrad's propositions were only partly acted
upon. They suggested that they be deferred until Spring,
when all the chiefs will meet in Philadelphia at the Treaty.
Their warriors, nevertheless, would be instructed to dis-
continue hostilities, and the Governor of Canada informed
that the Shawanese had been unfaithful to Brother Onas,
and that he had, therefore, struck them on the head with a
hatchet. After this a kettle of food was placed before
Conrad and his companions. The Black Prince invited the
whole Council and us to a feast. On this occasion they
returned the strings of wampum to Conrad Weiser which
he had sent from the " Limping Messenger " to announce
our advent. In the evening the Indians again had a dance
of three hours.
J/nu 22. Bro. Spangenberg bled an Indian, and then
with Conrad Weiser, Shikellmy, and Andrew Sattelihu set
out for Oswego. Bro. John Joseph accompanied them to
the lake (Onondaga), to bring back the horses. Six bark
canoe loads of Indians went along.
June 27. Bro. Spangenberg returned from Oswego.
While yet far out upon the lake, Canassatego spied them,
14 THE ONONDAGA HISTORICAL ASSOCIATION
built a fire, and prepared food. When Bro. Spangenberg
landed, he requested him to bleed him.
June 28. Made preparations for our return journey-
to-day.
June 29. Began our return journey. Our first halt
was made at Tiatachtont, where Bro. Spangenberg bled
Cannassatego's brother, and conversed with the young
Indian Bro. Zinzendorf found sick at Wyoming, and recom-
mended to our notice. Here, also, we parted with Conrad
Weiser and Andrew Sattelihu, who traveled by the path to
the left, while we, with Shikellmy and his son, go to the
right. At noon it began to rain in torrents, and we were
soon wet to the skin. We left the large Lake Oserigooch
to the right, and by night reached Lake Gannerataraske,
where we encamped. Our course was S.
June 30. The rain continuing, we kept our tent until
noon. Then our course was S. W. for twelve miles, and
then E. until near night. Passed Lake Ganiateragachrae-
tont, and came to the Dry Wilderness, where we encamped.
July 1. Set out early to-day. Our course for one hour
was S. E., and then S. until noon. Crossed the creek that
flows into Canada, and came to Prospect Hill, at the base
of which runs the Ganontachorage, which we crossed. At
noon we reached the Tiatachtscjiiunge Creek, where we
rested. Bro. Joseph, who has been sick all day, took drops
to sweat. After dinner we traveled S. S. E., and at evening
encamped on the last named creek. While Bro. Joseph and
a Catawba were cutting down a rotten tree, with which to
make a smoke to protect ourselves against the gnats, Shik-
ellmy came on the other side, and narrowly escaped receiv-
ing Bro. Joseph's axe in his body.
July 2. Our course was S. S. E. until 3 o'clock, and
S. W. until evening. At noon we reached Owego, the site
of the old Indian town. Passed the three islands in the
North Branch, and came to the " Dear Spring," where we
lost our horse, and encamped for the night. In the even-
ing, two canoes filled with Indian women from Tioga, came
up to hunt for wild beans. Bro. Spangenberg cut his foot
while gathering brush.
July 3. To Tioga, which we reached at noon, our
course was S. W. Here the Indians supplied us with some
provisions, but not sufficient for our journey — they had
MORAVIAN JOURNALS 15
but little to spare. Below Tioga we took the narrow path
along the Susquehanna. Towards evening we left the river
to our left, and at night camped on the Osgochgo. It rained
hard all night.
July Jf. Our course was S. until noon. Passed the
" Bear's Claws," and encamped at the " Cold Roast."
July 5. At noon we came to the salt-lick whence the
Diadachton Creek issues. Toward night we found two old
Indian lodges, which we entered, as it was raining hard.
Our course until 10 o'clock was S. W., then W. until 12
o'clock, and afterwards S. W. We are now between the
Ant Hills.
July 6. Our course from 4 to 7 A. M. was S., then
S. W. till 9, then W. till noon. The Lord preserved us to-
day from two accidents. Early this morning, while riding
along the Diadachton Creek, Bro. Zeisberger fell with his
horse into the water, and struck his cheek on a stick he had
in his hand. For some time he lay unconscious. A little
farther lay a snake (a blower) as thick as the arm, in the
middle of the path. Bro. Spangenberg, Shikellmy, and his
son rode over it, and Bro. Zeisberger, who was leading his
horse, walked over it without seeing it. Last came Bro.
John Joseph — on him the snake turned, and attempted to
bite him and his horse twice. After our noon halt our
course was S., when we passed the " Coffee House," and left
the hill country. Three hours before night we reached the
" Limping Messenger," and the end of the wilderness, and
thence S. W. to Otstonwaken, where we lodged. As it had
rained all day we were wet to the skin, and as the Indians
had neither fire nor wood, we went to bed wet, and arose
next morning wet. For supper we had some fish, which
had been caught during the afternoon, for the Indians had
nothing to give us. We traveled 50 miles to-day.
July 7. Leaving Otstonwaken, we came again to the
West Branch; passed the Ganachrirage, and rested at noon
by the river. Our provisions were nearly exhausted. In
this strait an old Indian joined us, undid his pack, and took
out a smoked turkey, and told us to boil it — when we ate
and were satisfied. In the afternoon passed the "Streiter
Lage" (Warrior's Camp) and encamped by the river. For
BUpper we cooked a handful of rice for seven persons, which
18 THE ONONDAGA HISTORICAL ASSOCIATION
the old Indian seeing, he got out some pieces of venison and
put them in the kettle, and we had plenty.
July 8. This morning passed the place where Shikellmy
formerly lived, next the Shawanese town and creek, and at
noon reached Shamokin. Bro. Spangenberg and Zeis-
berger immediately crossed over to the island to visit
Andrew Sattelihu's family, to deliver a message to his wife.
On returning we found an Indian trader, from whom we
purchased some flour. Continued on our journey, and at
night reached " Marienborn."
July 9. Rested part of the day at " Marienborn," as the
horses were much fatigued. Later in the day, when in
" Joseph's Valley," we were overtaken by a fearful hail-
storm. Hurried on, and when on the mountain the sun
broke forth, and a beautiful rainbow spanned the valley
back of us. Possed " Cool Bank," on the Susquehanna, and
enr-?.mped on the Mechana Creek.
i uly 10. During the morning passed " Jacob's Height's,"
and came to the " Double Eagle." Here we found encamped
a family of Indians, who on learning whence we had come,
said we must be tired ; and the man said to his wife, " Give
them some spits full of venison." In return Bro. Spangen-
berg gave them knives and thimbles. Nooned at "Benigna's
Creek," and at nightfall came to the " Thurnstein." As we
were leading our horses down, Bro. Spangenberg, who was
in advance, heard the rattle of a rattlesnake, and called to
us to come kill it, but it could not be found. Encamped at
the base of the " Thurnstein," on the Swatara.
July 11. Our course was S. E. We early entered
11 Anton's Wilderness," thence over the Kittatiny Mountain,
and nooned on the Little Swatara. From thence we pro-
ceeded to Christopher Weiser's.
NOTES BY JOHN W. JORDAN, ON SPANGENBERG'S
JOURNAL.
The Journal of Bishop Spangenberg was published in
Vols. 2 and 3 of the Pennsylvania Magazine of History and
Biography, (Hist. Soc. of Pennsylvania), contributed by
Mr. John W. Jordan, with ample notes. He has generously
MORAVIAN JOURNALS 17
placed the whole at my disposal, but his notes are neces-
sarily shortened here and in a later journal.
" In 1745 it became evident that the Moravia Mission
among- the Mohegans of Shecomeko, in Duchess Co., N. Y.,
would have to be abandoned, unless its members could be
induced to migrate to some locality in the then Indian
country, where they would suffer no molestation from the
whites. Bishop A. G. Spangenberg, David Zeisberger, and
John Jacob Schebosch, on behalf of the Mission Board, set
out from Bethlehem in May, for Onondaga, to treat with
the Six Nations for permission for the Moravian Indians
to remove to Wyoming." Consent was given, but they
went to Bethlehem first, and in 1746 to Gnadenhutten.
Shebosch was born in Skippack, Pa., May 27, 1721, and
died in Ohio, Sept. 4, 1788. His English name was Joseph
Bull, but the Indians called him Shebosch (running water) .
May 24. John Michael Huber came from the Tyrol in
1742.
May 25. Heidelberg in Berks Co., Pa.
May 25. Tulpehocken from the Delaware, Tulpewi-
hacki, land of turtles. Conrad Weiser, the noted inter-
preter. Spangenberg first met him in 1736. Michael
Schaeffer and wife came from Schoharie County, in 1725.
May 28. Loesch (now Lash), was a Schoharie Pala-
tine, and went to Tulpehocken in 1723.
May 30. Charles Brockden, well-known resident, 1715-
67. Weiocr's sons were Philip J. and Frederick. John
Philip Meurer came from Alsace in 1742, and George Nieke,
from Herrnhut, in 1743. Kiltatiny. "written also Kech-
y> Kit ■ (Delaware) signifying endless
hilly." Pilger Ruh, (Pilgrim's Rest), a plain on the top
of the mountain. Anton's Wilderness, from Anton Sej
and on Evans' map of 1759. Plants supposed to be Cohosh,
colic root, Ipecacuanha and Gaultheria.
May 81. Great Swatara, in Pine Grove township.
Thurnstein, Peter's Mountain, in honor of Count Zinzen-
dorf in 1712. Erdmuth's Spring, headwaters of Wicon-
isco Creek, after Erdmuth, Zinzendorfs first wife. Lud-
wig's Ruh, Lewis's Rest, after Zinzendorf, in Wiconisco
township. Laurel Creek, branch of Mahantango. Anna's
Valley, after Anna Nitschman, in 1742; probably Lykens
Valley now. Double Eagle or Spread Eagle of Scull's map
18 THE ONONDAGA HISTORICAL ASSOCIATION
of 1759. Benigna's Creek, after Zinzendorfs daughter,
now Mahantango or King Creek.
June 1. Leimback, or Mahanoy Creek, in Jackson town-
ship. Jacob's Heights, spur of Line Mountain, Northum-
berland Co. Joseph's Valley, after Spangenberg, who was
often termed Bro. Joseph. Marienborn, after castle of that
name. Spangenberg, after Bishop S. Eva Creek, after
Eva May, Spangenberg's wife, now Shamokin Creek, in
Upper Augusta. " The Delawares called it the Schach-
amekhau, i. e., eel-stream." Shamokin, "Written Schaha-
moki or Schahamokink by the Delawares; by the Iroquois
Otzinachse. Sunbury occupies the site of the old Indian
town. 4< Andrew Montour, alias Sattelihu, son of Madame
Montour, was for many years in the service of the proprie-
taries as assistant interpreter." Zinzendorf described him
in 1742. . " His cast of countenance is decidedly Euro-
pean, and had not his face been encircled with a broad band
of paint, applied with bear's fat, I would certainly have
taken him for one. He wore a brown broadcloth coat, a
scarlet damasken lappel waistcoat, breeches, over which
his shirt hung, a black Cordovan neckerchief decked with
silver bugles, shoes and stockings, and a hat. His ears
were hung with pendants of brass and other wires plaited
together like the handle of a basket. He was very cordial,
but on addressing him in French, he, to my surprise, replied
in English." The mill, Chambers's Mill, mouth of Fishing
Creek, built 1730-35. Brainerd, the Rev. David, Moses
Fonda Tatemy, his interpreter, baptized by him, July 21,
1745. Shikellimy, alias Swatane, Oneida chief, represented
the Five Nations in Pennsylvania affairs in 1728, and in
1745 was their viceroy in Shamokin. His oldest son,
Tachnachdoarus (spreading oak), or John Shikellimy, suc-
ceeded him.
June 2. Shamokin, 1749, " lies partly on the east and
the west shore of the river, and partly on an island. It
contains upwards of 50 houses and 300 inhabitants. About
one-half are Delawares, the others Senecas and Tutelars."
June 3. " Allummapees, or Sassoonan, was King of the
Delawares as early as 1718, and in that year headed the
deputation of Indian chieftains at Philadelphia." The
Conoys lived at Tulpehocken, 1705-33.
.MORAVIAN JOURNALS 19
June 4. Allummapees, in 1731, killed his nephew, Shak-
atawein, in a drunken brawl.
June 7. Shawane Creek, the Chillisquaque, flowing
into the Susquehanna from the northeast. Scull's map
places an Indian town at its mouth. Shikellimy's former
home, near borough of Milton. Warrior's Camp, from
warriors, in Delaware township.
June 8. Canachrirage is Muncy Creek. Ocochpo-
cheny on Scull's map. Ostonwaken, or French Town, from
Madame Montour. Weiser also called it Olstuago, Otsne-
hage and Otstuacky. He was first there in 1737, and then
said, " It is so called from a high rock which lies opposite."
The village was on both sides of the mouth of the Loyal-
sock. Diadachton is Lycoming Creek.
June 9. Valley and Ant Hills are Dismal Vale (1749)
and Burnet's Hills.
June 10. Salt lick in Lewis township.
June 11. Left Ant Hills in Mclntire township. "Bear's
Claws," probably Leroy township.
June 12. Osgochgo, called by Weiser, Oscahu, i. e., the
fierce, now Sugar Creek, above Towanda. Path by river,
now Break Neck Narrows. Tioga Branch, now Chemung.
Heckewelder says : " Tioga is corrupted from Tiaoga, an
Iroquois word, signifying a gate. This name was given by
the Six Nations to the wedge of land lying within the forks
of the Tioga (or Chemung) and North Branch — in pass-
ing which streams the traveller entered their territory as
through a gate." (Error, W. M. B.)
June 13. Dear Spring, in Tioga, N. Y.
June 14. Deserted village near Owego. Tiatach-
schiunge, now Cattatong Creek, probably in Candor.
June 15. Left creek a few miles above Candor. Gan-
owtachgerage, now West Creek in Richford. Prospect Hill
in town of Harford. Creek is Virgil Creek in Virgil, tribu-
tary to Fall Creek, flowing into Cayuga Lake. Dry Wilder-
ness in Virgil and Cortland.
June 16. Ganiataraghrachat, probably Crandall's
Pond, Cortland township. Five other ponds, two of them
Swain's and Chatterden's. Ganneratareske, Big Lake in
Preble. Oserigooch, large lake in Tully.
June 17. Onondaga, then on both sides of the creek.
Others had the same fancy about salt water. King, " Prob-
20 THE ONONDAGA HISTORICAL ASSOCIATION
ably Canassatego, alias 'The Word,' sachem of the Onon-
dagas. His name figures in all the principal transactions
of the Six Nations from 1734 to 1750. Died Sept. 6, 1750."
June 20. Loskiel states, " that Tocanontie, an Iroquois
sachem, was called the 'Black Prince,' because his chest
was literally black with a network of devices and designs,
tatooed into the skin with gunpowder." Zinzendorf, in
his narrative of a " Journey from Bethlehem to Shamokin,"
in September, 1742, also states: "The Black Prince of
Onondaga is a terrible savage. On one occasion he broke
into the stockaded castle of the enemy, scalped the inhabit-
ants, and escaped unhurt. He died in the jail at Mon-
treal." Caxhayn or Caxhayton, Canassatego's counsellor,
was in Philadelphia as a messenger in February, 1742, and
remained two weeks, lodging with his family in the Morav-
ian parsonage, and meeting Zinzendorf there. Died in the
autumn of 1749.
June 29. Tiatachtont, near northwest line of La Fay-
ette, N. Y.
July 11. Little Swatara in Bethel township, Pa.
NOTES ON SPANGENBERG'S JOURNAL, BY
REV. W. M. BEAUCHAMP, S. T. D.
In the Moravian journals Indian names are of two
classes. Algonquin, commonly having labials; Iroquois,
always without them. In the Moravian dialect, in all
Indian names CH has the sound of GH, unless followed by
a vowel ; J has the Y sound, and G and K are interchange-
able. Thus words which look very unlike may sound the
same.
David Zeisberger shared in every journey to Onondaga,
wrote an incomplete Onondaga lexicon and an essay on
Onondaga grammar, as well as a complete grammar of that
dialect. Later, he did more in the Delaware and cognate
languages. He was born in Moravia on Good Friday,
April 11, 1721. When nearly seventeen he went to Georgia
and a little later to Pennsylvania. In February, 1745, he
and Frederick Post tried to reach Onondaga via Albany,
were brought back and imprisoned, but released soon
enough for David to join Spangenberg's party. Most of
MORAVIAN JOURNALS 21
his real missionary work was done in Pennsylvania and
Ohio, and he died in Goshen, Ohio, Nov. 17, 1808.
Bishop Augustus Gottlieb Spangenberg was born in
Prussia, July 15, 1704, and died in Saxony, Sept. 18, 1792.
He was one of the greatest of the Moravians, and was
known among them as Brother Joseph. For nearly
eighteen years he presided over the United Brethren in
America.
June 10. Magua or Maqua was a frequent Algonquin
name for the Mohawks. The names of the three Morav-
ians were given informally, as was often the case. Some-
times the ceremonies are quite elaborate.
June 12. Heckewelder was in error. Tioga is a fre-
quent Iroquois local name, either alone or in combination,
always referring to the meeting of two large streams. This
Tioga was a gateway, but the name did not show this.
The Mohican town there was of Delawares.
June 13. The estimate of 15 miles from Tioga to the
Dear Spring is evidently too much. The latter seems just
south of the New York line.
June 14. The three islands may be the group just north
of the line and in Tioga County, close together and of con-
siderable size. About a 15 miles' ride would bring the
party to Owego in the afternoon, and they may have lodged
eight miles north of this, on the Cattatonk in Candor, their
afternoon route being northwest. When Weiser was at
Oweoro in 1737, there was a Cayuga town east of the creek.
June 15. Ten miles N. N. W., this day, would have
brought them to the head of an affluent of the Cattatonk
( Wilseyville Creek) in Caroline, before noon, or by a much
longer route along the main stream, more to the northwest,
near the same place. Thence they crossed, after dinner,
to a creek called Ganowtachgerage, which I now think Six
Mile Creek, though at first following Mr. Jordan. Fall
Creek, which they crossed later in the day, is a tributary
of Cayuga Lake. Where they crossed, Six Mile Creek
flows southwesl and they may have thought it tributary to
the Owego. Nothing is said of the outlet. I see no reason
to suppose West Creek was crossed, but a slight divergence
would bring the party to either Virgil or Fall Creek, prac-
tically one stream.
June 16. On the U. S. topographical chart but three
22 THE ONONDAGA HISTORICAL ASSOCIATION
ponds now appear in the town of Cortland. Some may-
have been drained, but in the five mentioned Ganneratareske
and Oserigooch should be included. Ganiataragachrachat
is the end lake, the first of a long group. Lake Ganneratar-
eske is Big Lake in Preble, and the meaning given me was
on the way to the long lake, or Oserigooch. Morgan's name
for the west branch of the Tioughnioga is O-nan-no-gi-
is-ka, shagbark hickory, and the sound is suggestive. Oser-
igooch is Big Lake in Tully. The other Tully lakes they
did not see. The whole group is called by the Onondagas
T-ka-ne-a-da-her-neuh, many lakes on a hill.
June 17. Their course was now nearly due north, but
the mention of northwest implies that they followed Onon-
daga Creek from Tully and through Cardiff, the land being
low, and thus they had the worst road of the whole trip.
Mr. Jordan thought that Canassatego's was "the King's
house," but if so they took lodgings at once across the creek.
Canassatego's name meant upsetting a house placed in good
order. That it meant the word is an error derived from
an allegorical song after his death, it being a breach of
etiquette to use the name of the dead for a while. Weiesr
was told that " The town I was going to was no more in-
habited by such good Friends as formerly, and now more
especially since the Word died, meaning Canassatego, the
evil Spirits would reign." In 1744 he was described as "a
tall, well made man; had a very full chest and brawny
limbs. He had a manly countenance, mixed with a good
natured smile. He was about 60 years of age ; very active,
strong, and had a surprising liveliness in his speech." At
his death Weiser held a partial condolence to clear the way
for business, and a fuller one at Albany in 1751.
June 19. Violins seem strange at Onondaga at that
day. The New Religion now prohibits their use.
June 20. Indians were then fond of being bled, even
more than white people. Aschanchtiono, (Kaghswugh-
tiooni or Red Head of Johnson) , wampum belt lying down,
lived with others on the east side of Onondaga Creek, but
in 1750 was there alone. At that time he was a noted
French partisan, but became Johnson's strong supporter
and. friend. That year Cammerhoff " called on the old
chief Gaschwehtioni, and found him very polite and sen-
MORAVIAN JOURNALS 23
sible, a man of great decision of character." He became
Speaker in 1755, and died the next year.
Caxhayton or Caxhayen was another chief, prominent
as early as 1736 in Pennsylvania affairs. Weiser wrote
his name Caxhayion.
Tochanuntie, or the Black Prince, from his dark com-
plexion, was another chief, prominent in the same affairs,
but hardly recognizable in New York reports. Two reasons
are given for his complexion : That he was tattooed and
that one of his parents was a negro. An account in 1744
said he was "a tall, thin man ; old, and not as well featured
as Canassatego. I believe he may be near the same age
with him. He is one of the greatest warriors that ever
the Five Nations produced." In 1749 he died at Tueyah-
dasso, on his way home from Philadelphia.
June 21. Onas, a feather or pen, was the Iroquois name
for Governor Penn. Conrad Weiser, interpreter and Mor-
avian, was often at Onondaga, 1737-50. He was born in
Wurtemberg in 1696, coming to New York in 1710. In
1729 he went to Berks County and became interpreter for
Pennsylvania in 1732. He died July 13, 1760, and was
buried in the family graveyard near Womelsdorf. Beside
the road there has been erected a granite marker with this
inscription: "200 yards,' south from (This Spot is the (Home
and Grave] of J Conrad Weiser [Indian Interpreter [Berks Co.
Historical Society, 1914. |"
June 22. Weiser alone kept an account of the Oswego
trip, with O. S. dates. (Clark's Onondaga, i. 301.) As
his report was official he nowhere mentions his Moravian
friends, and gives no details of the journey to Onondaga.
On the Oswego trip, beside chiefs, there were "about one
hundred persons, men, women and children, going to Can-
ada at an invitation of the French Governor."
June 29. Tiatachtont was Tue-yah-das-so (hemlock
knots in the water), in La Fayette. The hill was crossed
to reach it, but it was little below the top. This seems an
odd name for a village on a hill, but it also belonged to
Green Lake on the Clark reservation, two miles north,
where it is very appropriate. Bartram said the apple trees
were protected by stakes, adding: "All the Indians, men,
women and children, came to gaze at us and our horses;
the little boys and girls climbed on the roofs of their cabins,
24 THE ONONDAGA HISTORICAL ASSOCIATION
about ten in number, to enjoy a fuller view." It is now
known as Indian Orchard. In Bartram's trip in 1743 the
party separated here, and he also took the right hand trail.
In returning local names vary in spelling.
June 30. The direction should evidently be W. after
S. W., as they went E. N. E. over the same road, going to
Onondaga. The day's journey was but 16 miles, as they
started late.
July 1. They went 12 miles to Catatonk Creek at noon.
Then 10 miles to camp.
July 2. They went 10 miles to Owego, and then 15
miles to Dear Spring. Distances are approximate.
July 3. At noon they reached Tioga.
DIARY OF THE JOURNEY OF BR. CAMMERHOFF
AND DAVID ZEISBERGER TO THE FIVE
NATIONS FROIVU MAY 3-14 TO
AUGUST 6-17, 1750.
Thursday, 3-14 May. Br. Cammerhoff left Bethlehem
for Gnadenhutten this morning at 8 o'clock in order to
proceed from there to Wajomick. He was accompanied to
Gnadenhutten by his wife and the Brethren Pezold and
Horsefield. They arrived there toward evening, much to
the joy of all the white and brown Brethren and Sisters.
His traveling companion, David Zeisberger, had left Beth-
lehem on Monday for Shomoko, to meet us in Wajomick
with our traveling companion, Hahotschaunquas.
Sunday, 6-17 May. Br. Cammerhoff left Gnadenhutten
for Wajomick, after having taken an affectionate leave of
the white and brown Brothers and Sisters. The Brethren
Martin Mack, Gottlieb Pezold and Horsefield accompanied
him to Wajomick. Br. Schebosch and Cammerhoff 's wife
went with him as far as the first night's lodging, John's
Rest, and returned the next morning to Gnadenhutten.
Wednesday, 9-20 May. We arrived at Wajomick, and
at once went to the Nanticoke Town. We were very kindly
welcomed, but as our David had not come yet, and we had
received no tidings of him, we walked down to the Susque-
hanna, and encamped on a hill opposite the great plain.
Thursday, 10-21 May. Our David came from Shomoko,
MORAVIAN JOURNALS 26
but alone, as the Gajuka was not able to come yet. He had,
however, promised to join us in two or three days.
Thursday, 17-28 May. We made the necessary prepar-
ations to start on our journey. Our traveling companion,
the Gajuka, had not arrived; we determined, however, that
if he did not come to-day we would start. We felt very
sad at the separation from our pleasant companions, and
would have liked to have them travel with us to Onondaga.
We heard of Indians at the Falls on the Susquehanna, and
we supposed that our Gajuka was among them. We break-
fasted all together, and then some of our party went down
to the Susquehanna to load the canoe that we have bought
here for our journey, and which we found very convenient.
Whilst they were thus engaged, our traveling companion,
the Gajuka Hahotschaunquas, arrived in his bark canoe,
with his wife, Gajehne, his son, a boy of about 14, named
Tagita, and his daughter, a child of 4, named Gahoea.
They came up to our fire with their luggage. The Gajuka
was exceedingly friendly, and glad to find us here. He
had been six days on the way from Shomoko, had been
greatly delayed by heavy rains and storms. The high
waves had dashed into his canoe and filled it so completely
that everything in it, powder included, had been perfectly
wet. He at once made all preparations for drying his
goods, so that we might be able to start to-day.
We were all very grateful to the Lord for His gracious
leading in this matter, for if the Indian had delayed one
hour more in coming, he would not have found us, and it
is doubtful whether he would have overtaken us on the
whole way, and had he arrived sooner he might in some
respects have proved a hindrance to us, so that we felt that
all was for the best.
The Gajuka was very glad to become acquainted with
Br. Gannachragejat, or Martin (Mack), and immediately
made him a present of an otter. Martin gave him his
Indian shoes, and the Brethren who were going to return,
made some little presents to his family, which pleased them
greatly. The three brethren, who had accompanied me
hither, could now return feeling better satisfied concerning
us.
I then wrote to Bethlehem. Martin, Gottlieb and Horse-
field got ready and started at 10 o'clock in the morning
26 THE ONONDAGA HISTORICAL ASSOCIATION
from our Hill of Peace, (the name we had given to our
quarters). They took an affectionate leave of David, the
Gajuka and his family, and I accompanied them as far as
the Nanticokes Town, took leave of all there, and in parting
they said they would be very glad to see us return again.
They were all exceedingly friendly. They are indeed a
dear people, and we cherish a very hopeful feeling toward
them.
I left the Town with my three friends, and went on
with them for about a half mile, to a hill on their way to
Wombhallobank. There we commended each other to the
Lord's gracious protection until we should again be re-
united, and parted with many sad feelings, I returning to
the Hill of Peace. I arrived again at our quarters, and now
David and I felt that we were indeed alone, trusting in
the Lord to guide us. We took our first meal together, and
afterward conversed much about our intended journey. I
then wrote. David and the Gajuka made preparations to
load the canoe. When we ha'd loaded it we saw that it
was too small to contain all our things ; the Gajuka there-
fore concluded to take along the bark canoe, which he had
brought with him from Shomoko.
We left our beautiful Hill of Peace about 2 o'clock in
the afternoon. David and I, with the boy and girl, set out
in our canoe, and the Gajuka and his wife in their hunting
skiff. It was very pleasant, and I should have liked some
of our friends to have seen us glide smoothly over the
water. We sailed by several islands on the west side of
the Susquehanna, and passed a dismal looking region, very
dreadful to behold, because of the high rocks, which tow-
ered above us like a wall. The Susquehanna was very deep
everywhere. We saw much coal. At last we reached
several falls. We could only proceed with much difficulty,
and were obliged to drag the canoes up over the rocks.
On the opposite bank of the Susquehanna there is a
large plain, at the end of which we met a few Tutelars.
Farther up we again saw three huts. The father, or rather
father's brother of our Justine, the wife of Nicodemus,
whose house is in Gnadenhutten, lives there. His name
is Peskucha. We heard a great noise, and afterward
learned that there was a crazy Indian there, for whom the
old man was to cure, being considered a great doctor.
MORAVIAN JOURNALS 27
In the evening we reached some dangerous falls, over
which we passed, and then encamped just above them. We
built ourselves a hut out of the bark from the walnut trees,
which grew there in great abundance, and then we laid
down to rest, David and I on one side of the fire and the
Gajuka and his family on the other. We called our quar-
ters the Gajuka's Post House. [For some days unim-
portant matter will be omitted.]
Friday, 18-29 May. We broke camp early. . . .
After we had gone some distance we again saw three Indian
huts, inhabited by Delawares. ... At noon, as we
disembarked, a very heavy rain-storm came up. On the
heights on this side of the Susquehanna, close to the shore,
passes the great path to Tiaogu. On account of the high
wind and rain we were obliged to lie by for several hours,
during which David fished and a Delaware visited us. . .
. . We started again and crossed the large creek which
the Delawares call Gachanai and the Maquais, Hazirok. It
is generally considered as the boundary line of the plain
Skehantowa.
We landed at the point where it empties into the Sus-
quehanna, and visited two Delaware huts. . . We then
went on and pushed into the mountains, which here hedge
in the Susquehanna very closely. We called the one on this
side the Mountain of Joy. The other, on the opposite shore
of the river, rises back of the great plain. As evening had
come on we encamped on this side of the water, at the foot
of the high mountains. . . . We built a hut of bark
and named this spot the Skehantowa Pass. The Susque-
hanna from this place, where it flows into the mountains,
we called David's Strait, because David is the first Morav-
ian Brother who has steered his little bark through it. In
the evening the Gajuka related much of the Aquanoschioni.
He told us, amongst the rest, that the nearest counsellor of
Ganassateco, who had been with us in Philadelphia, and
whose name was Tohekechnati, had died.
Saturday, 19-30 May. We left our quarters early, pro-
ceeding through the mountains, where the Susquehanna
makes great curves, and the current is very rapid. We
met several canoes, with Indians going down the stream.
. . . One of them proved to be Anton's own brother, the
one next to him in age. They at once turned their canoes
28 THE ONONDAGA HISTORICAL ASSOCIATION
and sailed with us to the nearest house, occupied by Nath-
anael and his three brothers, his mother, and besides the
brother of Rebecca, Nathanael's wife, named Masnaront,
and several other Indians.
The Indians call this place Pehendametuckquannuk.
We sailed to the shore, and found many Indians standing-
there. I at once discovered our Nathanael among them.
. . . Nathanael was very glad to see us. He looked
very bright and lively. . . . Having heard that Anton
lived several miles farther up the river, and that his son
was very sick, I resolved to rest here to-day with my Breth-
ren. David went to the Gajuka to speak to him about it.
He at once consented, and said that I was a great man and
could make whatever arrangements I pleased. ... I
started with Nathanael and his brother Christian to visit
Anton. ... At last we reached the place and found
seven or eight huts, in a very fertile tract of land, beyond
which rise very high rocks. I could notice by the peach
trees growing there that this was a very old Indian settle-
ment. The Indians were all out of doors except Anton. I
went to his hut and found his wife Johanna there with his
sick son. ... I then went into another hut, and there
I met Anton, who jumped up, embraced and kissed me,
and scarcely knew how to express his joy. . . . I spent
a very happy hour with these three friends. . . . Toch-
tapassen came in, an Indian who had frequently visited in
Gnadenhutten. . . . Soon after eight or nine Indians
entered, and several of them sat down near me. [A long
talk followed.]
Sunday, 20-31 May. Nathanael brought us some nut
milk as a token of his regard. . . . Whilst we halted
at noon, in order to partake of some food, David fished and
was very successful. To-day we passed through many
curves ; the current began to be very rapid, and . . .
we found rowing very difficult. We did not pass any huts
to-day. . . . We named the mountains on this side of
the Susquehanna Snake Mountain, because we saw snakes
in great numbers, lying on the stones and rocks near the
shore, basking in the sun. To the opposite mountains we
gave the name of Dragon's Head. . . We passed many
islands. Toward evening we put up a tent of bark. The
Indian boy fished, and caught more than we could eat. We
MORAVIAN JOURNALS 29
named our quarters Sunfish, and rested well and undis-
turbed.
Monday, 21 May-1 June. We started early. Our
course lay over dangerous rapids and rocks, which made our
passage a very difficult one. . . . We crossed a creek
as wide as the Lehigh at Gnadenhutten. It empties here
into the Susquenhanna, and is called Sto-ke creek. Above
it we saw two Indian huts. . . . Tenkhanneck begins
here. . . . We sailed on and crossed the creek Tenk-
hanneck, from which this beautiful region, so pleasant and
fertile, receives its name. Farther on we saw several huts.
. . In the curves, where the mountains strike the river,
there are generally high falls, and the current is very swift.
Our Gajuka found quarters for us on this side of the Sus-
quehanna, near some high, steep rocks. We encamped
there and built ourselves a hut.
Tuesday, 22 May-2 June. The Gajuka started out early
with his gun this morning. He wounded a deer and
brought home a young one, not more than two days old.
Afterward he, and David and I, went to look after the
the wounded deer, and succeeded in bringing it home after
a tramp of several miles. It began to rain very hard. .
. . We enlarged our hut and made it more secure.
Wednesday, 23 May-3 June. There arose a severe
storm, followed by a very heavy rain, so that we were
obliged to spend the day here. The deer came to the
opposite shore continually, and we named it the Deer Pas-
ture. During the afternoon we had built quite a town,
having in haste erected four huts, in order to bring our
goods under cover. The hut we occupied was quite large,
and we called it David's Castle. The town we named
Gajuka's Town, because he had chosen this point.
Thursday, 24 May-4 June. To-day, being Ascension
Day, according to old style, we thought of it as a mission
festival. ... At noon we resolved to break camp,
though the wind and rain continued. . . . We again
passed over very steep falls, the ascent of which cost us
much hard work, especially as the wind was against us,
and the rain began to pour in torrents. ... In the
afternoon we came to an Indian farm. An Indian from the
shore called to us to come over to him. He was a Delaware,
had a plantation and a strange looking lodge. The Maquais
30 THE ONONDAGA HISTORICAL ASSOCIATION
call him Otcongoe, i. e., a great sorcerer. ... He
offered us food. ... We continued on our way, and
toward evening came to three Delaware huts, or rather .
. . to a very old Indian town, named Onochsae. It is
so called because immediately opposite a mountain rises
from the river that is hollow inside, like an arched cellar.
From this the creek . . and the whole neighborhood
receive their name. . . .
Friday, 25 May-5 June. The weather cleared, but . .
. we were obliged to spend the whole morning mending
our canoe. . . . When our canoe had been thoroughly
repaired we started. ... In the evening we built a hut.
. . We called our quarters the Horned Tree, because
near to our tent there stood a tree, in which the antlers of
a deer had been laid, and now appeared to have grown into
it.
Saturday, 26 May-6 June. Early this morning the
Gajuka started out before in his canoe. . . He wanted
to hunt along the shore. . . . Overtook our Gajuka.
He had seen only a wolf, and shot a few ducks. We again
had to pass over a dangerous cataract. . . . The water
falls down as from a mountain, and makes the current very
rapid. . . . With much difficulty we passed over an-
other cataract. ... On proceeding we came to a place
called Gahontoto [Wyalusing] by the Indians. It is said
to be the site of an ancient Indian city, where a peculiar
nation lived. The inhabitants were neither Delawares nor
Aquanoschioni, but had a language of their own, and were
called Tehotitachse. We could still notice a few traces of
this place in the old ruined corn-pits, etc. The Five Nations
went to war against them, and finally completely extermin-
ated them. The Gajukas had many prisoners, who
remained among them, but there exists nothing more of
their nation and language. The Gajuka told us that these
things had taken place before the Indians had any guns,
and still went to war with bows and arrows. He related
to us that the Nanticokes were considered as brothers by
the Five Nations, as they had never gone to war against
them. They had, however, warred with the Tuscaroras,
Tutelars, and Shawanese, and they had only been adopted
as brothers at a later date. It is plain to be seen that
although the Tuscaroras are counted as belonging to the
MORAVIAN JOURNALS 31
Five Nations, yet they are not as highly esteemed as the
other nations, and bear a bad character among- them. He
told us that the Shawanese had lived beyond the Catawbas
and the Cherokees, which must have been in Spain. They
had gone to war against the Cherokees and the Five Nations
at the same time, had surrendered to the latter, and had thus
come into this country. ... In the evening we pitched
our tents in a very beautiful cleared spot. Gallichwio was
so delighted with it that he called it Mon Plaisir in the
Wilderness.
Sunday, 27 May-7 June. We were obliged to contend
with a very wild and strong current during the whole day,
and with much difficulty succeeded in passing many falls.
. . The Susquehanna was frequently so blocked up
by islands that we could with difficulty find an opening
through which to pass. . . . David went on to shoot
pigeons, of which we saw great numbers. He was very
successful. . . . We encamped in the high grass, so
tall that we could not see over the top of it, and named the
place Rose Meadow, because of the quantity of roses grow-
ing there.
Monday, 28 May-8 June. Very early this morning a
Delaware Indian came to us in his canoe, with his children.
They came from Tiaogu, and are going to the chase. He
stayed a little while with us, and was very friendly and
unassuming. He told the Gajuka that all up in their neigh-
borhood were preparing to war against the French Indians,
and Zisagechrohne in particular would raise the hatchet
against the Five Nations, and this would occur before the
corn was knee high, which means three weeks hence. .
. . Having gone some distance we met with several
Indian families who were engaged in hunting and had
encamped. We landed and went to them. They imme-
diately regaled us with some roasted bear meat. It tasted
very good. They were very friendly and modest, were Dela-
wares, but could speak the Maquai tongue, and lived in
Tiaogu. From them we learned that it was a four days'
journey from Tiaogu to Anohochquage, the city of the Tus-
caroras, therefore about 200 miles distant, as they usually
reckon 50 miles a day's journey. . . . Continued on our
way, crossing a creek named Oskoehka (Towanor Creek)
here flowing into the Susquehanna. David remembered to
32 THE ONONDAGA HISTORICAL ASSOCIATION
have passed over it with Br. Spangenberg, seven or eight
miles from the Susquehanna, in the great wilderness. .
. . Afterward we came to a very old Indian plantation,
near which the Gajuka told us that the trail through the
great wilderness strikes the Susquehanna. David and I
went on shore and succeeded in finding it. It was a very-
pleasing thing to remember that our Brethren had been
here five years ago. The mountain over which the trail
passes we named Joseph's Heights. We then went on
through the region called the narrow path, where the trail
passes for some distance along a very steep and high preci-
pice. It is very dangerous, especially for horses. . . .
We encamped just at that point where the trail touches the.
Susquehanna, and we could see Tiaogu before us. We built
a hut and spent a happy evening.
Tuesday, 29 May-9 June. It stormed and rained hard
during the whole morning, so we kept on quietly in our
Caravansary (thus we called our quarters) where we were
dry and comfortable. Our Indians began to paint and deco-
rate themselves, as they expected soon to reach their people,
and especially their own Gajukas. When the rain had
ceased a little we continued and came to a branch named
Tiaogu. Here the Susquehanna proper, makes a bend to
the right, N. E., and the other branch to the left, N. W.
and W. N. W. We entered this, leaving the river and pass-
ing several huts without landing. We were obliged to pass
several deep falls, where the water rushes as through flood-
gates. . . . Upon the whole this branch appears to be
a succession of falls and rapids. A little farther on we
came to three huts inhabited by Delawares. They invited
us to come to them, which we did and they at once offered
us food. We found a great number of women and children.
The men were all absent on a bear hunt. After leaving
there we passed several huts and had to ascend some very
dangerous falls, were forced to get out of our canoe and
drag it up. At last we came to a beautiful plain, on which
stands an Indian town inhabited by Gajukas, named Gana-
tocheracht. This was the port for which we were bound,
and from whence we were to continue our journey by land
to Onondago. We gave it the name of the Haven of
Peace. According to our reckoning we had traveled 200
miles from Wajomik to this place. No doubt the distance
MORAVIAN JOURNALS 33
would be greater by exact measurement, and by land I
should estimate it to be at least 160 miles. ... A
crowd of men, women and children gathered to see us, and
gazed at us with much surprise. Among them were many
fine looking people, who made an agreeable impression on
us. We were then solemnly invited by a man named
Haetwe, to lodge in the house of Tianoge. As we after-
ward found, Haetwe is a man in authority among the
Gajukas. Tianoge, whom David knew, was not at home,
but had gone to Owego, a half day's journey from here.
We accepted this invitation gratefully, and all immediately
offered their services, and were so active in bringing our
goods to shore, that we looked on in amazement. A truly
fraternal welcome awaited us in the hut. . . . Haetwe
had met David before in Shomoko, and said to him, " I
salute you, my brother Ganousseracheri." They had already
spread out a bear-skin for us, and assigned a place for our
goods. Haetwe's brother, Haetehook, who lives on Long
Island and who also knew David, was there. The women
and children were particularly friendly, and made prepara-
tions to regale us with venison.
The evening was spent in conversation with our host.
He described very circumstantially our way to Onondago.
. . . We made inquiries about the land of the Sen-
nekas, and especially concerning the three chiefs with whom
we had become acquainted in Philadelphia last year, and
whose names we mentioned. Our host knew them, and said
we must be important people to know the great chiefs of
the Five Nations. He told us that they had lodged with
him on their return. He described the road very minutely,
and said that Indians lived all the way up along the
river, and that it was about four days' journey from here
to Zonesschio, i. e., at least 200 miles. We, in turn, told
him of our journey, and acquaintance with Ganassateco,
Ganhajen, and the others of Onondago, subjects of great
interest to him. It is a certain thing that great men enjoy
more respect and authority among the Indians than is com-
monly supposed. They look upon an acquaintance with
them as a great honor. We went to bed in a happy frame
of mind.
Wednesday, 30 May-10 June. To-day we rested consid-
erably, especially my dear David after his hard work on
34 THE ONONDAGA HISTORICAL ASSOCIATION
the water. Many Indians visited us during the morning,
who were very modest and friendly. One came from Tute-
lar, whom the Maquais called Gachwae. He had spent
much time in Shomoko, and knew David well. He had just
come from Ana jot and Anahochquage, and related much of
that neighborhood. This Indian was now on his way down
to Shomoko, and we sent word to our Brother Anton
Schmidt, that we had arrived here safely after a journey ot
12 days from the Wajomick. . . . Our Gajuka now
went to look for his horse, which he had left in the woods,
and which we were to make use of in our journey to Onon-
dago. We conversed much with our host, who is a very
polite and sensible Indian. We made a few small presents
to him, his wife and brother, with which they appeared
much pleased. As we are now going to Onondago, and can
take but little with us, we spoke to him about our baggage,
and asked him where we could store it until our return.
He immediately offered us his storehouse, and assured us
that he would take good care of everything, and would also
secure our canoe. ... He and his brother showed more
affection toward each other than I have ever seen among
Indians, and we were very much edified by their behaviour.
David and I then went out and took a general survey of
the neighborhood. We saw that there were eight or nine
huts across the river, all filled with people. The Tutelars,
who have moved up here from down the Susquehanna, have
begun to build a town on that side, and expect soon to have
some more of their nation here. We then went on through
the woods toward the Susquehanna for some miles. We
came across the road on which Br. Spangenberg and his
company had traveled five years ago, from Tiaogu, via
Owego, an old Indian town, to Onondago, and afterward
reached the Susquehanna. We found a pleasant spot on
the banks, enjoyed some refreshments, and talked of our
plans. . . .
Thursday, 31 May-11 June. It had rained hard during
the night, and the river had risen very much. Early in the
morning we heard that our canoe had been driven away.
David found it some distance down the river, whither it
had been taken by some Indians; he brought it back and
fastened it. The weather cleared ; we wanted to start and
talked the matter over with our Gajuka. He did not seem
MORAVIAN JOURNALS 35
inclined to go, but promised, however, to look for our horses.
He did not return until late at night, and had not found
them. Our stay was agreeable, but yet we would have
liked soon to reach Onondago. Many Indians visited us
and were very friendly. Some thought we were traders,
and inquired about this one and that one. It was not neces-
sary for us to make many explanations, as our host enlight-
ened them. The children in the house began to feel at home
with us, and liked to be where we were, which impressed us
pleasantly for the future. In the evening the women in the
town held a festival, but we remained undisturbed in our
house, and went to sleep comfortably.
Friday, 1-12 June. The Gajuka started out early to
look for the horses. In the meantime we had an oppor-
tunity of talking over much with our host. David related
to him about our Brethren, told him all our Indian names,
where we lived, described the road from Skehantowa, and
also told him what kind of a people we were. He also men-
tioned our connection with the Five Nations and the great
men among them, to all of which our host listened with
much attention and astonishment. We were truly grateful
to the Lord for having given us this opportunity of becom-
ing better acquainted with the Gajuka Nation, for they are
one of the strongest nations, and not as weak as is commonly
supposed. My Indian name being Gallichwio in the Gajuka
language, I sometimes felt like saying to myself: I am
dwelling among my own people, and when I shall be able to
say that in its true meaning, my heart will rejoice.
At noon our Gajuka at last arrived with the horses.
To our great astonishment we discovered that our host,
without having said a word, had decided to give us his horse
to Onondago, as he no doubt saw that we could not proceed
with that of the Gajuka. . . . Our host also gave us a
saddle and bridle, which David was able to mend for our
use. While doing this we conversed with him. He told us
that Onondago lay N. of us, and the land of the Sennekas
W. N. W. We took an affectionate leave of our host and
started off together, David and I, the Gajuka and his wife,
but the boy and girl remained. We went on till toward
evening, when we came into a wilderness, and entered a
wood so dark that we could not see farther than where we
36 THE ONONDAGA HISTORICAL ASSOCIATION
stood. We quickly built a hut near a creek named Gan-
hotak, and rested comfortably in it.
Saturday, 2-13 June. David rose early and went fish-
ing in the creek, and caught some trout. The Gajuka told
us that, long ago, Tutelars had lived in the neighborhood.
We started off again, but were obliged to cross the creek
twice. We tried to ford it on our horses, but might have
had a dreadful accident, for they were wild and untrained,
and had scarcely been used, so that we were in great danger.
The road we had to take was a very strange one, such as I
had never yet seen anywhere in this country, and difficult
to describe to anyone unacquainted in this wilderness. The
underbrush was so dense that we could scarcely see day-
light ; many thousand immense trees lay on the road, which
the horses had either to go around or jump over. We were
obliged to cross the creek about thirty times, and generally
waded through it. Beside all this there were many marshy,
muddy places. • Notwithstanding these difficulties we felt
encouraged to go on, being sure of the Lord's presence.
After we had continued for some time in the valley, we
ascended a wild and rocky clift, and when we had reached
the mountain, which was very high, the Gajuka prepared
our dinner. Though at a great height yet we had no view
at all, because of the dense forest around us, so wild and
dark that we might have supposed ourselves in a deep
valley. We refreshed ourselves with some Indian corn,
which we had boiled in the morning, and which the Gajuka
had carried here on his back. We had no water, as there
was none to be found here. We thought specially of our
friends in Bethlehem and Gnadenhutten to-day. We named
our quarters the Indian Sabbath Lodgings, and again
started off on our way. As the road was very bad and
dangerous here, the Gajuka led us for some time through
the forest, over the fallen trees and through the bushes, so
that sometimes we could scarcely find our way out. We
crept along as well as we could, and after having gone on
a few miles more we came to the road, and again found
water. It was, however, all a wilderness, and we passed
through swamps, marshes and bushes. As the weather
was very cloudy it increased the darkness, so that at times
we might have supposed that night was coming on. We
passed through a neighborhood which the Indians called
MORAVIAN JOURNALS 37
Kassickahe, because of the tall trees there. It is true that
there are a great many there, and of such a height as can
hardly be imagined. There were three posts painted red,
on which the Indians had fastened by their feet, according
to their usual custom, the three Gatabes whom they had
taken prisoners.
We built ourselves a good, secure hut, and the Gajuka
did the same, for we expected rain. We named our quar-
ters the Tabernacle in the War Camp. David and I remem-
bered how wonderfully we had been led over strange and
difficult paths, and then retired to rest. It rained very hard
all night.
Sunday, 3-14 June. To-day, being Whitsunday, accord-
ing to the old style of reckoning, I thought specifically of
all our congregations in this country. It was very wet in
the morning. It never gets very dry in this wilderness,
as the sun cannot penetrate the thick forest. We started,
notwithstanding the dampness. Our way led us, like yes-
terday, over the mountains, through swamps and valleys,
and finally to a lake, which was not very large, but yet
several miles in circumference. Toward the south it
empties into the Owego creek. The Indians have named it
Ganiatarenge. Here we rested, and the Gajuka gave us
some geographical information, telling us that from here,
W. and W. N. W., we were not far from the land of the
Sennekas. He said it was four days' journey from Gajuka
N. W. to the French, five days' journey to a large river
named Gatarochqui, wider than the Delaware at Phila-
delphia. This river flowed from Lake Niagara, famous
for its large falls. He described the falls as being as high
as if we were to place four or five pine trees one upon the
other, (we saw some here which were certainly more than
100 feet high), and said that he had been there four times.
White people, Frenchmen, were living there and had a
fort; there were also some Indians scattered about in the
neighborhood. You could travel there in eight days from
Gajuka, taking a course about W. N. W. The journey
might also be made by water, and that way was shorter but
more dangerous, because of having to pass through many
lakes, where strong winds prevailed, which made a canoe
passage dangerous. Then he told us of Quebec in Canada,
called by the Indians Tiochtiage, situated on a river of the
38 THE ONONDAGA HISTORICAL ASSOCIATION
same name, which is the St. Lawrence. He described it
as a large city, surrounded by a wall requiring half a day
to pass around it. It is built very irregularly, for the
stables and the farmers are in the center of the city, and
the French Governor lives there also. Quebec lies N. N. E.
from Gajuka and is about nine days' journey from there
on foot. He said it was possible to drive there from Gatar-
ochqui; but the road was very bad. It was a ten days'
journey from Schenectady to Quebec. There was a lake
about half a day's journey from Quebec, so that the Ohio
could be reached by water. The Ohio, he said, was as wide
as the Susquehanna at Harris's Ferry. The Mississippi,
called by the Indians Zinotarista, he described as lying S. W.
from here. He said that the three Indians with whom we
are acquainted, in Zonesschio, lived about half-way between
here and the Ohio.
After we had rested for some time, we continued on our
way and reached the foot of a mountain, where the Gajuka
said his child was born. As we ascended the mountain he
pointed out a cross to us, which marked the spot where the
Gajukas had fought with the Tehotitachies. In going up
the mountain we found a fruit that the Indians call Esta-
chioni. It is as large as a plum, but not of that form, has
no kernel, is only pulp, has a sour sweetish taste, is very
juicy, and quenches the thirst; we ate freely of it.
This is the first warm day we have had since leaving
Wajomik, and we perspired freely, going down the moun-
tain into the country called by the Indians Tianontinaou.
We were overtaken by a very heavy shower and thunder-
storm, but went on notwithstanding, and came to a beau-
tiful spring, to which we gave the name of Pentecostal
Spring. We took our dinner there. Then we traveled on,
and were again overtaken by a heavy shower and thunder-
storm. As night was coming on we built ourselves a hut
near a creek named Sto-ke, at a place where much sugar
has been boiled. We succeeded in getting our things under
roof before the rain. We spent a happy evening together.
Monday, 4-15 June. It rained during the whole night,
and continued as hard this morning, with a heavy wind-
storm, so that it seemed at times as if we would be obliged
to remian here, and we had no desire to do this. A few
Indian women from Ganatocheracht came to us; they had
MORAVIAN JOURNALS 39
left there shortly after we did. We then resolved to start
on our way, although the shower had not ceased, and every-
thing- was very wet. Our road was very bad ; it lay through
swamps and marshes, and was made almost impassable at
times by the fallen trees, so that at times we scarcely knew
how to proceed. At last we reached the foot of a high
mountain, called by the Indians Untagechiat, and came out
of the forest, (where we had traveled for three days, and
in which we had not had any view at all) into an open plain.
We called the forest Edom, and the mountain which tra-
versed it Seir. We came to a lovely plain, overgrown with
fine tall grass. It differs from Wajomik in having bushes
here and there, but otherwise it is equally beautiful.
The plain is several miles wide. It extends S. S. W. and
N. N. E. On both sides of it are mountains extending in
the same direction ; they form, as we discovered later, the
boundaries of the dense forests lying behind them. We also
saw that Indians had formerly dwelt here, and found traces
of them.
We went in the plain through the high grass, and
crossed a creek. There I saw a beech tree, more than six
feet in diameter and eighty feet high. The creek is named
Nochwaio. We crossed two other creeks; the first named
Notantakto, and the second Nogaene. All these creeks flow
into one lake. We saw the last creek, after rushing on
wildly, fall perpendicularly from a height of ninety feet.
It was indeed an interesting and thrilling sight.
We then passed through the plain over several hills, and
at last came to a lake, which the Indians called Ganiatarage-
chiat. We reached it at the point where the before men-
tioned creeks empty into it. At first it flows from E. S. E.
to N. N. W., and then, as we saw on the morrow, it inclines
to the N. and at Gajuka to the N. by E. In the beginning
it is from three to four miles wide, continues thus for a
time, then widens from five to six miles, until at Gajuka it
is from seven to eight miles wide. It is a very long stream,
for we traveled 50 miles along it, and saw it later from ten
to fifteen miles farther on, so that it must be at least seventy
miles long before it flows out. Its water is as clear as
crystal, and the Indians say deeper than they can tell.
There are many fish in it, especially eels. Hills and moun-
tains bound the lake on both sides. Many large and small
40 THE ONONDAGA HISTORICAL ASSOCIATION
creeks rush down from them and empty into the lake, often
falling down over the rocks from a height of ten, twelve to
twenty feet. Beyond the lake there is a particularly large
creek, named Tschochnioke, which, as the Gajuka and
another Indian told us, falls over the rocks from a height of
150 feet, and empties into the lake.
We camped on the shore near the head of the lake, and
intended to partake of some refreshments, but as we saw
smoke rising on the other side, the Gajuka went around and
found Indians living in a cave in the rocks, near the mouth
of the creeks, close by the lake, just as we had seen some
living near the banks of the Susquehanna. The Indians
named the place Onochsoe. As the Gajuka was so slow in
returning and it was growing late, we determined to remain
and put up a hut. The Gajuka brought us turtle's eggs and
dried eels.
In the evening the Indian who lives on the opposite shore,
whose name is Hakoento, came over and was very friendly
and modest. He told us that to-day or to-morrow the
chiefs, of whom 4 are from Gajuka, would start for Onon-
dago, and that several chiefs from the other Nations would
also meet there. This was pleasant news for us, as we could
now be certain of meeting them all assembled together in
Onondago, a very rare occurrence. Afterward we had a
long conversation with the Gajuka and the other Indian,
concerning the lakes in this neighborhood. The Gajuka,
who has traveled much through this region, drew a map on
a piece of dry bark, and showed how one could go by water
from Gajuka into the St. Lawrence, and in like manner to
Niagara Falls. He also told us that the Susquehanna did not
rise from the lakes, but that it gradually grew very small
and almost disappeared, and that soon after branches from
small lakes, of which they pointed out several to us, flowed
into it and formed it. We conversed until late on this sub-
ject, and went to bed in a comfortable frame of mind.
Tuesday, 5-16 June. We rose early to start for Gajuka,
as we had a long journey before us. Our way appeared
much longer than we had supposed by the Gajuka's des-
cription. The Gajuka's wife, with two other women, went
down the lake in a canoe, which they had borrowed from
the Indians. We again had a visit from the Indian who
came to see us yesterday. He brought with him another
MORAVIAN JOURNALS 41
young man, who was very modest and friendly. After they
had breakfasted with us we set off. Today we crossed at
least 200 creeks which enter into the lake. The latter broke
in great waves when a little wind arose, and we could easily
imagine that it mivrht be very rough, and roar like the ocean
during a storm. We named our quarters Land's End, be-
cause from here a long trip can be made by water, and in
this neighborhood most of the streams flow into the country
of the French. The Indians told us that down at the end
of the lake, there lived French Indians from Canada.
After we had continued on our way we reached a creek,
called by the Indians Gientachne, where their warriors
usually encamped. Here we saw the whole chancery court
or archives of the Gajukas, painted or hanging in the trees.
Our Gajuka gave us a lengthy explanation of it all. When
the great warriors go to war against the Gatabes, they
make a painting of themselves. We saw several of these
fine works of art, done in Indian style. On their return
they add their deeds in a painting, showing what scalps they
have taken, what they bring with them in the shape of
treasures, bracelets, wampum and the like. The Gajuka
pointed out to us, with much importance, what he had him-
self painted, as he had been to war twice. The one time he
had brought back 8 prisoners and 2 scalps, and on the other
occasion 3 prisoners.
As we journeyed on I thought much about our Indians,
and David and I wished that we might live to see them
brought to the true God. We continued on, passing over a
beautiful plain, watered by many creeks, all of which empty
into the lake, and at last reached a spot called Tschochniees,
inhabited by Gajukas. There were two huts there, but we
found only one woman, with several children. Everything
looked very miserable and deserted. We heard yesterday
that provisions were growing very scarce in this
neighborhood. A few miles farther on we met an Indian
woman with two large girls, of whom one was a Cherokee,
who had been brought here as a prisoner 7 or 8 years ago.
The woman was the wife of the Gajuka chief Onechsa-
gerat, and her name was Tiungue. She told us that her
husband had today left Gajuka for Onondago. She was
much surprised at our company, and asked the Gajuka what
our business was. He said he did not know, only this he
42 THE ONONDAGA HISTORICAL ASSOCIATION
knew, that I was a great man, who was traveling to be
present at the great council in Onondago, and having given
her this information he left her. This was the explanation
which he gave everywhere. The Indians were very modest
and did not examine us, and were quite satisfied to know
that we are not traders, and are going to Onondago. From
this they infer that we have business of great importance
there. Onondago is a greater place in their eyes than is
commonly supposed.
We went on for some distance and then rested a little,
refreshing ourselves with some dried eels. Our course lay
N. and sometimes N. by E. Toward evening we reached
the first farms of Gajuka, which are still at some distance
from the towns. It had already grown dark when we
arrived in the town. It is situated on the lake, and on a
creek by the name of Gaheskao. We had gone to-day, as
we saw on our return, fully fifty miles, making altogether
180 miles from Ganatocheracht, rather more than less.
We felt tired, as we had walked very fast all day in order
to reach here. A great crowd at once assembled around
us, in which were many fine, brave looking fellows. They
were, however, very modest, and only looked at us with
astonishment. The Gajuka led us to the last house at the
end of the town, where his grandmother and several of his
friends lived. Here we were very kindly received, a deer
skin bed was immediately prepared for us, and we were
shown a place for our luggage. The Gajuka then. told them
our names, which greatly astonished them, as also some
information which he gave them concerning us. They
offered us eels and Indian corn, and then we retired thank-
ful and happy, glad to be able to rest on our long and
fatiguing journey.
Wednesday, 6-17 June. We slept late and rested a little,
for although we wanted to leave here to-day, yet we did
not intend to travel very far. As soon as we were up we
received many visits from Indians, among the rest from
an old chief named Gechsagoat, who lives here. He was
very modest and friendly, inquired where we came from,
and our Gajuka told him our names, and that we were
traveling to Onondago; he appeared fully satisfied. Our
Gajuka's brother, Tschochahaese, also came and was very
friendly. Indeed all who saw us here did so with pleasure,
MORAVIAN JOURNALS 43
and we could feel that we were welcome, and were gladly-
seen. The Gajuka's old grandmother, who is probably 90
years old, was very industrious and busy, preparing us
food. She spent the whole morning baking bread for us
to take along on our journey; she also gave us some very-
fine salt, which is made here. All her actions seemed to
indicate that she has a secret intimation of our mission.
May the Lord reward her for all her kindness! The man
of the house, named Hanuntschistaa, went out on the lake
on purpose to spear eels for us; he brought home a very
large one, which he presented to us with much pleasure.
We then took a stroll around the town. There are about
20 huts altogether, most or them large and roomy, with
three or four fireplaces ; they are well built and waterproof.
They have small entrance buildings on both sides, and four
or five families can lodge in every cabin. The chiefs of the
Gajuka Nation live here, and many other people also; fine,
large, strong looking Indians, and many young people. We
felt comfortable at this place, and could easily have enjoyed
a half year here. The Indians, to whom we were perfect
strangers, showed us such confidence as white people seldom
have a right to expect from Indians. They received us in
as kind and brotherly a manner as we could possibly desire.
I wish that Brethren could be stationed at all these places;
such whose hearts burn with love toward the Indian, willing
to learn their language and adopt the Indian mode of life,
an easy thing to do when prompted by love to them. We
thought the Daily Word for to-day particularly appropriate
to be read in this place, and David and I commended this
people specially to our Father's keeping.
The Gajuka received a large quantity of belts and
fathoms of wampum from a war captain, who was keeping
them to take them to the chiefs at Onondago, but as he
was sick, he was afraid that if he should die they might
die with him, i. e., be lost. We left here a few hours before
sundown, our host accompanying us, as the Gajuka had
different matters to attend to, and he promised to overtake
us shortly. Our course lay N. N. E. We saw several huts
along the lake. We had a pleasant road, light woods, and
very good land. After proceeding about 10 miles, just as
it was growing dark, we reached Ganiatarage, another
Gajuka town, where a chief by the name of Sakokechiata
44 THE ONONDAGA HISTORICAL ASSOCIATION
lives. Our Gajuka has also lived at this place, and we put
up at his house, where lives his old mother named Ganechs-
cheta. She received us most kindly. She at once gave us
something to eat, and our guide told her where we came
from and where we were going. Not far from here, far-
ther down the lake, which flows N. at the other end, and is
called Tiuchheo where it empties, there is another Gajuka
town named Sannio. David and I spent a happy evening,
talking much about the heathen and our plans for their
welfare.
Thursday, 7-18 June. To-day we directed our course
toward the heights of Onondago ; we approached very nearly
but did not quite reach them. Our Gajuka came to us very
early from Gajuka. After we had eaten something, and
left such baggage for safe keeping as we would not need,
we started on our way. It led us at once into a wilderness,
which continues from here to Onondago. We named it the
Salt Desert, because of the many salt marshes and salt
springs we found there. Then we passed through a very
dense forest, so dark that we could hardly see our way, and
with many marshes and swampy places, into which the
horses often sank and could scarcely proceed. Our course
is N. E.; this is the direction of Onondago from Gajuka.
We passed a large creek named Garontanechqui, and after
we had continued for 12 or 13 miles we reached a lake
named Achsgo. Where we saw it it was about three miles
wide. We could also see nine to ten miles of its length,
but we could not see the end of it. At the lower end, where
it is about one mile wide, we were obliged to ride through
it; we saw some Indians wading across. The bottom was
clear, bright sand, and the water very fresh and cold. We
found the two Indians on the other side; they were going
on the chase. One of them was the chief of Ganiataraga,
named Sagogechiata, a tall man, who really showed by the
expression of his face that he was a man of distinction.
He was very friendly ; our Gajuka told him about us. After
we had smoked a pipe with him, we went on again into
the wilderness, where there was nothing but swamps and
marshes. We came to a lake named Sganiatarees. It flows
S. E. and N. W. and empties toward the N. W., is about two
or two and one-half miles broad, but we could not see the
end of it. We crossed at the lower end, where it empties
MORAVIAN JOURNALS 45
into a rapid creek with a swift current, and then pursued
our journey in the wilderness. As we journeyed I thought
much about our expedition to Onondago, and prayed that
the Lord might direct all matters according to His will.
Friday, 8-19 June. I wrote our Diary in the morning,
and then we conversed with the Gajuka, who told us much.
He said that on the day of our arrival at Gajuka, a mes-
senger from the land of the Sennekas had passed through
to Onondago, and had brought the news that it was actually
true that the French Indians, and particularly the Zisagech-
rohne, (those who live above Niagara on Lake Ontario)
wished to go to war against the Five Nations. The war
was to begin as soon as the corn was in the ear, so that
they might have something to eat, and for this reason the
Sennekas were gathering together and fortifying them-
selves. He said this was the news they had received, and
must be- true, because, among Indians, if the same message
were received twice, it must be correct. He also said that
these Indians lived from six to seven days' journey from
the land of the Sennekas. They were strong in numbers,
but were miserable warriors, who, when they had fired, ran
away, and five Schwanos were equal to thirty of their men,
for they stood firm to the end.
The cause of the war was because the French, who are
the instigators of it all, wanted Ohio and all the land there
belonging to the Five Nations. Thereupon he began to talk
of the whites in general, who, as he said, coveted so much
the possessions of the Indians, and were greatly increasing
in numbers in this region. In the beginning they would
bring only a calf, and in a few years they would have a
whole herd of cattle, and this was the same case with the
white people. Besides, they used many arts and much cun-
ning, to talk the Indians and their chiefs out of their lands,
and then gave them nothing worth talking about in return.
When they were talking over matters in making a treaty
with the Indians, they spoke English, and thought the
Indians did not understand it, but last year some were there
who understood it very well.
We then gave him some information about our Brethren,
and told him how we had bought land for Indians from
New York State, who had lost theirs, and that they now
lived on it, planted, and had built quite a pretty town. This
46 THE ONONDAGA HISTORICAL ASSOCIATION
was news to him, and he was greatly astonished. We told
him the names of the Brethren's settlements, which pleased
him.
Afterward he explained to us that the War Archives,
which we had found on the trees, had been painted by
French Indians, (their paintings can be recognized by the
crosses which they paint on them), when they made war
upon the Cherokees and brought back prisoners from them.
We named our quarters the "French Camp," and then went
on toward the Onondago hills, which we were to reach to-
day. After having advanced considerably we descended a
very high, steep hill and immediately after ascended another
of the same height. We named these two peaks the Princes'
Heights. The latter continues, with several breaks and
very bad roads, until Onondago and the foot of the moun-
tain is only reached when the place is in sight. We arrived
here after having traveled 70 good miles from Gajuka,
therefore 250 from Ganatocheracht, 450 from Wajomik,
and at least 550 from Bethlehem. I cannot describe my
feelings at the sight of Onondago, and I prayed earnestly
for the Lord's guidance.
As we descended the mountain the Gajuka asked us
where we would lodge. We directed him to lead us to Gan-
assateco; this astonished him greatly, and he could not
understand how we should want to go to such a man first
of all. We felt, however, that it was proper to announce
ourselves at the right door at once. Our Gajuka did not
know his house, and was obliged to make inquiry in the
first houses we came to. There were seven large cabins
close together. The chiefs were all assembled in one of
them ,but we did not know it. Our guide did not seem to
have understood the directions given him, and led us around
for some time in Onondago, until David inquired himself,
and the Indians told him exactly where to go. On the way,
in the beautiful lowlands where they were planting, we
found a large company of 33 women, who were hoeing corn,
a laudable occupation here. At last we reached the house
of Ganassateco. There is a large pole before it with an
English flag on it. The house is very large and roomy, and
well built.
We inquired for the chief, but did not find him in, as
he was at the Grand Council. His wife met us very kindly,
MORAVIAN JOURNALS 47
and said that she had sent word to him, to let him know
that we had come. In the meantime the house was being
swept, and after an apartment had been prepared for us,
we were invited into it, and the one side, which had been
covered with beautiful mats, was assigned to us. It was
large enough for six Brethren to have lodged there comfort-
ably, and was on the same side of the house as Ganassa-
teco's own apartment. A room opposite to us was shown
to our Gajuka, and we were received with as much cordial-
ity, affection and distinction, as if we were persons of the
greatest importance. I cannot express our feelings of
gratitude to the Lord, for we saw plainly that He had gone
before us and prepared our way.
They soon gave us something to eat, and more was being
prepared, when a deputy from Ganassateco arrived, invit-
ing us to his Council. This was an unexpected and import-
ant message to us. We at once followed our messenger to
the house, and he introduced us. When we entered we saw
a goodly assembly of important people sitting around their
fire, Ganassateco in the midst of them. We immediately
went toward him, and he came to meet us. We shook hands
with him, as well as with all the others, and greeted them.
He knew at once who we were, called us by name, and
seemed very much pleased to see us. He began to laugh
for joj r , in his peculiar manner, and one felt and saw that
we were welcome guests. Thereupon they made room for
us in their midst, but the Gajuka, who, much astonished,
had followed us at a distance, sat down near the door in
order to listen.
We sat down, and all looked at us very kindly, particu-
larly those two who had been in Philadelphia, Ganats-
chiagaje and Ganechwatikhe, (Totegechnati and Ganhajen,
and another had died). There was another Indian there,
by name of Gashecoa, whom David had known in Shomoko.
Not one in the whole Council gave us a grum or suspicious
look, but all were cordial and brotherly, and acted as if we
were old friends and men to be trusted. 1 wished my
friends, Tgarihontie (John de Watteville's Indian name).
and Ttfirhitontie (Bishop Spangenberg's Indian name),
could have been with me to see this sight, quite worth a
journey to Onondago. The assembly consisted of from 24
to 34 persons. Beside the Onondagos were the chief of the
48 THE ONONDAGA HISTORICAL ASSOCIATION
Oneidas from Anajot, named Garistagona, and another old
Oneida, and the then chief from Gajuka, named Onech-
sagerat.
After we had been silent for a little while, I began to
speak as follows : Brethren, we have come here to visit you,
as we promised in Philadelphia, and gave you a fathom of
wampum as a pledge that we would come. We have been
sent by our Brethren in Bethlehem to bring you a message,
and have arrived safe and well at your fire in Onondago.
We are glad to meet you here all together. We wish, first
of all, to rest one or two days from our journey, which, as
you know, has been long and dangerous, and then we will
meet with you again, and tell you the object of our coming.
David then translated this message into the Maquai lan-
guage. My words were received with great applause, ac-
companied by the usual exclamations of affirmation, in
which the voice of Ganassateco was particularly loud, and
he showed by his appearance how pleased he was.
We told them that the Gajuka, Hahotschaunquas, was
here in the house with us, that he had acted as our travel-
ing companion from Wajomik, as Schickellimy's sons,
Thachnechtoris and Sojechtowa, could not come with us for
want of time. We told them what route we had taken on
our companion's account. They were much interested.
Many old men, some very venerable in appearance, who saw
us for the first time, smiled to us very kindly. We pre-
sented them with a pipe of tobacco, a valuable gift.
Thereupon, to our astonishment, an old Oneida began to
sing the message which he had for the Council, in a very
high tenor voice. He continued for more than half an hour.
It was a message from Sganiotaratichrohni, or from the
Nanticokes in Wajomik; firstly, concerning the renewal of
their covenant, and their gratitude for permission to remain
and plant on their land at Wajomik. Secondly, it referred
to the land which they still own in Maryland among the
whites. The belts were only white, and very poor compared
to ours. The Oneida repeated his message and handed
over the belts to Ganassateco, who made some remarks and
then delivered them to the Council. Afterward Ganassa-
teco told them our names, and mentioned particularly
Tgarihontie and Tgirhitontie, whom he had seen and heard
in Philadelphia. He told them that they were now across
MORAVIAN JOURNALS 49
the great waters, and then related his experiences in Phila-
delphia. A servant was told to bring- us something to eat.
While we were enjoying it they conversed much with us.
We then took leave of them and went to our quarters.
David and I were filled with gratitude to the Lord for
having thus prepared our way, and brought us at once into
the Grand Council, where we and our cause were known.
The news of our arrival soon spread through the whole
town. It is a very unusual occurrence for white people to
visit Onondago, but no one asked us whether we were
traders, or what our business was. All seemed to know us
and greeted us kindly. When we arrived at our lodgings
we found that they had prepared a meal for us, and our
hosts were unremitting in their attentions. An Indian
woman, a relative of Ganassateco, who was very tidy and
industrious, attended to our wants most carefully. The
Indian bread they gave us was better than any I have yet
seen. They had a larger provision of Indian corn than is
common among Indians at this season. I felt inexpressibly
grateful to the Lord for having brought us here in safety.
In a short time the Gajuka chief, who had been in the
Council, came to see us. He was very friendly, shook hands
with us and said: I am very glad to see you, Brethren.
He told us that he would return to Gajuka to-morrow,
described his house, and invited us to visit him if we came
there, and seemed to regret his having been absent when
we passed through. He then inquired about different per-
sons in Shomoko, and took a very affectionate leave of us.
Soon after our good friend, Ganassateco, came home. He
came to our fire, and appeared so pleased to be able to enter-
tain us, that he scarcely knew how to express his joy. He
seemed to feel perfectly at home with us, and treated us
like our old friend, Swatane, in Shomoko. He inquired
much about Tgarihontie, and said that Tgirhitontio had
told him, in Philadelphia, that three of us would come.
We said that Anuntschi (Nathaniel Seidel's Indian name)
was to have come with us, but because Tgirhitontio had
gone he was obliged to remain at home. We perceived that
our old friend had remembered very carefully all he had
heard, and that he had certainly expected us in Onondago.
Therefore if we had not undertaken our journey this year,
the Five Nations would have lost confidence in us, for they
50 THE ONONDAGA HISTORICAL ASSOCIATION
depended fully on our word, and expected us to come. We
were thankful to lodge with our good friend Ganassateco.
He told us that he had much to do, and many matters to
arrange. We might, indeed, imagine ourselves at a great
court, where all the affairs of state are concentrated. It is
plain to be seen that the Onondagos are the greatest lords
among all the nations, and that the others are quite willing
to say "Yea and Amen" to all that they decide upon. We
had many proofs of the fact.
Ganassateco asked whether we had recent news from
Philadelphia. I told him that I had not been there in a long
time, but that I had notified the Onas or Governor, of my
journey hither. He asked much about our journey; said
we might have come by a shorter route through Owege.
We told him that we had been on the way for 35 days from
Bethlehem, had stopped a week in Wajomik, and stayed a
short time in Ganatocherati and Gajuka. Then he wanted
to know why Thachnechtoris and Sojechtowa had not trav-
eled with us. We told him that they had excused them-
selves for want of time, and because they had heard that
war was pending in this neighborhood. He said they knew
nothing with certainty, but were daily expecting chiefs from
the Zisagechrone (French Indians) and then it would be
decided. He then said he would retire, and left us with
kind expressions, going to his bed-chamber, which was next
to ours. We also went to bed and slept well this first night
with our brethren in Onondago.
Saturday, 9-20 June. To-day we observed as a day of
rest in Onondago. We felt that the Lord is with us. We
slept late, and when we arose our hosts soon brought us
refreshments, and attended most carefully to our wants.
Several chiefs visited us ; they were very friendly and liked
to converse. Ganechwatikhe, who lives next door to Ganas-
sateco, related to us of Totegechnati, Ganassateco's coun-
sellor. He told us that he had been very sick on the whole
journey from Philadelphia; finally he had a hemorrhage and
had died at Tiachton, an Onondaga town, four or five miles
from here. He also mentioned another who had been in
Philadelphia, and had died last winter.
We were very glad to have arrived here safely, and be
able to become personally acquainted with the Indians, a
matter of great importance. Ganechwatikhe said their
MORAVIAN J0URNAL8 51
journey here had been a very slow one ; they had been more
than 30 days on their way from Shomoko to their home.
They had traveled by water until two days' journey from
here, to a creek where Delawares live, and had then come
here on foot. Afterward Ganassateco went to the Council,
which is again in session to-day. I took a little walk, and
asked the Lord to direct and counsel us in all our affairs.
After much conversation on the subject, David and I con-
cluded it would be best to make known our errand first to
Ganassateco alone, and explain it to him, so that he could
understand it fully and be able to propose it to his Council,
which would probably then consider it of more importance.
This would facilitate matters for us, as we have not quite
mastered their language, and are not at home in their man-
ners and modes of expression. Their language is much
richer and more complete than the one spoken in Shomoko,
which numbers many less words. Here the Indians have a
much greater choice of words and phrases, and we can
easily hear that their language is a more cultivated one.
We thought we could first explain our matters to Ganass-
ateco, with whom we conversed much, and repeat them to
him until he had fully understood them.
In the afternoon David and I crossed the creek Zinschoe,
and passed through the rich corn fields, going up the creek
to the house where Br. Joseph had lodged with his company,
when he was here. At that time there were a number of
huts, of which we could still distinguish the sites and ruins,
but only 2 houses remained standing. From here we went
directly toward the creek, into the thicket, and found a
pleasant spot to rest. We sat down, and remembered in
grateful words the Lord's goodness, in having watched over
us so graciously thus far. Then we prostrated ourselves
before God, and offered up fervent intercessions in behalf
of the Six Nations, praying the Lord to grant us to see
many from among them, hungering for the Bread of Life.
Then, resting on the promise of the Lord's presence,
where two or three are gathered together in His name, we
celebrated the Holy Communion, and we fully experienced
the blessings of the promise. We named the spot the
Brethren's Chapel in Onondaga.
Several Indians visited us; all weir very kindly dis-
posed. The chief living in the house nearby, came and cou-
52 THE ONONDAGA HISTORICAL ASSOCIATION
versed with us. He said that when Tgirhitontie and his
company had lodged in his house, he had been out hunting.
He had returned shortly after, but they had left, and he
had not been able to make their acquaintance. He is a very
sensible and steady man, who feels friendly toward us.
On our return home in the evening we again found a
meal prepared. Ganassateco came in soon after and talked
very freely with us. The man who served as our messenger
to the Council also came. He explained to us that he held
the office of assistant to the Council. He then asked us
many questions about our Brethren, where we lived, and
how far we were from Philadelphia. We answered him at
length, told him how far we lived from Wajomik, and that
the nearest road from there to Philadelphia passed through
Bethlehem. He was much astonished to hear this, and said
that last summer, when he was in Philadelphia, he had in-
tended visiting us, but Conrad Weisser, however, had dis-
suaded him from doing so, telling him that it would be a
round about way. He felt provoked at this, and said he
had told him untruths. Upon this occasion we invited him,
if he should ever come there again, to come from Wajomik
to Bethlehem, promising to help him on his journey with
horses to Philadelphia. He might then convince himself
that this is the nearest route. He was much pleased, and
asked, with great interest, whether we had good horses.
We told him we had. We had an opportunity of relating
to him of the Brethren ; we described their towns, and our
whole conversation with him was such as we were wont to
have with Swatane.
There was another old chief there, named Gajagaja, to
whom Ganassateco afterward related and explained much
about ourselves. He was also a very pleasant and polite
man, who enjoyed our society and visited us frequently.
Ganassateco asked us how long we intended remaining here.
We told him we could not tell. He said that we should re-
main in his house as long as we pleased. Afterward an
old chief came in and sat down with us. He told us that
he was an Oneida from Anajot, and that his name was
Garistagona. He was very affable, and immediately began
to talk to us. He said he was no great man in Onondaga,
and but a small man here. Ganassateco was the great man
here and of much importance. In his own city, however,
MORAVIAN JOURNALS 53
and among- his own nation he was also a great man. By
what we could understand from his conversation, and from
what we learned afterward, he is the head chief of the
Oneidas, and lives between this place and Anajot, a good
day's journey from here, but spends much of his time in
Onondaga. He had been in Philadelphia last summer, but
not in the house in which we lodged. He was very anxious
to make our acquaintance, and visited us frequently, con-
versing much with us. Genassateco then retired for the
night, and the others went home. David and I spent some
time talking over our plans, and asked the Lord to make
it clear to us, whether this would be a suitable time to renew
our former proposition, viz., of asking their permission for
several Brethren to live 2 or more years among them, and
learn their language thoroughly.
Sunday, 10-21 June. This morning, soon after we arose,
we were served with a bountiful meal. On the whole they
were very particular, in Onondaga, that we should not feel
the need, of anything, and were anxious for us to relish their
fare. Ganassateco's manner was very kind and cheerful ;
he considered it an honor to entertain us in his house.
Later I took a walk, and thought prayerfully of all our
matters* asking the Lord to show us His will clearly in per-
plexities. Upon my return the Council had begun to as-
semble in our hut. Soon after Ganassateco brought in a
scalp of a Gataber; it was skilfully painted and tied to a
stick, and had been taken by some warriors who had re-
cently returned from war. It was the subject of a long
discourse. David then told Ganassateco that, first of all,
we would like to talk over our matters with him alone, so
that we might give him a clear idea of our wishes, and that
he might then propose them to the Council for us, as we
were not perfectly familiar with their language and cus-
toms. He consented and immediately arose and left the
Council with us.
We seated ourselves on a tree, not far from his house,
and made this our Council chamber. We then spoke as
follows: Brother, I, Gallichwio and Ganousseracheri, have
been sent to you by our Brethren, Johanan, (Zinzendorf's
Indian name). Tgarihontie, (Watteville's), Tgirhitontie,
(Spangenberg's) , who live across the seas, and our Breth-
ren Ganechragijat, (Mack), Anuntschi, (Seidel), and all
54 THE ONONDAGA HISTORICAL ASSOCIATION
who live in our settlements, as messengers to you and your
Council, and to our Brothers, to Aquanoschioni, (Iroquois) ,
to bring you kind greetings, and, as a token of their feelings
towards you, they send you this fathom of wampum. He
examined the string closely, and asked whether the message
we brought came also from our Brethren across the seas;
and when we said that it did, and that we had received let-
ters from Tgarihontie and the other Brethren, our words
seemed doubly important, and he seemed much astonished.
Thereupon I brought forward the belt of wampum, took
it in my hand, and first told David its signification, saying:
Brethren ! Our Brethren on both sides of the sea send this
belt of wampum to our Brethren, the Aquanoschioni, to re-
new, strengthen and prolong our bond of fellowship with
them. Then I related, very circumstantially, how 8 years
ago, Johanan had spoken with the great men of the nations,
who had been in Philadelphia, when he met them in Conrad
Weisser's house in Tulpehocken. He had made a covenant
with them, and had also received a fathom of wampum
from them. I set forth the conditions of the covenant, viz.,
that we were no traders, and did not come to them from
love of gain, or desire to seize or buy their lands, neither
had we come to the Indians like the priests in the land of
the Maquais. I explained briefly what Johanan had then
said to the nations, and told them that in consequence we
had traveled to their Brethren on the Susquehanna at Wajo-
mik, Shomoko and Long Island, and had been received by
them as Brethren. A result of this covenant was that 5
years ago Tgirhitontie had come here to Onondago and had
visited them, but as none of our Brethren were familiar
with their language, they could not speak to them. In ac-
cordance with this covenant we had, with their knowledge
and consent and the desire of Shikellimy and other Indians,
sent one of our Brethren to Shomoko as blacksmith, in order
to work for the Indians. He was still living there and
would remain longer. All this was to be confirmed by the
belt of wampum, while it declared, at the same time, that
we asked permission for several of our Brethren to dwell
among them for a number of years, in order to learn their
language thoroughly, and thus make known to them our
intentions. Thereupon I handed over the belt to David,
who translated all my words into the Maquai language, and
MORAVIAN JOURNALS 55
he then presented it to Ganassateco. He accepted it and
examined it veiy carefully, and we could perceive that ne
considered it of great value.
I then brought forward a fathom of wampum and said :
Brethren, on our journey here we halted for 8 days in
Wajomik. Several of your Brethren from among the Sgan-
iataratichrohne, or Nanticokes, visited us, and said they
would like one of our Brethren, a blacksmith, to dwell
among them, to make their guns and axes, and whatever
work of that kind was to be done. We answered them, say-
in??;: that the land on which they lived belonged to the 5
Nations, and that they had authority to decide in cases of
this nature. We were unable to take any steps in this
matter, for we were a people who did not wish to gain an
entrance to the Indians in any underhanded manner, and
therefore, if they wished a blacksmith, they must ask per-
mission of our Brethren, the Aquanoschioni. They granted
the justice of our remarks, and expressed themselves un-
willing to do anything without the consent of the 5 Nations,
and commissioned us to mention their wishes to the Council
here in Onondaga, and hear their opinion on the subject.
I said : For this reason, Brethren, we give you this fathom
of wampum, in order that you may deliberate on this sub-
ject, with your brethren, and give us an answer. David
translated all this, and gave them the fathom of wampum.
I then took another fathom of wampum and said:
Brethren, last summer, when you were in Philadelphia,
we made the acquaintance of our Brethren, the Sennekas,
and especially of the 3 chiefs, Achsochqua, Hagastaes and
Garontianechqui, who live in Zonesschio. They invited us
to visit their land and city on our journey hither, and there-
fore we give you this fathom of wampum. We then said
that these were the words and message we had been
charged to bring from our Brethren to the Aquanoschioni.
All these propositions we wished him to lay before the
Council, in order that they might discuss them and give
us an answer. We also told him that we had brought with
us some ftifts from our Brethren to the Council, and that
we desired them to make known to us when they were as-
sembled, so that we might present them.
Thereupon he took the wampum, string by string, into
his hand, and began to repeat what we had said, in order
56 THE ONONDAGA HISTORICAL ASSOCIATION
to see whether he had fully understood us. When he came
to the belt he clasped his hands, and asked whether such
wewre not our wishes, viz., that we and the Aquanoschioni
should be united. We said, yes, and that we should con-
tinue to be more closely united and never be separated.
We were astonished to see how well he had comprehended
all, especially what concerned our mission to the Indians,
and the reason of our coming to them.
After he had said that he would make known our pro-
positions to the Council we went home to his house. Many
of the chiefs were still there. He told them that we had
spoken with him alone, because David was not perfectly
familiar with their language, and that we had therefore
explained our message to him, so that he might announce
it to them. He at once showed them the fathom of wam-
pum and belt and intoned, in the usual Indian fashion, the
signification of each, and we saw and heard that he had
well understood our words. He laid special emphasis on
our not being traders, who come to the Indians to trade
with them for furs, or to gain their lands. Neither were
we like the priests in Schenectady, (of whom the Indians
appear to have a very poor opinion) ; he said that we had
priests among us ; indeed he believed that most of our
Brethren were priests, but quite a different class of people.
In order to express this he made use of a word intended
to convey the idea that we were good and true Christians.
All present were attentive to this explanation, and after-
ward held a meeting in another house.
David and I took a walk together, and conversed much
on the subject of the Lord's gracious guidance thus far,
believing that He would continue to be with us in the
future. When we came home we found a beautiful repast
provided by our hosts. We gave them some needles, some
ribbons and scissors, gifts which appeared to afford them
much pleasure. After a few hours had elapsed Ganassateco
came home, and told us that he could do nothing with his
people, as they had become intoxicated; he hoped to be
able to speak to them to-morrow. He then talked to us
about his family, telling us that he had a son, who was
not at home at present, and a daughter who was in the
house. His wife was taken sick to-day with fever and
pleurisy. Toward evening we had many visits from the
MORAVIAN JOURNALS 57
drunken Indians; they were, however, not malicious, but
very cordial. The old Oneida chief, Garistagona, remained
a long time with us. He knew that to-day was Sunday,
and sang and preached to us, showing how the priests in
the land of the Maquais and Anochquage performed. After
he had continued in this way for some time, he wanted to
know whether he imitated them correctly. We, however,
told him that we did not at all understand their customs,
as we were not people like the priests, and had no inter-
course at all with them. At last he left us, having told us
much about the priests. I could not sleep much during the
night, because of the drunken Indians. David, however,
who is more accustomed to it, was not disturbed thereby.
Monday, 11-22 June. The Daily Word for to-day:
" The Lord bringeth the counsel of the heathen to naught,"
gave us much food for reflection. To-day we spoke to our
Gajuka, Hahotschaunquas, telling him that, as we could
not tell when our matters here would come to a close, it
would be advisable for him to return to Gajuka to-morrow,
with the horses, they being a source of annoyance to us
here, and might even be the cause of trouble. We would
follow on foot as soon as possible. He was ready at once,
and decided to leave to-day. Time had seemed long to
him here in Onondaga. He had not found any congenial
companions. The people whom he met, and with whom
we associated, were too far above him in position. We
were glad to be rid of the care of our horses. We have
found, here and elsewhere, that traveling on foot is the
only way to journey among the Indians, because, with
horses, it is frequently impossible to pass over the rough
and swampy roads, sometimes covered by fallen trees, mak-
ing it difficult to lead horses over them, while pedestrians
can proceed much more easily; besides, when we reached
an Indian settlement, we were harassed day and night by
the care of our horses, and were in constant dread of their
being shot or injured by drunken Indians, from which
danger no one, not even the greatest chief could protect
them.
We packed all the luggage we could not carry, and sent
the Gajuka away with it. The Indians wore very glad
that we sent off the horses. We were anxious to see how
matters would progress. After noon several eh ids a
58 THE ONONDAGA HISTORICAL ASSOCIATION
bled here, to whom Ganassateco intoned our message, and
explained at length the signification of the belt and fathom
of wampum. He could not tell them Johanan's name, but
described him as a very good and important man, who had
a European name that he could not remember. By this
we saw it was of great importance that so many of our
Brethren bore Indian names, and are known to them. He
described Tgarihontie and Tgirhitontie to them. We pre-
sented them with a piece of tobacco, and placed it in their
circle. They were much pleased and divided it among
themselves.
Ganassateco then delivered the fathom and belt of wam-
pum to another chief, probably for safe keeping until the
Council could deliberate concerning them, which he pro-
fessed that they would do on the morrow. Afterward they
were again invited to a feast and left us, to begin anew
their drunken carousals. Ganassateco remained at home,
and we had an opportunity of explaining to him the nature
of the position which Johanan occupies among us. We did
it in language adapted to his comprehension. He had not,
thus far, been able to form a clear idea of him. I then
spent some time writing. Many drunken Indians came
into our house, but were kindly disposed. In the morning
David went to the creek to fish ; on his return he conversed
with Ganassateco on many subjects. He was very lively
and intelligent.
Tuesday 12-23 June. During the morning several
chiefs visited us, to whom Ganassateco explained our plans
and the message we had brought. He did it openly, in our
presence, and we saw how fully he appreciated our wishes
in every respect. Afterward he came and talked to us on
various subjects. He told us that there was in his house
a Gatabe boy, whom the warriors had brought along in the
spring, with a woman and girl of the same nation. He
then went to the Council, which was to assemble in an-
other house. In a few hours he returned, saying that he
made every effort to present our case to the Council, in
order to procure an answer for us, but was obliged to
abandon the hope of doing so for the present ; for we could
see for ourselves, the Indians had been drinking freely
during these days, and were continuing in their drunken
revels, so that we would perhaps be obliged to wait a week,
MORAVIAN JOURNALS 59
and in the meantime be much annoyed by them. He sug-
gested, therefore, that we should leave our case in his
hands, and he would present it as soon as practicable, and
then send us the answer by a special runner to Wajomik,
Shomoko, Philadelphia, or whatever place we should de-
signate. We told him that we preferred hearing the result
of the negotiations from him personally, and in Onondago,
and proposed to him that we should visit the land of the
Sennekas, and then return to Onondago for our answer.
We asked him whether he consented to this arrangement.
He said that he did, and could see no objection to it. We
told him that we would consider the matter, and then give
him a final reply.
We seriously reflected on the subject, and went to Gan-
assateco and told him that we had considered the matter,
and had come to the conclusion that we would now visit
Zonesschio in the land of the Sennekas, and return to On-
ondago in about 20 days. We requested him to present
our case to the Council during this time, and have our
answer ready, as we should certainly return for it. He
agreed perfectly to this plan, and promised to do his utmost
in our behalf, saying that he thought the Indians would
soon come home, (some of them had left since our arrival,
because in a few days they expected their enemies, the Zis-
agechrohne, from Canada,) and would then at once bring
forward our affairs. He thought we need scarcely be
absent for 20 days, but might return sooner. He described
very minutely our route to the land of the Sennekas through
Gajuka. We perceived by this that he did not look upon
us with the least mistrust or suspicion, and we accepted
this information as a great mark of favor from the In-
dians, for it is not a matter of indifference to them that
white people should know the various trails through their
country. We told him that we would start from here to-
morrow.
Afterward we ordered some provisions from our hosts
for the journey. We were obliged to carry all on our backs,
and provide ourselves with a large quantity, because Gajuka
is in a very miserable condition, and it is impossible to
procure any food there. They prepared some Cittamun,
and baked Indian bread for our journey. We then deliber-
ated as to what we had best do concerning the presents
60 THE ONONDAGA HISTORICAL ASSOCIATION
we had brought for the Council in Onondago. Seeing no
possibility of being able to return them, as we had hoped
to do, we resolved to hand them to Ganassateco, and re-
quest him to offer them in our name, whenever the nego-
tiations with the Council in our behalf should take place.
We called him, and in the presence of two other chiefs,
Kagokaga and Gashekoa, told him that these were presents
sent by our Brethren to the Council in Onondago, and we
would request him to distribute them as soon as the Council
had assembled. He asked us whether they were intended
for all, and when we replied, " For all the chiefs." he ac-
cepted them, and after he and the others had examined
them with much admiration, he again packed them up.
He then gave an account of us and our Brethren to the
two others, and told them how he had seen Tgarihontie
and Tgirhitontie in Philadelphia, and had been in our
house, all the Onondago chiefs having dined with us. He
described everything so minutely that we saw plainly how
nothing had escaped his notice. Afterward he spoke to us
concerning Johanan, his appearance, and his being the
son-in-law of Tgarihontie, also with regard to the acquaint-
ance of Johanan with Gashajen, 8 years ago, in Phila-
delphia.
In the afternoon David and I went out to see some-
thing of Onondago. We went down along the creek Zino-
chsoe, and found a few huts. Onondago is very much scat-
tered, but the population is greater than one would at first
be led to suppose. It consists of 5 small towns, beside the
single scattered huts. The whole country is very beautiful
and fertile, and Indian corn grows there to perfection. As
they keep no cattle, no fences are needed.
When we came home we prepared our packs for the
journey, and had some conversation with Ganassateco, who,
we were sure, had done all in his power to expedite our
affairs. When he was able to gather together only a few
chiefs, he had immediately intoned the objects of our mis-
sion to them, and begged them to meditate on the subject,
so that when the Council should meet they might be able
to express their opinion, but all to no effect. Ganassateco's
wife was very sick to-day, and therefore 9 to 14 old women
came this evening to the house, and offered a sacrifice.
They drank to excess, and then danced around the fire
MORAVIAN JOURNALS 61
as well as they could. At last Ganassateco chased them
out of the house, so that from midnight on David and I
were able to sleep. We committed our case into the hands
of the Lord, and were grateful for all His past mercies.
Wednesday, 13-24 June. It rained very hard this morn-
ing, but still we resolved to make a start, and made various
preparations for it. We had no straps for carrying. ...David
went out and procured some inside bark, and with it manu-
factured a pair, as well as he could. Thus we were able
to carry our burdens, even if not very conveniently, for
they were very heavy, as we had provisions to. last us for
200 miles. We recommended our matters most earnestly
to Ganassateco, bidding him put them in order until our
return. I gave my coat to Ganassateco for safe keeping,
as it was too heavy. We then packed up our things, took
leave of him, and began our journey from Onondago, where
we had this time spent 5 days and 5 nights, and had re-
ceived many blessings. We then ascended the first Prince's
Peak, and as it was very warm we perspired freely. We
rested a little in the French Camp, and then went on, ar-
riving in the evening at the Lake Sganiatarees, where we
built a hut, for which we proceured the bark at a great
distance. To-day was St. John's Day, so we named our
quarters The Pilgrims' Hut at St. John's Beach. We spent
a very happy evening, and were especially glad to be alone
and not to have any Indians with us. We had traveled
more than 30 miles to-day, in Indian shoes, because ours
were torn. This cost me many painful steps and my feet
hurt me very much, but I managed to get along. We spent
the evening in singing h'ymns together, and then slept well.
Thursday, 14-25 June. After a very delightful morn-
ing we started on our way. We were immediately obliged
to cross the lake. On our journey hither we had ridden
through it and found it very deep. Now we went to the
outlet of the lake, along the creek, trying to find some
trees where we could cross, and at last found a place where
much timber and many trees had drifted, and we suc-
ceeded. We marched on, and after noon arrived at Achsgo
and encamped at a spring, where, in the heat of the day,
we refreshed ourselves with some Cittamun, (i. e., Indian
corn, roasted in the ashes and pounded to flour,) and water.
Afterward there was no other means of getting over but
62 THE ONONDAGA HISTORICAL ASSOCIATION
by wading, because that where the lake empties into the
creek the current was too swift and the stream was too
deep. We got ready, tied our baggage together and went
into the lake, which it took us about an hour to cross. As
it was quite deep and went up to David's arm-pits, we
were obliged sometimes to stand still in the water and
rest, because of the heavy bundles we carried. We, how-
ever,' succeeded in crossing safely, and got ready to con-
tinue our journey.
Then two women came to us; they were on the chase
(the hunt) with their husbands. They led us to a horse,
which lay there almost dead. It had been shot in Gajuka
by Indians, because it had committed depredations in the
corn. This was a new proof to me that horses are very
unsafe among the Indians, for this one had belongeed to
her husband, who is a chief of the nation. The woman
wished us to shoot the horse, but we would have nothing
to do with it. Then one of the women began to question
us, asking who we were and where we came from. We
answered her, and she told us that she was originally from
Ana jot, and had been baptized by a preacher there, and
her name was Margaret, and that the other woman, who
was with her, had also been baptized and was named
Christine. She said that there were many baptized In-
dians in Anajot, and there were always one or two preach-
ers there. Her husband, she said, was chief Gajuka to
Sagogachgatha, whom we had lately seen at the lake. He,
however, was not baptized. She intended soon to travel
again to Anajot, in order to have her child baptized. It
was 5 or 6 months old, and she had it with her.
She then inquired about Shomoko and the relations of
Shikellimi, of whom David could give her tidings, for which
she was very glad, and told us that she was Shikellimi's
sister. She looked very much like his family. Afterward
she was very curious to know what our errand into Onon-
dago had been, and asked whether we had been sent by
the Governor in Philadelphia, and had delivered our mes-
sage at Onondago. She asked us to be kind enough to tell
her, so that she might have something to relate to her
husband, on his return trom the chase. Thereupon David
answered her, saying that we had not exactly been sent
by the Governor, but that I myself was a great man, and
MORAVIAN JOURNALS 63
had traveled to Onondago in the interest of my own af-
fairs. We had, it is true, delivered our message, but our
affairs were not terminated, and therefore we were obliged
to come to Onondago once more, and could not tell her
anything before the time. Then she went away.
It was intensely hot, and the flies troubled us greatly.
A very heavy thunder storm came directly toward us, and
we made all possible haste, reaching Ganatarage just be-
fore the rain, stopping with the mother of our Gajuka. He
himself was not at home, but had gone to Gajuka. The
women of the town held a festival, at which we, too, were
present. All went on very quietly. Each one had brought
some provisions; one much, another little, and these were
divided among all. As we were hungry they tasted very
good.
Friday, 15-26 June. We rested long to-day. The great
heat of yesterday had made us very weak and tired ; after-
ward we prepared for our journey. We bought a pair of
straps for carrying, from our Gajuka's mother, as ours
of bark would not answer well, and our baggage had grown
heavier. Then we started on our way. It was intensely
hot, and David had a great load to carry, between 50 and
60 pounds, and besides, his gun, and powder and lead.
However, we were happy together, and when we arrived
at Gajuka we immediately met our Gajuka outside, and
went with him to our old quarters, although we had in-
tended to lodge with the old chief. We were particularly
welcome to the old grandmother of the chief, who is really
very much attached to us, and soon waited upon us with
a dish of eels. Another Indian also presented us with
some. They seem the only things to be had at Gajuka, for
the Indian corn looks dry and miserable.
The Gajuka thought we had come from Onondago in
order to go home. We told him, however, that we had not
finished our affairs there, but would have to go there once
more. In the mean time we wanted to go into the land
of the Sennekas, to Zonesschio. We asked him, at the same
time, whether he would accompany us, as we did not know
the way. He stopped to consider a moment, and then re-
solved to go with us. Thereupon David and I visited the
old chief, Onechsagerat. He was not at home but soon
came, was very glad to see us, and welcomed us kindly.
64 THE ONONDAGA HISTORICAL ASSOCIATION
He is a very sensible, serious and steady man, and at the
same time very sociable. We saw, from his demeanor, that
he really loved us, and that Ganassateco, on his late visit
to Onondago, must have given a correct account, for the
man dealt with us as if we had known him a long time.
He immediately told his wife to get something to eat, and
to bring along a pewter spoon, (probably the only one in
the house) which she did. We discussed various matters
with him, concerning our errand to Onondago, saying that
we thought of making a journey into the land of the
Sennekas, and would then return to Onondago to receive
our answer. He said it would be well to visit their neigh-
borhood, and become acquainted with the Indians there,
and seemed to think that we ought to have a thorough
knowledge of all Indians, their affairs and lands. He re-
lated to us that many years ago he had lived in Canastoge,
probably on the Susquehanna, in the neighborhood of John
Harris. We told him of the Brethren, and described to
him where we lived, which seemed to please him very much.
David told him of Shomoko and Shikellimi's relatives, with
whom he was acquainted and in whom he was much in-
terested. Then he invited us to come to his house to-
morrow morning, before starting. He wanted to make us
a warm drink.
We then returned to our quarters, and afterward took
a little walk along the lake and held pleasant converse to-
gether. Our old mother had, in the mean time, cared for
us and found a means of crossing the lake to-morrow, hav-
ing spoken to a man who had a large canoe, and was will-
ing to take us over for some tobacco. She was much
troubled because she could not give us any Indian corn to
take with us, as there was no more to be had here, but we
comforted her, and told her that we had brought provisions
for our journey from Onondago. During the evening we
had many visits from Indians, who were all very modest;
afterward we retired.
Saturday, 16-27 June. We were called very early to
the old chief's, Onechsagerat's, who had yesterday invited
us to breakfast. We went there and were curious to see
what he would offer us, as he had said that he would make
us a drink. When we got there he set out a tea table, con-
sisting of two blocks used for crushing corn, and then he
MORAVIAN JOURNALS 65
prepared some very good tea, to which he added Indian
bread. The tea cups were a very large spoon and a wooden
dish. The tea was boiled in a kettle which hung over the
fire. The chief himself was our waiter, and was very at-
tentive to our wants. It tasted very good. We looked on
this as our Sabbath Love Feast.
We talked over with him our visit to Onondago, and
many other matters. He was very bright, and we could
see that we were welcome guests. He told us that he was
on the point of accompanying another Indian to Onondago,
who was going to Schocheiy, a distance from Gajuka of
about 6 or 7 days journey, if you walked very fast, there-
fore at least 200 miles. He invited us to visit him again
on our return from the land of the Sennekas, which we
promised to do. He presented us with some salt for the
journey, for he said there was none to be had there, as
here and in Onondago were the only salt springs to be
found. In Onondago, as well as here, they boil quite fine
white salt. We took a very affectionate leave of the old
chief, returned to our quarters and packed up our things.
Our ferryman had already arrived. He was a fine,
modest Indian, named Gannekachtacheri (this is also the
name Secretary Peters in Philadelphia bears). He is of
importance among his nation, a great warrior, and said to
be always very successful in war. We then took leave of
our hosts in Indian fashion, and went with our Gajuka
to the lake, which was pretty rough and broke in great
waves, it being quite windy. We got into our bark canoe
and set off. Some Indians in another canoe went with us
to Nuquiage. Our bark vessel danced around bravely on
the v;aves, and the water came in freely, as the lake was
very wild. Near the shore the water was green, but in
the middle it was blue as the ocean, and the Indians say it
may be 20 to 30 fathoms deep. In the middle of the lake
we saw in the east and northeast the Gajuka town of
Sannio, about ten miles distant; in the west a town called
Ondachoe, said to be larger than Gajuka, about 15 miles
from us, but which we could not visit this time.
We crossed the lake in about two hours, landed, and
then started on our way. It was again intensely hot. Our
course lay west by north and west northwest. We soon
entered a wilderness, which we called the Dry Desert,
66 THE ONONDAGA HISTORICAL ASSOCIATION
because we found no water, and were obliged to suffer
from great thirst on account of the intense heat. At last,
after we had walked about 20 miles, we came to the first
running water, which Gallichwio named the Golden Brook,
because, although the water was rather warm, it tasted
so good to him. We continued our journey and walked
very fast, from 14 to 15 miles, again without water. At
last we came to a creek called Ganazioha, where we found
an Indian, who had procured rum from a French trader
living farther on, near Lake Nuquiage. We went on and
arrived about an hour before sunset at Nuquiage, a Gajuka
town. The Indians went directly toward the house of the
French trader, who fills the whole neighborhood with his
rum. Then we went into it also, and he bade us welcome.
He immediately offered us roasted eels, and made us punch
to drink, and inquired whence we came. We told him as
much about ourselves as it was necessary for him to know.
He was entirely in Indian dress, could speak the lan-
guage of the Sennekas very well, but, as he said, could
neither understand English nor Low Dutch. His mer-
chandise consisted chiefly of rum, of which he had but little
remaining.
The Indians then began to drink in good earnest. An
Indian also came for rum from Zonesschio, in the land of
the Sennekas, a place at least 120 miles distant. We had
much trouble to get our Gajuka away, and when we suc-
ceeded he was half intoxicated. The trader allowed us to
use his boat to cross the river, which flows from the lake
and is very rapid and deep. Generally it is necessary to
wade there, where the river flows out of the lake. The
current is so swift, and the river so deep, we must be very
sure footed to be able to pass through it. We walked a
short distance along the water's edge, toward the boat, and
found that it was on the opposite shore. The Indian who
was to row us over, swam across and brought the boat, in
which we crossed. We passed over a beautiful plain, where
the grass stood as high as a man, and then continued up
the river to Lake Nuquiage, from which the village re-
ceives its name. The Indians say that the lake is very
much larger than Gajuka Lake, and that both flow together,
and then through Lake Tionctora into Lake Ontario. We
constructed a hut for ourselves, as well as we could. In the
MORAVIAN JOURNALS 67
evening we heard the intoxicated people in the town, mak-
ing a great noise. We called our quarters the Pilgrim's
Retreat, and were glad to have escaped the storm so safely.
During the night there came up a thunder storm, with a
pouring rain, and as our hut was not secure we could not
keep dry; however, we felt ourselves safe in the Lord's
keeping.
Sunday, 17-28 June. Early in the morning it was very
wet and warm. We made an early start. Our course lay
west southwest; we came into the land of the Sennekas,
which borders on that of the Gajukas. About four miles
from the lake we came into the neighborhood of the site
of the old city of Ganechstage, which is said to have been
very large. It was destroyed by the Onontio or Governor
of Canada, according to what the Indians say, 60 or more
years ago. Now we could discover where the farms must
have been. It is a very beautiful tract of land, with good
springs of fresh water. It lies so high that one could see
from here to Gajuka, about 50 miles distant. From the
road we could see that it must have been a very large city.
A few isolated huts are still standing, from which led
footpaths. We took one of them. It led us too far to the
left, and we at last entered a beautiful, fruitful valley,
where we encamped along a creek, and ate some of the
pigeons David had shot on the way. The Gajuka told us
that when the French had destroyed the city, they had killed
only 7 Indians, but had taken the whole city, which was
very large. The surrounding country is very pleasant, like
a pleasure garden in the desert, to which I know no com-
parison in this country.
We saw clearly that we had gone too far south, and
out of our course. The Gajuka therefore went to look for
the way. He found the huts which constitute new Ga-
nechstage, and asked directions. We started going directly
to the right until we came to the footpath, and saw the
city, consisting of only 8 or 9 huts. This time wc did not
enter it, but continued straight on and came into a terrible
wilderness. Then we had a worse road than we had on
the whole journey. The Gajuka told us, in starting, that
we would have to pass over a bad road, and if he said the
road was bad, it must certainly be very bad. Thus far we
had at least been able to travel on the ground, but now
68 THE ONONDAGA HISTORICAL ASSOCIATION
we went through swamps and marshes, where the flies
troubled us greatly. For miles we were obliged to walk
on trees and branches, as on both sides were deep marshes,
bushes and thorns, which make an inconvenient bridge, for
we sometimes slipped from the trees and branches, and fell
into the swamp, and could scarcely get up again with our
heavy bundles. We called the road the Long Bridge. It
would have been quite impassable with horses, and the
Indians say that no one can travel this road except on foot.
After we had continued in this swamp for about six miles
we came to a creek, called Axoquenta or Firestone Creek.
From thence the road was a little better. Toward evening
we reached an old Indian settlement, where a city by the
name of Onnachee is said to have stood, but which is now
uninhabited. We were caught in a dreadful thunder and
rain storm, and were thoroughly drenched, particularly in
going through the tall grass. We went on a little farther
and encamped along a creek called Otochshiaco. David
built a hut as best he could, with the little bark to be
found. We tried to dry ourselves at the fire, and called
our quarters Senneka Mail Station, and went to sleep, feel-
ing cold and wet.
Monday, 18-29 June. The day began very warm, and
we felt rather tired, as we had been walking very steadily
for some days. Our breakfast, according to the custom of
the Indians, consisted of some Cittamun, boiled in water.
This was our fare for breakfast, dinner and supper. We
then started and soon reached a place called Otochtschiaco,
from which the creek receives its name. Forty or fifty
years ago, as the Gajuka told us, the 5 Nations fought a
battle there with the Zisagechrohne, and defeated and took
them prisoners. We continued on our way to Lake Onna-
chee, passing along its shores to its outlet, where it is
crossed by an Indian bridge. This was the first of this
kind that we had seen. It was constructed on stakes,
driven into the ground and bound together by bark, and
on these small trees and poles had been laid, over which
we were obliged to walk; a very dangerous proceeding.
The water was very deep and clear, and we saw many fish
in it. We encamped on the opposite shore while David
fished.
The lake flows N.E. and S.W., toward N.E., and empties
MORAVIAN JOURNALS 69
into Lake Tionctong, and fron thence into Lake Ontario.
This is the last lake which takes this course, as from here
all the water flows in a different direction toward the north,
directly into Lake Ontario. The whole aspect of the coun-
try changes here, and becomes more mountainous than we
have yet seen it. After resting a short time near the lake,
an Indian crossed the bridge, carrying a deer which he
had shot in this neighborhood. He was very friendly, in-
quired where we came from, and expressed great surprise
when he heard that we were from Philadelphia, and had
come from Onondago. He left us, but soon returned and
talked to the Gajuka, who, as usual, informed him that I
was a great man, and had brought a message to the Council
in Onondago. Thereupon he invited us to dine at his
house, which, as he described, was a few miles distant
from here, in the Seneca town of Ganataqueh. We spent
a short time fishing in the lake, and caught a peculiar kind
of fish, unknown to us. Thence we proceeded to the town,
which is situated on a hill. The huts were ornamented
with red paintings of deer, turtles, bears, etc., designating
to what clan the inmates belonged. We entered the house
of the man by whom we had been invited. He welcomed
us very kindly and offered us corn and beans. His name
is Tanochtahe, a great warrior, as we could learn from the
paintings in his house, and he bids fair to become an im-
portant personage among them. He invited us to stay
with him to-day, as he wished to regale us with venison.
We resolved to remain, as we needed the rest, and I did
not feel very well. He at once assigned a couch to us, and
then took 2 guns, went out and fired a salute of 4 shots, to
announce to the whole town that a distinguished man had
come under his roof. We then lay down to rest, and he
made preparations to boil a kettle of venison and corn for
us. An old chief, named Nenhogawe, and two others soon
came. He wakened David and bade us welcome. He as-
sumed an air of great importance, and inquired in a very
authoritative way, who we were? whether we were envoys
from Onas? whether the Nations would come down this
year? etc.
To all this David replied as follows: We come from the
vicinity of Philadelphia, are not envoys of Onas, but Gal-
lichwio has traveled to Onondaga concerning his own af-
70 THE ONONDAGA HISTORICAL ASSOCIATION
fairs. He had made his propositions to the Council, but
as yet had received no answer, and was, therefore, unable
to say what feelings they entertained with regard to the
propositions. It would, for this reason, be unadvisable to
speak of matters before the time, which might never come
to pass. The Indian then made many inquiries of the
Gajuka, who could give him no other information than
that we had been in communication with the great men in
Onondaga. This was all he knew. At last this satisfied
him, and he told us that he was well acquainted with Con-
rad Weisser, had enjoyed a good drink in his house. He
had also been in Philadelphia, but not last summer.
During this afternoon many Indians visited us. I had
an attack of chills and fever, accompanied by severe head-
ache, with great exhaustion. In the evening a drinking
bout was held in the old chief's house, to which our Gajuka
was also invited. After they had been together for some
time a message summoned us to come down to them. I
excused myself on the plea of not being well, and David
went alone. They saluted him, and said that because we
had come into their town they wished to show us a mark
of great respect, and therefore invited us to be present
at this feast. David addressed them : We were not people
who could tolerate drunkenness. We only used strong drink
when needful for purposes of healing.; but to drink to
excess was wicked and injurious, as they doubtless knew
from experience. They urged him at least to drink their
health, which he did. In the meantime the old chief ex-
plained to the others, in a long address, intoned and sung
in the Indian manner, what David had said. Then they
gave him something to bring to me, as I was sick. When
he returned to them he said he would retire, as we in-
tended to leave to-morrow. They again drank his health,
and allowed him to depart in peace. We commended our-
selves in prayer to the Lord.
Tuesday, 19-30 June. Our night was a very disturbed
one and we could sleep but little, for all in the town were
in a state of intoxication, and frequently rushed into our
hut in this condition. There was every reason to think that
fighting might ensue, as there were many warriors among
those who were perfectly mad with drink. We did our
utmost to prevail on our Gajuka to sleep, so that he might
MORAVIAN JOURNALS 7l
become sober, for he had completely lost his senses by drink-
ing, but all to no purpose. It was easy to see that it would
not be well for us to remain here longer. From our hostess,
who was still sober, we learned the way to Zonesschio.
When they saw that we intended to start, our host and
another Indian, each took a gun and fired a number of shots,
after which they and a drunken old chief went with us.
David begged the Indian woman to go with us, in order to
show us the way, for all the others were drunk, but she
did not come. As the Indians accompanied us they fired con-
tinually, right over our heads, but the Lord watched us so
that no harm came to us. The Gajuka remained behind,
and we went on our way alone. I was veiy weary, and all
my limbs ached. We had left without having had anything
to eat.
Our way led through swamps, and for a long distance
we found no water. In the afternoon we reached a creek,
where we encamped. David refreshed me with some tea
and Indian bread, that our hostess had baked for our
journey. We went on, generally taking a course to the
west. There were many hills to be ascended, adding greatly
to the fatigue of our journey. We were, however, strength-
ened to travel more than 30 miles to-day and at last reached
a creek, near which, on a slight ascent, stood the Seneca
town of Hachniage. In the first hut we entered there were
only women at home. We then went to another, occupied
by the chief of this town, named Tschokagaas. We en-
tered and saluted him. He received us very kindly and
bade us be seated. He was a venerable, unassuming old
man. He expressed great surprise at seeing us, and asked
whether we had traveled alone and had no Indian with us,
and wanted to know how we had been able to find the way.
We told him who we were and where we came from, and
what had been the fate of our traveling companion. He
showed great pity for us, and said that he was much pleased
to entertain us. He had boiled trout and Indian corn, and
wondered whether we could eat Indian fare, as not all the
Asseroni were able to. We assured him that we could eal
anything that Indians did, a fact which seemed to please
him very much, and lie set before US a large kettle full, that
tasted very good. We conversed much, and gave him some
information concerning ourselves and the Brethren. He
72 THE ONONDAGA HISTORICAL ASSOCIATION
told us that one chief whom we intended to visit was not
at home, but had gone to Ohio, but that the two others were.
David and I walked out to see the lake, which is very-
near and is called Hachniage. It is not very large, but a
large creek, with considerable falls, flows from it toward
Lake Ontario. In a quiet spot, which we named Hall of
Joy, we read the text for the day and lifted up our hearts
in prayer to the Lord, in the land of the Sennekas. On our
return we spent a happy evening with our host. He told
us that from here to the great Falls of Niagara, which are
80 fathoms high, it was as far as to Onondago, i. e., about
170 miles. To Lake Ontario the distance was between 90
and 100 miles, and about 2 days' journey S. E. to the river
Tiaogo, where we had left our canoe. We retired and slept
very comfortably. Our Gajuka arrived late at night. He
had slept off his intoxication, and had at once started to
join us.
Wednesday, 20 June-1 July. We rose very early, as we
wished, if possible, to reach Zonesschio to-day. Our host
was very friendly and conversed much with us. He told us
it was a 3 days' journey from here to the Ohio, where the
Indians had lately made and launched their canoes. About
a day's journey from Zonesschio to Ohio, across the moun-
tains, there was an oil spring, from which the oil gushed
from the earth with great force and permeated the whole
neighborhood. He showed us some of this oil, which he
had himself procured there last autumn and preserved in a
calabash. It was too sharp to take inwardly, he said, but
was much used and very good for outward applications in
cases of pain in the limbs.
After having partaken of some food we started on our
way with our Gajuka. A goodly number of boys and girls
escorted us out of the town and pointed out our way. We
were abliged to ascend a high and steep hill, which we
named Turkey Hill, because of our having shot a turkey on
it, a most acceptable gift at this time, our provisions being
in a very low state. The heat was intense and we per-
spired freely. Our course lay W. We crossed a creek
named Noehnta, flowing from a lake of the same name, sur-
rounded by high mountains. After going on a little farther
we crossed another creek, and rested because of the great
MORAVIAN JOURNALS 73
heat. My heart was filled with many grateful thoughts to
the Lord for His gracious leading.
Having been refreshed by our rest we made considerable
progress on our way, and reached another lake, named
Ohegechrage, going some distance along its shores. We
were obliged to ford it at its outlet, where it is very deep.
This exertion fatigued us very much, and I was feverish
with much pain in my head and heaviness in my limbs.
We came to a hunting lodge, and as I was very tired we
halted. David roasted the turkey he had shot, and we ate
it with much relish, but yet it was scarcely sufficient to
appease our hunger. We spent a pleasant evening, talking
over the way we had come.
Thursday, 21 June-2 July. I passed a sleepless night,
partly because of the flies, and partly because I was very
tired and suffering with dreadful pains in my head. David
was much concerned about me, and said I looked very sick
and miserable. I prayed to the Lord to help us in our
trials. We prepared for our journey, and named our
quarters Tgarihontie's Monument, because he is by name a
Senneka. As we continued we saw many tracks of elks;
they, as well as buffaloes, abound in this country. It was
about 10 miles from our resting place to Zonesschio, where
we arrived quite early in the morning. The village con-
sisted of 40 or more large huts, and lies in a beautiful and
pleasant region. A fine large plain, several miles in length
and breadth, stretches out behind the village. The river
Zonesschio, from which the town derives its name, flows
through it from S.S.E. to N.N.W., and empties into Lake
Ontario. The road from here to Ohio leads W.S.W., 70 or
80 miles from here. The Ohio River flows from N.E. and
makes a curve of S.E. and then S., emptying into the Mis-
sissippi. It is a very rapid river, with many falls in the
upper part, but afterward is said to flow on a fine smooth
stream.
When we caught sight of the town we heard a great
noise of shouting and quarreling thei e, from which we could
infer that many of the inhabitants were intoxicated, and
that we might expect to have an uncomfortable time. On
entering the town we saw many drunken Indians, who all
looked mad with drink. We inquired for the lodge of tin-
chief Garontianechqui, and were obliged to pass through
74 THE ONONDAGA HISTORICAL ASSOCIATION
the whole village in order to reach it. On our way we were
everywhere surrounded by drunken savages. The sachem
was not at home, but his wife, an aged, good little woman,
stood outside of the hut and gave us a kindly welcome,
urging us, however, to enter, as a great drunken crowd sur-
rounded the dwelling and wanted to approach us. We went
in and sat down, but were immediately followed by the
drunken savages, some of whose faces wore an expression
more dreadful than anything we had ever seen, showing
that they had been in this frightful state of intoxication for
some days. Our Gajuka grew anxious and perplexed, and
left very hastily, as he no doubt feared some trouble in store
for us. In the meantime the sachem's wife sent for her
husband. He came, after much delay, but was drunk like
the rest. He, however, recognized us and bade us welcome,
expressing his pleasure at seeing us. The house was soon
filled with savages, who made a terrible noise, yelling fright-
fully. Our lives being in danger we were led to a small hut
near by, which they thought more secure. It was quite a
narrow place, with so little space that 6 or 7 men could
scarcely stand within. We sat down in a corner and waited
to see how matters would proceed. The old chief came to
us and wanted to converse. He said that his house was the
largest in the town, and the meeting place for the Council
as well as their fortress, so that he could not keep the
drunken Indians out of it. We told him to go away and
sleep until he was sober, which he promised to do, for we
wanted to talk over our affairs with him to-morrow. His
wife brought us some food, which was only half cooked
because of the drunken Indians, but we had no opportunity
or quiet time in which to eat it.
Although they gave us Garontianechqui's youngest
brother as a protector, a man about 30 years old, yet his
presence was of no avail ; great crowds came in to us, men
and women, who, with but few exceptions, were intoxicated
and kept up a frightful noise. A few of those who were
partly sober, tormented us with all sorts of questions. One
in particular, who could speak a little broken English, was
especially annoying. He told us that he was the only one
who understood English, and gave us to understand that
we should use him as interpreter in our affairs. David,
however, told him to speak to us in Maquai, as we found
MORAVIAN JOURNALS 75
that language more intelligible than his English, which was
very imperfect. We told them that we had come from
Onondago, where we had held a council with the Indians,
and had merely come here to visit them. There were some
Twightwees here, who had been present at the treaty in
Lancaster two years ago. They live farther down the Ohio,
and are very tall, fine looking Indians, but a very savage and
rough people.
After we had spent several hours in this noise, and there
seemed to be no means of keeping off or protecting ourselves
against the drunken savages, the sachem's wife begged us to
go up into their garret. She gave us her brother-in-law
as guard to keep them off, (the drunkards). They all
appeared to fear that we might be hurt. We climbed up
into the loft, which was a veritable prison, only large enough
for us to lie side by side. It was under a shingle roof, on
which the sun shone, intensely hot. At the gable end there
was a hole, barely large enough for David to creep out, and
I could effect an exit only with great difficulty. David and
I sat there together; I very tired and trying in vain to eat
some of our half cooked beans and corn. David at last,
after several attempts, succeeded in making me some tea.
It was a difficult matter to conceal anything from the
drunken savages. We comforted one another with the
Daily Word, and felt assured of the Lord's presence with
us in this distressing situation.
During the afternoon the second chief, who had been
in Philadelphia, named Hagastaes, visited us. He was,
however, so drunk that we could have no sensible conversa-
tion with him, and we only signified to him that on the
morrow we would like to speak with him and Garontianech-
qui, and therefore wished them to be sober. He then left
us. We heard and saw more noise and confusion than we
had yet witnessed anywhere. The sachem's wife did her
utmost to keep off the drunken savages, and we were no
longer much annoyed by them. Notwithstanding our
miserable couch, we felt secure, believing that the Lord had
led us here, and that we were safe under the shadow of
His wings.
Friday, June 22-July 3. We spent a very noisy night;
the confusion and noise never ceased, and the drinking was
kept up all night long. There were about 200 drunken
76 THE ONONDAGA HISTORICAL ASSOCIATION
people in the town. They procure the rum in canoes from
Oswego, as the Zonesschio flows into Lake Ontario, which
is about one day's journey from here. High falls in the
river make it impossible for them to descend in their
canoes, and they must carry them up and down. Rum
causes them to lose all self-control, and when they have once
begun to drink, they cannot stop till they have consumed
all the liquor in the town. David and I deliberated as to
what we had best do under these circumstances, for there
appeared no prospect of a change. We finally decided to
remain to-day and start on our return to Onondago to-
morrow.
Soon after both chiefs, Garontianechqui and Hagastaes
came to us, as we had told them that we would converse
with them to-day. They were, however, both, and one in
particular, still as much under the influence of liquor as
yesterday. They put several questions, and always came
back to the same idea, that we had been sent with a mess-
age from the Governor or Conrad Weisser, and were com-
missioned to invite them to come to Philadelphia. We as-
sured them several times that such was not our errand,
and reminded them of our Brethren Tgarhontie and Tgir-
hitontie, Anuntschi, etc., and of what had been said to them
in Philadelphia by Tganiatarechoo or Pyrlaeus. We told
them that we had been sent by our Brethren to renew and
confirm our covenant with them on various subjects. At
the same time we related, as briefly as possible, the chief
points of our affairs in Onondago.
David repeated these several times in order to see
whether they had fully grasped the idea. The task seemed
to be a hopeless one, and so we told them that we would
leave here to-morrow and return to Onondago, in order
there to await our answer from the Council. Thereupon
they tried to persuade us to remain at least two days
longer. By that time all the liquor would have been con-
sumed, and they would then call the chiefs together, in
order to speak to us. We told them, however, that we
could not postpone our leaving any longer than to-day, and
that we would start to-morrow at break of day, for we
had said that they should cease drinking, in order to be in
a condition to speak to us to-day.
They repeatedly urged us to remain and then left. We,
MORAVIAN JOURNALS 77
however, were decided on carrying out our intention of
leaving here on the morrow. We therefore asked the
sachem's wife, who had cared for us so faithfully, to prepare
some Indian meal for our journey. From the whole state
of affairs we plainly saw that on this visit we could accom-
plish nothing here, but only keep the promise made in Phila-
delphia, to acquire a more correct knowledge of the land
of the Sennekas and their people. In Philadelphia we and
our people had formed an incorrect idea of the Sennekas, as
they had there given quite a different impression of them-
selves, and had adopted French manners, whereas, in their
own country they were perfectly natural, and showed them-
selves in their true colors. Although in Philadelphia we
took all pains to explain to them our connection with Aqua-
noschioni, yet we saw clearly that they understood little or
nothing, and were still in the dark as regarded our affairs.
We did not feel as if they felt as kindly and affectionately
toward us as did the Onondagos and Gajukas.
On the whole, the Sennekas are a much rougher and
more savage nation than the Gajukas and Onondagos. I
do not see how, at the present time, any one of our Brethren
can possibly subsist and live among the Sennekas, while, on
the contrary, among the Gajukas and Onondagos we felt
that the Lord was opening a way for us, and that our
mission and what we are trying to do is being made plain to
them. From the very beginning of our entrance into the
land of the Sennekas, David and I had both experienced a
strange, unaccountable feeling of depression, as if Satan
and all the heathen powers of darkness were seeking to
resist us. We comforted each other with the Daily Word,
and entreated the Lord to protect us against the snares of
Satan.
I remained in our hut very tired. In the evening, when
I left our prison for a short time, I could scarcely walk, as
I had eaten very little for several days. During the after-
noon my faithful David tried to make some tea for me. It
was a great undertaking, for he was obliged to procure the
water half a mile to and from, and had to pass all the
houses, filled with drunken Indians. On his way back with
the kettle of water, several of the drunken savages caught
him and drew him into a house, took his kettle, drank the
water, and it was only after many efforts thai he succeeded
78 THE ONONDAGA HISTORICAL ASSOCIATION
in regaining the kettle. He returned to the spring and
filled it a second time, but some drunken savages pursued
him again. He, however, ran too quickly for them and
gained the hut, but by a long circuit through long grass.
David then boiled the water, with much trouble and fear,
and we refreshed ourselves with some tea, the only nourish-
ment I had taken in two days.
In the afternoon Garontianechqui's third brother, who
was still sober, came to see us and conversed much with us.
He was a fine looking man and resembled our Gottlieb in
Gnadenhutten. We again told him of our intention to start
early to-morrow morning, and gave him a piece of tobacco
and several pipe-stems, to present to the chiefs when they
were sober. We asked him to tell them that we deeply
regretted having come such a long distance without being
able to talk with them. For his wife we left some thread
and needles, and desired her to bake some corn bread this
evening for our journey. She was prevented from doing
so, howver, by the drunken Indians, and we could procure
none. Toward evening David went out once more, and on
his return a troop of drunken women came rushing madly
toward him. Some of them v/ere naked, and others nearly
so. In order to drive them away he was obliged to use his
fists, and deal out blows to the right and left. He climbed
up a ladder, but when he had scarecly reached the top they
seized it and tore it from under his feet, but he regained
our retreat in safety.
In the meantime the yelling and shrieking continued
frightfully in the whole village. It is impossible to describe
the confusion to any one who has not witnessed it. Late
in the evening Garontianechqui's wife brought us the Indian
meal she had prepared for our journey. It was most pro-
vidential, for without it we could not have started. One of
the chiefs, Hagastaes, visited us quite late, but he was still
drunk, and we could have no conversation with him. He
was not satisfied with our plan of leaving to-morrow. We
went to sleep, sure of the Lord's protecting care, praying
Him to have mercy on this miserable people and bring them
into His fold.
Saturday, 23 June-4 July. During the whole night the
orgies continued in the town, and I scarcely slept at all.
Early, at first dawn of day, we both arose, packed up and
MORAVIAN JOURNALS 78
prepared for our journey. At first we did not venture to
leave without giving notice, and as we could not go down
into the hut from within, David did his utmost to awake
our protector by repeated calls. We also rapped vigorously
to arouse him, but all to no purpose ; and we looked upon it
as a special providence of the Lord that the Indian did not
awake. He might, perhaps, have made our departure
known in the town, and thus we w r ould have incurred the
risk of being detained. As we had told them yesterday
that we intended to leave early this morning, we resolved
to depart quietly, asking the Lord to guide us. David was
obliged to jump out of the opening and search for the
ladder, which the savages had removed. We then wished
to throw out our packs, but David's was so large that he
found it necessary to open it, and cast down its contents
singly. All this was done amid great fear of being seen by
the drunken savages. The Lord watched over us in such a
manner that all the drunken savages were in their huts,
not a creature to be seen. Even the dogs, numbering nearly
100 in the whole village, were all quiet, wonderful to relate,
and not a sound was heard. A dense fog covered the town,
so that we could not see 20 steps before us. A squaw stood
at the door of the last hut, but she was sober and returned
our greeting quietly. In short we saw clearly that the
Lord Himself had removed all obstacles from our path, so
that we could depart unhindered. Our feelings on climbing
the hill on which the town lies, can be more easily imagined
than described. Our hearts were filled with gratitude for
this signal deliverance, while at the same time they yearned
with pity toward this people, for whom we entreated the
Lord to open to them the gates leading to the way of life,
now so doubly barred by His enemies and Satan. David and
I will certainly never, as long as we live, forget our sojourn
in Zonesschio.
We hastened with all possible speed, and though I had
not taken any food for several days, I felt unusually bright,
and was able to hurry on, much to my own and David's sur-
prise. We passed Tgarhontie's Monument, reached Lake
Ohegechrage, went through the creek, and made a ftre to
prepare some food, for we were very hungry. David boiled ■
some Cittamun in water, as we had nothing else. With this
we refreshed ourselves and rested after our trials. We
80 THE ONONDAGA HISTORICAL ASSOCIATION
feared the danger of pursuit, because of their unwillingness
yesterday to have us go, but we remained unmolested. They
were, doubtless, too deeply intoxicated to have any recol-
lections of what had transpired.
It grew very warm as we proceeded, and owing to the
hills we were obliged to climb our journey was very fatigu-
ing, but we felt thankful and were in good spirits. At noon
we reached Lake Noehnta, encamped there on account of
the great heat, and refreshed ourselves with Cittamun and
cold water from a brook. Afterward we ascended Turkey
Hill, which is very high and steep, and we were strength-
ened beyond our expectation, so that we were able to reach
Hachniage in the evening. We at once went to the house
of the old chief Tschokagaas, who had lodged us before.
The old man and his wife were at home. He at once
received us very kindly, bade us sit down, and offered us
some food, which we enjoyed very much. He was surprised
to see us return so soon from Zonesschio. We gave him an
account of the condition in which we had found Zonesschio,
and at the same time told him the object of our mission,
what we had lately done in Onondago, and what we had
desired to tell the Senneka chiefs in Zonesschio, so that at
some future time he might make it known to them. He
appeared well satisfied with our communication, and said
that they were in the habit of drinking very freely in Zones-
schio, but that in his neighborhood very little rum was used.
He was a "very bright, intelligent man. We felt very com-
fortable with these people.
The chief told much of his journeys S.W. and S.S.W.
He had been about 20 days' journey distant at the Ohio and
Mississippi, therefore about 1,200 miles from here. A great
many Indians lived there, and he says they have large towns.
Where he had been, farther up, a great many white people
lived in large cities, surrounded by high walls, with large
houses and towers. He meant churches. He said, how-
ever, that they were not English. They spoke a different
language from the English and French, but used silver
coins, like the English. According to his description of
their dress and manners they must be Spaniards. He told
of the silver mine there, which is said to be a very rich one;
that silver was found pure in the earth, and that formerly
the whites had waged a long and bloody war with the
MORAVIAN JOURNALS 81
Indians, in order to gain possession of it. Thus he talked
very interestingly about the nature of the country, the
rivers, lakes, etc., and inquired about our circumstances and
where we lived. Whereupon we told him of our Brethren
and of our connection with the Indians, and gave Mm much
information, which seemed to please him.
His son brought home a large trout, which he had killed
with an arrow in the brook near the village. It was the
largest and finest David and I had ever seen. It was at
least % of a yard long and very heavy. He made us a
present of it, and we found it a most acceptable gift. -
Sunday, 24 June-5 July. Early this morning, after
having enjoyed our trout for breakfast, we took an affec-
tionate leave of our host, and prayed sincerely that the Lord
might reward him for all the kindness he had showed us.
He is certainly a man inclined to listen to the preaching of
the Gospel. We then started. It was intensely hot, x and
we knew that our journey lay through a region where we
would find but little water. After having gone some dis-
tance we grew very thirsty, and quenched our thirst with
some whortleberries that were tolerably ripe, and David
shot a few pigeons. At noon we at last came to some
stagnant water, all covered with a green scum. We were
almost perishing with thirst, and were so worn out that we
drank some of this water with Cittamun. Mosquitoes, the
great plagues of the wilderness, troubled us dreadfully.
While we rested, we conversed on the subject of our mission
to the heathen, and our hearts warmed as we spoke of our
calling and our work.
We then proceeded and met an Indian from Ganataqueh,
who was going to the chase. David asked him how matters
looked in the town, whether they were drinking? He an-
swered, No. The heat was so dreadful that we almost
fainted. Not a leaf moved throughout the dense fo
In the afternoon we again arrived at Ganataqueh. Only a
few of the male inhabitants were at home; all had gone
to the chase. The chief, Nenhogawe, who had entertained
us on our former visit, was also absent. We therefore only
rested in the shade before Tanochtahe's hut. A very
friendly man came up and talked to us. He mentioned a
chief living in Ganechsatage by the name of Gajinquechto.
He said his house was large and we could put up there. He
82 THE ONONDAGA HISTORICAL ASSOCIATION
also described the nearest route from there to Lake Nuqui-
age, where we had lately been. We soon continued on our
way to Lake Onachee, where we met several Indians. A
heavy thunder storm arose, and we made all possible speed
to reach our former quarters before the rain came on. We
succeeded in doing so, but the bark of the hut had been so
dried by the great heat that we found it useless ; we then
set to work to peel some as quickly as possible. The rain
poured down upon us, but we did not allow ourselves to be
interrupted in our work, and completed our hut, built a
large fire at which we could dry ourselves, and afterward
we ate several pigeons that David had shot. We spent a
happy evening singing hymns together.
Monday, 25 June-6 July. To-day we rose early, before
break of day, and after we had breakfasted on our usual
dish of Cittamun we started on our way. During the morn-
ing we had a very heavy shower and our clothes were wet,
either from rain or perspiration, from morning till night.
We, however, went on quietly and in good spirits, notwith-
standing our discomforts. We crossed the fourfold swamp,
the long bridge, and many marshes and bogs. Because it
was very wet and slippery I often sank deeply Into them.
The mosquitoes worried us dreadfully, and in spite of all
the marshes we found no drinking water. In the after-
noon we arrived at Ganechsatage, and repaired to the house
of the chief Gajinquechto. He and his wife were not at
home, but came after we had been there a short time,
received us very kindly, and at once offered us venison.
We made inquiries concerning the route we were to take.
The sachem's wife went with us and pointed it out, and so
we journeyed on, passing old Ganechsatage, and at noon
reached a spring. Here we halted because of the heat.
We met several Indians who had been hunting with bows
and arrows.
Thence we proceeded to Lake Nuquiage. A few miles
this side of the lake we met several Indians, of whom we
inquired whether the lake was deep. They assured us that
it was not. However, when we reached the lake and came
to the place where we were to wade across, we saw that it
was very deep and the current very swift, yet we had no
idea of its real depth. There appeared to be no other means
of crossing than to wade, because we were too far from the
MORAVIAN JOURNALS 83
town to make ourselves heard by shooting or calling. We
made all needful preparations, and tried to arrange our
things in such a manner as to keep them dry. David then
ventured into the lake, but had scarcely advanced three
steps from the shore when the water came up to his body,
and the current was so strong that it carried him off his
feet. When I saw in what great danger he was, I hastened
to his aid, but he continued on until the water reached his
arm-pits. He tried to stem the current and could scarcely
keep up. He determined, however, to persevere. He
turned with all his might against the stream and succeeded
in reaching shallow water, and at last came to land. I
followed him up, but when I got into the current I stumbled
and fell, as I had been hurrying to assist him. The current
threw me down. I groped, trying to touch ground, but
could not, and was carried on, the water growing deeper and
deeper. At last I came down on my feet and began to walk,
when the rapid current threw me down once more. David
called to me, and thought I had already become confused
and did not know where to go. If he had jumped into the
stream the current might have carried us both off. How-
ever, I rose again and from where the current was deepest,
and at last gained the shore. Only a few steps further
down I would have been driven into a deep hole, from which
it would have been impossible to escape. We and all of
our belongings had become thoroughly wet. I at once
remembered my books and papers, and opened them with
all our other things and laid them in the sun to dry. Our
tinder box was also quite wet.
After all was partially dry we went to the French trader,
who was still there. He welcomed us very kindly, and saw
at once that we had passed through deep waters. He said
that we ought to have waded across the lake. There the
water was not so deep, nor the current so swift. He gave
us some roasted eels, all that he had to offer, as his stock of
provisions was very low, because Indian corn is already very
scarce. The trader could only speak to us in the Maquai
language. He told us that he intended shortly to go to
Oswego, to purchase more goods, his supply being nearly
exhausted. We would gladly have bought some powder
from him, as we had scarcely any more, but he had none.
Though it was late in the day we continued on several
84 THE ONONDAGA HISTORICAL ASSOCIATION
miles, passing through the Indian town. Then we got on
a wrong footpath and went too far to the left, but a girl
whom we met directed us aright. In the evening we
encamped along a creek, but we could not put up a tent, as
there was no bark in the neighborhood. We built a large
fire in order to dry all our wet clothing. To-day we had
come a long distance, much farther indeed than we had
expected, and we felt very tired, but very thankful to the
Lord for His gracious help.
Tuesday, 26 June-7 July. We again rose very early,
and after our usual breakfast of Cittamun, boiled in water,
we started on our journey. It soon began to rain and we
were thoroughly drenched, but we marched on bravely, and
at noon reached the creek where we had rested the last time,
but which was now almost dry. We quenched our thirst
with water and Cittamun, for we knew that we would find
no water between this and Gajuka Lake, a distance of about
15 miles from here. After a short rest we hastened on,
because we wished, if possible, to cross the lake to-day,
though we did not know how we would be able to do this,
there being no canoe on this side, and as the wind came
from the other side, a shot could scarcely be heard. It
rained very hard and grew cold, so that we did not tarry,
and arrived at the lake several hours before nightfall.
There was no canoe to be found on this side. We at
once built a very large fire, hoping that the smoke might be
seen on the opposite shore, and fired several loud shots.
These, however, were not heard, on account of the strong
wind blowing from that quarter. We thought we would be
obliged to spend the night here, and if there was no change
in the weather tomorrow, it would be necessary for us to
make a canoe. David made one more attempt, but he had
loaded his gun so heavily that he was almost stunned by its
discharge. The noise was deafening, but still it was not
heard on the other side. However, an Indian, who was
coming up the lake in a canoe, heard it and at once came
toward us and paddled us across. We still had a little
Cittamun, and as we were very hungry we ate it, and offered
some to the Indian. He saw that we had a scanty allow-
ance for ourselves, and declined taking any. He was a fine
looking, friendly man. He told us that 20 warriors,
returned from war, were over in the town. The canoe in
MORAVIAN JOURN AI S
which we crossed was a very poor one. It was very small,
and as the lake was rough the waves broke over it, and we
were obliged to keep on bailing it, until we reached the other
shore at dark. The man was much pleased to receive a
gift as a token of our appreciation of his faithful labors.
We felt very thankful to have crossed, and repaired to
our old quarters at the Gajuka's grandmother's, our faithful
hostess. She was very glad to see us, had expected us, and
had been very much concerned, not knowing how we could
cross the lake. She asked whether we had not fired, as they
had heard nothing. We gave her an account of our doings,
and told her how we had crossed. Matters looked very dis-
tressing as regarded provisions, and there was scarcely any
food to be had in the whole town. The corn had given out,
and they had been compelled to procure much from Onon-
dago, carrying it on their backs, a very troublesome mode
of transportation. Our hostess gave us what she had : viz.,
a little meat soup, made of corn meal; not sufficient, how-
ever, to satisfy the cravings of our appetites. Many war-
riors visited us in the course of the evening. They were
all very friendly and modest. David and I spent a very
pleasant evening, and felt at home with our kind friends.
Wednesday, 27 June-8 July. We slept late, being weak
and tired. We had scarcely arisen when the chief Onech-
sagerat sent an invitation for us to breakfast with him.
No invitation could have been more acceptable, for we were
very hungry. On our arrival we found that he had pre-
pared tea for us, and had brought biscuit from Oswego, in
order to show us a special mark of attention. The chief
was a bright, intelligent man. He inquired about our visit
to the land of the Sennekas, and we told how we found
almost all the inhabitants of Zonesschio drunk, and unable
to talk over our affairs. We were therefore obliged to
return without effecting our purpose. He seemed to be
much displeased that we had met with such a bad reception.
We told him that to-morrow we intended to start from here
for Onondago, and that as soon as our matters were dis-
patched there, we would return here and then journey home.
We then took an affectionate farewell of our host, gave him
a small token of remembrance, and retired to our quarters.
He is a man who appears to feel true friendship for as, and
we wished him the Lord's blessing.
86 THE ONONDAGA HISTORICAL ASSOCIATION
They all seemed to be kindly disposed. Many of them
knew David, having met several times in Shomoko, through
which place they had passed. Our old hostess took much
trouble to buy a little corn for our journey, but did not suc-
ceed in getting any, as there was great famine in the town.
All that we had to eat was a dried eel; rather poor for a
tedious and fatiguing journey. David mended our shoes
for our journey, as they were much torn. In the evening
we heard a dreadful lamentation for the dead. It was over
the remains of one who had recently died.
Thursday, 28 June-9 July. We rose early and made all
needful preparations for our journey. Our good old hostess
had done her utmost to procure some food for us, but in
vain. She felt mortified and sad at her want of success.
We comforted ourselves together, as she herself had nothing
either. There was at least one advantage in our trials;
having no provisions to carry, our packs were not heavy
and we could easily move on.
After we had journeyed some distance David shot a
pheasant, and this served as food. We arrived at Gana-
tarage, and went to our former lodgings, in the home of
the Gajuka's mother. There we met our Gajuka, who at
once inquired how we had fared in Zonesschio. He said
that so many drunken savages, perfectly mad with liquor,
had come toward him, that he had been frightened and had
at once left, for he knew that the Sennekas were very
vicious and angry when drunk, and always ready to fight.
We told him that in about 10 days we expected to be in
Ganatocherat, and wished him to be there by that time, with
the horses we had brought along and the luggage we left
here. This he promised to do. Again we tried to purchase
some Indian meal for our journey, but here also there was
none to be had. We were, therefore, obliged to venture on
our journey through the woods to Onondago without
provisions.
Our trail led at once into the wilderness. We grew faint
and weary, and waded through Lake Achsgo, which is broad
and deep, with much difficulty because of our fatigue.
David shot several squirrels, so that we might at least have
food of some kind. We reached Lake Sganiatarees, John's
Beach, early in the evening. David at once went to fish and
was very successful, so that we had both squirrels and fish
MORAVIAN JOURNALS 87
for our supper. We enjoyed our evening meal with grate-
ful hearts, and remembered how mercifully the Lord had
watched over us amid all dangers.
Friday, 29 June-10 July. In order to reach Onondago in
good time we rose very early, and after a breakfast of the
fish caught yesterday we set out, passing through the Salt
Wilderness. Gnats troubled us greatly in the woods, and
we scarcely knew how to keep them off. David shot two
pheasants on the way, which we roasted by a fire, when at
noon we reached a creek and had water to drink. We then
went on, passing over the first and last Prince's Peak, and
arrived at Onondago in the afternoon.
In going to Ganassateco's house, whither we at once
directed our steps, we saw many Indians, who observed us
very closely and seemed much surprised to see us so soon
again. When we reached Ganassateco's house we learned
that he was not at home. He had yesterday gone to
Oswego, to be absent 5 or 6 days. There was no one at
home except an old Indian, who usually lives next door, but
who at present occupied the house with his wife, in order
to keep it in order. They welcomed us very kindly and
were very glad to see us again, and regaled us with food,
for which we were truly thankful, as we were very hungry.
The Indian Ganechwatikhe, who had been in Philadelphia,
also visited us. We inquired whether our offers had been
discussed in the Council, and wanted to know what had been
the result. He said they had not been presented, and he
knew nothing about them.
The old Oneida chief then came and was glad to see us.
We at once inquired whether they had already considered
our offers. He said they had not. Yesterday Ganassateco
had gone to Oswego, and he arrived just after he had left.
He followed him to the lake and wanted to call him back,
having learned that, a messenger from the Nanticokes had
arrived. But Ganassateco had gone on, promising t<> return
in 5 days. Garistagona told us that the council would
probably meet tomorrow and deliberate on our offers. He
also related that 5 chiefs and •"> other Indians of the Zisa
gechrohne had been here, and had made a present of many
beaver skins to the Grand Council. He said that they had
also made peace with them and renewed their covenant, and
that the hatchet which they had raised against the 5 Nations
88 THE ONONDAGA HISTORICAL ASSOCIATION
was now buried, (i. e., a war would not be carried on).
The Indian who was an envoy from the Nanticokes and
Tuscaroras, also lodged in our house. All that we could
therefore do was to await Ganassateco's return, and ask the
Lord to direct all our affairs in accordance with His divine
will.
Saturday, 30 June- 11 July. To-day we slept late, as we
were very tired from our journey. Our friends set a boun-
tiful breakfast before us, to which we did ample justice,
though it consisted only of Indian corn boiled in water.
We were almost famished, and though we ate frequently
through the day, we could scarcely satisfy our appetites.
So that our hosts should not be astonished at our dreadful
hunger, we told them how we had nothing to eat by the
way, and had not been able to procure food in Gajuka.
They showed much pity for us, and exerted themselves to
entertain us as well as possible. The old Oneida chief then
visited us, and was very conversational. The messenger
from the Nanticokes delivered the message to him, which
he was to lay before the Council, and present the fathom of
wampum belonging to it. The messenger had become
acquainted with us in Wajomik. We asked him whether
the Nanticokes had not commissioned him to bring the
matter of a blacksmith before the Council, but he knew
nothing of it.
Several chiefs visited us. They were all very friendly,
and glad to see us again. In the afternoon the old Oneida
chief came to see us, and said that they would assemble and
would be pleased to have us present. We went with him
to the house where the sachems were convened. They
assigned us seats in their midst, and questioned us concern-
ing our journey to the land of the Sennekas, wanting to
know how we had found matters there, and whether they
had been at home. We told them that they (the Sennekas)
had all been drunk during the whole of our stay there, at
which they laughed. The Sennekas appear to have the
reputation of being hard drinkers.
The old Oneida then presented the cause of the Nanti-
cokes. It treated of the war with the French Indians.
They returned the fathom of wampum to the messenger,
and said it was of no consequence, because they had made
peace with the Zisagechrohne. Afterward they spoke to
MORAVIAN JOURNALS 89
each other about our affairs, and expressed much regret to
us that we should be long- delayed, but Ganassateco, who
had our affairs in hand, was absent, and they could take no
steps in the matter until his return. They would, however,
do so much as to send a messenger to Oswego, to recall
Ganassateco, and tell him that we were here, awaiting his
return. This pleased us very much. They seemed very
kindly disposed and told us their names, which we put
down, as an act of great importance to them. We made
them a present of a niece of tobacco, which they greatly
appreciated.
A feast, to which we were also invited, was then held in
the house. The occasion was the going to war to-morrow
of 20 warriors. The repast was held in the house of the
chief, and all was conducted in a very ceremonious manner.
Every one brought his kettle. The chiefs sat together, and
our seats were in the midst. After the usual ceremonies
the meal was served by two servants. They had boiled a
whole pig with Indian corn, and the servants continued
helping the guests until the supply was exhausted. As we
had no kettle or dish, they furnished us with a kettle and
filled it very full. We were still hungry from our long fast,
and ate the food with great relish. When we had emptied
our kettle they filled it again, and we took it home with us.
Our hunger had been fully appeased for the first time in
many days. The chiefs and ourselves then returned to
our huts. Afterward the warriors had a dance at which
the chiefs were not present, as they said it was only for the
young people. David and I retired, having talked over our
matters together, asking the Lord for His gracious direction.
Sunday, 1-12. We spent a quiet morning together. In
the afternoon we called on the old chief Gaschwehtio, and
found him very polite and sensible, a man of great decision
of character. He conversed freely with us. He remem-
bered that Brother Joseph had been in his house, and asked
whether he had gor.o over the great waters, and when he
would return. The chief also began to speak of our errand,
viz. : to have permission given to several of our Brethren
to live among them and learn their language. He did not
think this plan possible, for he said that the Indians here
sometimes drank very hard, and in their carousings they
might harm the Brethren ; yea, even kill them. David, how
90 THE ONONDAGA HISTORICAL ASSOCIATION
ever, told him that he had spent a long time in Shomoko,
and that the Indians there were more addicted to drink
than those here, but up to this time they had never harmed
us in the least, for they loved us. Thereupon he wanted to
know if we could not learn the language in Shomoko. We
told him that the Maquai spoken in Shomoko was very poor,
and that the language could not be properly learned, as they
were not masters of it themselves. He agreed with us fully
and said they spoke miserably,, but that here and in Anajot
they spoke more beautifully, and had a much greater choice
of words than Gajukas and Sennekas. We afterward
visited another chief, Sequallisere, also a very sensible man.
He would like us to have lodged with him, for he said that
his house was always quiet, and there was never any drink-
ing going on there, and consequently no noise like that some-
times heard in the town. He lives far away, close to the
trail leading directly to Tiaoga, along the forest. Gaxhayen
lived there before this man. We then returned to our hut.
Several Indians from Oswego had arrived, and brought
tidings that Ganassateco would be here in 4 days.
Monday, 2-13 July. I rose very early and considered
our matters prayerfully. It seemed best for us to wait
patiently. Many Indians visited us; they were all very
friendly and had much to say to us. David went down to
the creek, while I remained and wrote. Several Indians
from Oswego, relatives of Ganassateco, called. They were
very pleasant people, and seemed at once to feel quite at
home with us. In the evening the old Oneida invited us to
visit Anacharisso, a fine looking young man, one who feels
friendly to us and is a member of the Council. He regaled
us with bread and bear's fat, and was very kindly disposed.
Whenever he saw us pass his house he called us in and
offered us food. After we had had some conversation with
him we returned to our hut. In the evening the Indains
danced around our house till after midnight.
Tuesday, 3-14 July. We walked down to the lake, which
is about 10 miles from here, hoping possibly to meet Ganas-
sateco. On the way we saw many beautiful springs at
which we met Indians. The creek that passes Onondago
here flows into the Zinochsae. The lake flows E.S.E. and
W.N.W., and discharges at the latter end. Ganassateco did
not arrive, and we went back to our hut. Our hosts enter-
MORAVIAN JOURNALS 91
tained us with a bountiful repast on our return. Several
old squaws got drunk, and made a great noise in our
quarters during the evening. The Indians again had a
dance.
Wednesday, 4-15 July. The old Oneida chief came early
in the morning and had much to say to us. He said, as
we had now been in the land of the Sennekas, in Gajuka and
Onondago, he would propose that we should go to Ana jot
with him, and thence to the Susquehanna, taking an Indian
along who would help us to construct a bark canoe, and we
could then travel by water to Tiaoga. Thus we could also
visit his land and town. We would have had no objection
to his plan, had it not been for our long detention here.
We retired, asking the Lord to direct us in our perplexities.
Thursday, 5-16 July. I did not feel quite well, and we
remained quietly in our hut, waiting further developments
in the course of our affairs. In the evening we visited
Anacharisso, and talked over many things with him. He
described the most direct trail leading to Tiaoga, said it was
a very difficult one to find, but much nearer than the one
going through Gajuka. Anacharisso regaled us with chest-
nut milk. He was very kind in his attentions. In the
evening several drunken squaws again made a great noise
in our hut.
Friday, 6-17 July. I wrote very industriously to-day.
We ordered some provisions for our journey, flour and Cit-
tamun, so that when Ganassateco should return and our
matters have been dispatched, we need not be delayed for
lack of provisions. Our plan was to proceed, not by
Gajuka, but by the more direct way to Tiaogo. The
Indians, and Anacharisso in particular, were opposed to
this, and said it was not prudent for us to take this trail.
We might lose ourselves in the forest, because it was a diffi-
cult one to find, and so overgrown with grass that it could
not easily be distinguished. The Asseroni (Europeans)
would say that the Indians had murdered us, and evil might
thus be the result. Therefore they persuaded us to take
the sure path, with which we were already familial-, and
on which we could not go astray. We then returned to our
hut, and were regaled with corn and chestnut oil, a now dish
to us, but one which we found very palatable. Afterward
we spent a quiet evening together.
92 THE ONONDAGA HISTORICAL ASSOCIATION
Saturday, 7-18 July. We felt a little worried about our
long delay. David went out and met the old Oneida chief,
who had much to say. He concluded by inviting us to dine
with him, because he believed that it had been a long time
since we had eaten meat. Now he wished us to eat some
good fat bear meat at his house.
A white man arrived in the town, and as no one could
talk to him David was sent for, in order to ask him whence
he came and whither he was going. He came now from
Fort Williams, and was on his way to Oswego to visit his
brother there. His account was very confused, and it was
difficult to understand him. We came to the conclusion that
he had run off from his master. The old Oneida then came
and called us. We went with him to his hut, and he set
before us a meal of bear meat and corn bread. The white
man was there also. He talked much and very confusedly,
on subjects which had no connection whatever. He railed
at Conrad Weisser. We had nothing to do with him and
let him talk. It was well for him that he cannot talk to
the Indians.
We then left and crossed the creek, in order to visit the
chief Sequallisere. He welcomed us, very kindly and con-
versed freely. He told us that he had never been in Phila-
delphia. It was a subject of great regret to him that so
many of their chiefs died, especially on journeys like the
last one to Philadelphia, when they lost several and some
of the most important of their number. On that account,
he said, he preferred to stay at home. There he need dread
no sickness. We discussed many things with him concern-
ing our Brethren, telling him where we lived and what is
our errand to the Indians, assuring him that we came
because we love them, and not in order to gain any profit
for ourselves. We mentioned the names of all our Brethren
who had Indian names, and then returned to our hut.
In the evening the Englishman came to us, and said that
he could speak the Cherokee language quite fluently. We
inquired whether any Indians could speak it, and found one,
who at once began to speak to the Englishman, but he soon
discovered that the latter could speak only a few words.
After he had gone the Indians asked us whether he was
drunk. David said, No; but they insisted on his having
taken rum, for he talked nothing but nonsense. David told
MORAVIAN JOURNALS 93
them that he thought he was not in his right mind. We
then heard that Ganassateco had arrived at the lake, and
would be here to-morrow.
Sunday, 8-19 July. Ganassateco's daughter came home
early, and he and his wife soon followed. He brought me
a letter from Aaron Stevens, the interpreter from Albany,
in which he writes to inquire as to our business in Onondago
with the Nations. We asked Ganassateco whether the man
had given him no other message. He said, No. We wished
to know whether Ganassateco had not told of our errand in
Onondago. He said that Stevens had asked what it was,
but he had answered that we had best report for ourselves.
We told him that we had waited here a long time and our
matters had not yet been decided. We therefore urged him
to use all influence to have the chiefs assemble, and con-
sider what answer they could give to our propositions. As
we had learned that they had brought rum with them, we
begged him to urge their assembling, the sooner the better,
before they should begin drinking again ; otherwise nothing
would be done. Ganassateco promised to do this. He had
brought an English flag with him, and told us that there
were a great many traders in Oswego, who had 100 huts
there. We felt very thankful not to have gone.
David went to the Oneida, Garistagona, and had a con-
versation with him, in which he urged him to make prepara-
tions for the Council to convene, for rum had again been
brought to the town, and they would, no doubt, soon begin
their carousings, and our affair ought certainly to be
decided before they begin drinking. He said that this was
true, and it was just that our affair should be presented.
Ganassateco, however, was the man to expedite matters.
He could do nothing but use what little influence he pos-
sessed. Ganassateco again visited us and related much of
Oswego, and we told him of our journey to Zonesschio, and
in what condition we had found it. He expressed his
sympathy for us.
Soon after we saw that the chiefs assembled and re
mained in session a long time. Afterward they came to us
and seated themselves around our fire. Ganassateco spoke
as follows, saying: Our matters, or the proposals we had
made to them were of great importance, and were so many
in number that they could not be dispatched speedily; and
94 THE ONONDAGA HISTORICAL ASSOCIATION
they would therefore, prefer to send us a messenger to
Wajomik or Shomoko, who would bring us their decision,
for we were, no doubt, very anxious to start on our journey
home. Therefore he returned us our belt and fathom of
wampum.
We then replied: Brethren, it is true that the affairs
which brought us here are matters of great importance.
On that account we have given you ample time to consider,
and for the same reason we undertook our journey to the
land of the Sennekas, with your consent, in order that you
might have sufficient time to discuss everything. As we
have seen and heard, you have however done nothing, and
we have come a long distance because we wished to receive
your decision from you here in Onondago. Our Brethren
would feel very much grieved if we returned without an
answer. We do not mind waiting a day or two longer, if
you will give us a decisive reply. The propositions we have
made to you are not evil or dangerous ones, or matters
which require much deliberation. You can soon tell what
your feelings are in regard to them. Make another attempt,
and consider our matters to-day, to-morrow or next day,
for we wish to bring an answer ourselves from the Council
in Onondago. Our Brethren will be best satisfied with
this. Hereupon we again handed them the belt and fathom
of wampum.
They talked over the matter and agreed to come
together to-morrow, to consider what answer they should
give us. Toward evening we saw that all preparations were
being made for a grand drinking bout. The house was
cleared, which is no good sign. We asked permission of
the wife of Ganechwatikhe to spend the night in her house.
She consented willingly and fastened the house very
securely, so that no one could molest us. They soon began
to drink and to make a great noise, but yet it was nothing
compared to Zonesschio. The old chief Gaswechtio, how-
ever, came into our hut. He was very affectionate and
called David his son. We spent the evening by ourselves.
Monday, 9-20 July. We rose early. To-day we both
felt as if something must be decided, though we could not
see how, for the drinking had continued throughout the
whole night until morning. Then all had grown quiet.
Ganassateco soon came to see us ,and was quite himself.
MORAVIAN JOURNALS 95
He had evidently exercised great self-control and had not
become drunk, and thereby gave us proof of his Interest in
our affairs. He at once told us that the Council would soon
convene, after which they would come and report their
decision. He then told us much about Anajot, the adjacent
country, and the lake there. He said that Onondago Lake
empties into the river which flows from Gajuka, with
which Oneida Lake unites, and they flow on, emptying
into Lake Ontario. Ganassateco was very intelligent, and
glad to be with us. He said that he had heard we had gone
to the lake to meet him, and wondered whether we had seen
the salt springs. We told him we had gone too far to the
right, and had thus missed seeing them.
In a few hours Ganassateco came and called us, and said
that the Council was now in session. We accompanied him
to his house, and found them all assembled around his fire.
They seated David in the midst of their circle. As I was to
occupy a very high seat I was placed behind David. They
all looked very friendly, sensible and intelligent. There-
upon Ganassateco spoke as follows:
Brethren Gallichwio and Ganousseracheri ! You have
been sent by your Brethren here in this country, and by the
Brethren Tgarihontie, Johanan and Tgirhitontie across the
great waters, to bring us a message. You have also brought
letters from your Brethren across the seas. We herewith
present this fathom of wampum to you and your Brethren
over the great waters. Accept this as an Indian letter to
take with you. We are very grateful to your Brethren for
having sent you.
David received the fathom of wampum from them,
translated what had been said, and handed it to me, after
which Ganassateco continued:
2. Brethren, you have been sent by your Brethren.
Johanan, Tgarihontie and Tgirhitontie, across the
water, and by your Brethren, Ganachragejat, Anuntschi,
Tschigochgoharong and Tganiatarechoo, on this side of the
great water, in order to renew, confirm and make their
covenant with us much greater than it has ever yet been.
You have made a proposition that several of your Brethren
should live among us, for two years or more, to learn tiie
language thoroughly, and thus be enabled in future to make
known your views more clearly. (At this point he held a
96 THE ONONDAGA HISTORICAL ASSOCIATION
lengthy discourse on the reason of our coming to the In-
dians, explaining that we had not come from any motives of
self-interest.) He then continued thus: Well, Brethren,
we herewith covenant with you that we, the Aquanoschioni,
will be and remain your Brethren, and our covenant shall
not be separated or torn asunder. Two of your Brethren
are to dwell among us and learn our language. They may
come next spring or summer, and remain a year or two, or
even longer, until they have fully mastered our language.
We said that the two Brethren ought to spend some time,
not only here in Onondago, but also in Ana jot, in Gajuka
and in the land of the Sennekas, in order to become familiar
with all the different dialects. The chtefs all approved of
this plan, and said: Yes, it would be very well to do so.
The old Oneida chief, in particular, sanctioned it in an
emphatic manner; he was specially pleased to have us visit
him. Ganassateco then handed the belt of wampum to
David, and said: This is the belt, and this is what it
signifies. David then translated all, and handed me the
belt. Ganassateco continued:
3. Brethren, you told us that on your journey through
Wajomik, the Indians there, the Shawanese and Nanticokes,
applied to you for a smith to mend their guns and hatchets,
and whatever was needed in that line, desiring that this
smith should live among them in Sochantowa. To this we
do not consent for the present, but think that the Indians
there may go to Shomoko. The distance is not very great ;
we are much farther off from the smith than they are, and
we desire the smith to remain in Shomoko. He has fitted
up his house nicely there, and we therefore hand you this
fathom of wampum, to say that the smith is to remain
living in Shomoko, and if the Indians need his services they
can go there.
David took the fathom of wampum, handed it to me, and
interpreted their words. Afterward we made some remarks
and said : The Indians are leaving Shomoko in great num-
bers, and if they all left the smith might also move away,
and then the Indians would find it difficult to find one. The
chiefs, however, remained firm, and we let the matter drop.
4. He continued : Brethren, you also proposed to make
a journey to the land of the Sennekas, to visit the three
chiefs, Achsochqua, Garontianechqui and Hagastaes, and
MORAVIAN JOIKNALS 97
asked our consent for this purpose. Now you have been
in the land of the Sennekas and have returned. We give
you this fathom of wampum as a token that this journey
was undertaken with our consent and entire sanction.
David accepted the fathom of wampum, and gave it to me,
translating what had been said. We then told them that
we had thoroughly understood all they had said, and as soon
as we arrived at home we would send a report of it to our
Brethren, and in particular to Johanan, across the great
water. Thereupon they ended the meeting by the usual
cries, common to the close of the Council, and we were both
obliged to repeat them also. They then separated, and we
could see that they themselves were glad to have our affairs
at last settled.
We returned to our lodgings, and after some deliberation
concluded to start to-day. We called Ganassateco, and told
him that we intended to leave, and he at once told his wife
to prepare some provisions for our journey. We said, how-
ever, that this was needless, as we had already made the
necessary preparations. He told us that he had distributed
the presents, which we had given him for his chiefs, before
he went to Oswego. We recognized many articles which
they were wearing. He gave us many greetings for our
Brethren, and named all their Indian names, counting them
on his fingers so that he might not forget them.
We then packed up our things. Many young people
looked on in astonishment. When they saw that David's
pack was very large and mine was small, several of them
said that Ganousseracheri had so much to carry, and Gal-
lichwio had only a small bundle. Then Ganassateco said that
I was a great man, not accustomed to carry heavy burdens.
We then said farewell to Ganassateco and his household.
They really seemed to feel sad at our leaving; they had
enjoyed our society and liked to have us around them. They
stood and gazed after us as far as they could see us. Ganas-
sateco accompanied us out of the town ; we took a very
affectionate leave of him and went on our way rejoicing.
Our feelings in leaving Onondago we can scarcely describe.
We actually felt some regret. This morning we could not
fully understand the Daily Word, but now we found its
peculiar application to our journey. We fell ashamed of
98 THE ONONDAGA HISTORICAL ASSOCIATION
our want of faith and thought. It is the Lord's doing. To
Him belongs the glory.
We ascended the first Prince's Peak. It was very warm
but we felt thankful and happy. We were overtaken by a
very heavy shower and thunder storm. Several Indians on
the way asked if Ganassateco was at home. They informed
us that our Gajuka had left Gajuka 4 days ago for Ganato-
cheracht. In the evening we arrived at the French Camp
and lodged there. Water was very scarce there, as almost
all the streams were dry. We spent a happy evening to-
gether. Our hearts were filled with gratitude to the Lord
for all the wonderful love and care which he has shown
toward us in our great perplexities.
Tuesday, 10-21 July. We rose at daybreak, and after
we had eaten some Cittamun we started on our journey. It
was very warm and we found but little drinking water, as
almost all the creeks were dry. The gnats were so annoy-
ing that we scarcely knew how to keep them off. We came
to John's Beach on Lake Sganiatarees. There we found the
kettle which we had concealed when we passed here the last
time. We went on across the creek which flows from the
lake, and at noon reached Lake Achsgo, where we rested and
refreshed ourselves with Cittamun and water. Here we
waded through the lake and reached the other shore, much
fatigued by the exertion. We went on, however, and met
an Indian on his way to Onondago. He asked us if we had
no bread. He said he had nothing to eat, as there was a
famine in Gajuka. We gave him a loaf of corn bread, and
went on through the wilderness, where the gnats were
exceedingly troublesome.
In the evening we arrived at Ganatarage, and found the
house closed where we had lodged before, because the
Gajuka' s mothr, who had occupied it, had moved to the
plantation. However, several children ran and told her
that we had arrived, and she sent her son, a polite young
lad who felt kindly toward us, to bring us to her home. He
took my pack and carried it to her house. She at once
prepared a couch for us and appeared very glad to see us.
She thought we already were in Ganatocheracht and in-
formed us that our Gajuka, her son, had started from Ga-
juka 4 days ago. She went out into her plantation and
brought in an armful of green cornstalks, as she had noth-
MORAVIAN JOURNALS <)9
ing else to give us. We gave her some of our corn meal,
and asked her to cook it so that we might have something
to eat.
Wednesday, 11-22 July. After we had rested we started,
and at noon we reached Gajuka. The chief Onechsagerat,
was not at home, having gone to the chase because of the
great famine in the town. We put up with our old hostess,
who, when she saw us exclaimed, O, we must soon die ! She
gave us a very cordial welcome and was very glad to see
us. Said they had no food, unless her son went out with his
bow and arrow, and was successful enough to shoot some
little birds. They had lived on these for some time. This
is a neighborhood in which spring is very cold and wet,
and the Indian corn is apt to freeze.
We told our hostess that if she could get us some Indian
corn in the town we would gladly buy some. She went
around the whole town and could get but a hatful, and the
price of that was so exorbitant that, for the same money,
we might have bought several bushels in Pennsylvania.
However, we were glad to get even this small amount. The
son of our hostess had a cock which he gave us, and we
made a meal of it. We made him a present in return. We
inquired whether we could not engage an Indian there to
take us higher up the lake, in a canoe. The lake extends
for at least 50 miles, and we might pass it in a day. This
would be a great help to us, for our packs were very heavy.
The squaw took great pains to find an Indian who owned
a canoe, but without success. As the canoes are all made
of birch, the few which were to be had were cracked and
dried up by the heat of the sun. We were obliged to start
on foot, and could not therefore make the trip in one day,
but will require two days to make it. We passed a happy
evening together.
Thursday, 12-23 July. We made an early start. A
heavy dew had fallen during the night, and the grass was
very wet. The heat was intense, and we felt it greatly all
day. At noon we came to Tschochniees. We found the
Indian and his wife in pitiful circumstances. Their son
was lame, in consequence of his having fallen on a stone
and injured his leg, and the man was old and could not
hunt, so they had nothing to eat. We went on farther and
100 THE ONONDAGA HISTORICAL ASSOCIATION
in the evening we encamped near the lake, where we slept
comfortably.
Friday, 13-24 July. After an early breakfast we started.
We named our quarters the 1000 Mile Station, because we
had traveled exactly 1,000 miles. David carried the corn
meal which was left over from our breakfast, in a kettle.
After we had gone some distance we met several Indians
who had known David in Shomoko. They called him by
name. We gave them what food we had remaining from
our breakfast. When they had eaten it they gave us a
piece of dried bear, which they had brought from the
chase. At noon we reached the lake. We ate some Citta-
mun, and drank some lake water, which was very warm.
We were caught in a very heavy thunder storm and shower,
and as we had no hut we were thoroughly drenched. In
going through the tall grass of the plain we became very
wet. It was a difficult matter to find our way through the
plain, because it was so overgrown that often we could
scarcely distinguish our trail, and were obliged to proceed
at a venture. A heavy thunder storm came up. As night
was approaching we resolved to take shelter in a hut of
straw and grass which we found. It gave us good protec-
tion from the rain, and we spent the night there.
Saturday, 14-25 July. We started early and were obliged
to climb a very high mountain. I was very fatigued as our
packs were heavy. We hastened on, however, though the
way was difficult, and lay over many hills and through
swamps. When we reached the Pentecostal Spring we halted
and enjoyed some Cittamun and cold water. From there the
way grew very bad. We went on till in the evening we
reached the War Camp. By the paintings on the trees we
at once discovered that our Gajuka had been there. He
had shot 3 bears and 3 deer, and had slept here for 3 nights.
All this we could tell from the horses and figures painted
on the trees. We spent a comfortable night here.
Sunday, 15-26 July. After our usual breakfast we made
an early start, as we wished to reach Ganatocheracht to-day.
We ascended and descended the high mountain and came
to the creek Ganhotak, and at noon reached a place called
the Rapid Messenger. Here we halted and refreshed our-
selves with water and Cittamun. At last we emerged from
the wilderness, and felt very thankful to the Lord for hav-
MORAVIAN JOURNALS 101
ing helped us thus far. On our way we forded the creek
several times, and at evening arrived at Ganatoeheracht,
where we went to our old quarters and received a kind
welcome. The man, however, was absent on the chase.
Our outlook for provisions was very poor. When we were
here before we had left some Indian corn, which we now
shared with the squaw. This evening we felt very tired,
having walked more than 40 miles. We retired for the
night with thankful hearts.
Monday, 16-27 July. To-day we rested. David repaired
the canoe, which was leaky, and made all preparations for
our journey by water. The squaw made bread for us.
We made her a present of a stroud, which we had brought
from Bethlehem, and gave it to her as a token of our ap-
preciation of her faithful care of our goods; nothing had
been spoiled. After a pleasant evening together we soon
fell asleep.
Tuesday, 17-28 July. At an early hour we made all
preparations for the journey. It was my birthday, and I
poured out my heart in prayer unto the Lord. David got
the canoe ready. The river was very low, and we felt
fearful about descending the falls going into the Susque-
hanna, as it is very dangerous going down stream because
of the swift current. For this reason we would have liked
an experienced Indian to take us, but could not find any.
David and I had to venture alone, and proceeded without
serious difficulty into the Susquehanna. Sometimes, how-
ever, we ran against rocks, and David was obliged to carry
the canoe over them, yet without any serious harm to it.
On our way down the Susquehanna we had a vie\ of
Joseph's Heights on our right, and the Meadow of Ro
our left. Here David landed on the plain in order to shoot
some turkeys. When he got in the grass, which was very
high, a rattlesnake darted toward him and would have l>it
his leg, had it not been for the thick buckskin leggins,
which wen- heavily ornamented with fringes. It was the
longest and thickest rattlesnake he had ever Been. David
was much frightened and at once returned, allowing the
turkeys to fly ofT unharmed.
We passed many rapids, where th<- current was very
swift. To-day we hav<' advanced about 50 miles. Toward
evening we passed over falls so steep that our canoe nearly
102 THE ONONDAGA HISTORICAL ASSOCIATION
filled with water. We landed and looked for a place on a
high bank of the shore, where we might be safe from
snakes.
Wednesday, 18-29 July. Having breakfasted we went
on our way. On account of the very shoal water David
was often obliged to wade in the Susquehanna, and draw
the canoe after him. At noon we came to a spring, where
we rested and partook of some food. The spring we named
Michael's Spring. Farther on David shot some ducks.
Night was coming on, and we could find no sleeping place
because of the snakes. Finally we were obliged to camp
on the shore, near the Susquehanna. We built a large fire,
rested well, and named our quarters Camp Distress.^
Thursday, 19-30 July, In the morning we found our-
selves enveloped in a very unhealthy and dense fog. David
went to an island to get some bark to mend our canoe, which
had leaked very badly yesterday. He brought back many
cherries of a kind we had not yet seen. They tasted like
ordinary cherries. When the canoe was mended we sailed
on, and came to the Indian town of Onochsae. No one was
at home, so we went on till we reached a hunter's lodge,
where we spent the night.
Friday, 20-31 July. It rained all day and we were
obliged to remain stationary. I was not very well. David
mended our shoes and we spent the day resting by our fire.
Saturday, 21 July-1 Aug. This morning there was an-
other dense fog. At times it thundered and rained. We
started, however, and passed over some steep rapids. The
Otcongo sorcerer, who was going down the Susquehanna,
came towards us, and we paddled along for some distance,
side by side. He inquired for news from the Nations, and
handed over his kettle into our canoe, bidding us eat and
drink. After he had talked with us for some time we left,
and went to Tenkhanneck, but found no one at home. Soon
after we came to the town where Anton had lived. We
landed and inquired for Anton and Nathaniel. The Indians
told us that they had left, long ago, for Gnadenhutten. We
continued, passing Joyful Welcome, and encamped in the
evening, after sunset, quite near to the gates of Wajomik.
Today we had traveled over 50 miles. After singing hymns
of prayer and thanksgiving we laid down to rest.
Sunday, 22 July-2 Aug. We started quite early. The
MORAVIAN JOURNALS 103
fog was heavy and unhealthy, as it is almost every morning
along the Susquehanna. After going through David's Strait
we passed by Hazirok, the boundary of Wajomik. We
greeted it by firing several salutes. It was with peculiar
feelings that we again entered Wajomik, and our hearts
were filled with gratitude. We paddled on rapidly and
with difficulty, the water being low, passed over the upper
falls of Wajomik. At noon I was taken down with a very
severe attack of fever, and lay down in the bottom of the
boat and covered myself, while David paddled on. We came
to the Shawanese town, but saw no one, and about 5 o'clock
we reached the town of Nanticokes. The old chief and
several Indians soon came down to the shore to meet us.
They were much surprised to see us, as they had taken it
for granted that we had returned by a different route, or
had been taken sick. They were very kind and cordial.
The old chief invited us to his house, and at once had a
couch prepared for me, so that I could lie down. David
made some tea for me. I perspired, and toward evening
felt a little better. We had hoped to meet some one from
Bethlehem or Gnadenhutten here, but were disappointed.
Monday, 23 July-3 Aug. Many Nanticokes visited us
in the morning. They were all very friendly and kind.
They inquired whether a smith could be sent them, and
wanted to know what answer the Council in Onondaga had
given. We told them that the 5 Nations, at the present
time, thought it proper for them to frequent the smithy at
Shomoko, and wished the smith to remain living there.
They also asked whether the 5 Nations intended soon to
come down. We had some bread baked for our journey.
Afterward David and I visited the Hill of Peace, and con-
sidered whether it would be best for us to proceed to Sho-
moko, or push on directly to Gnadenhutten, and decided on
the former plan. We were glad to be among this people,
and prayed that soon they may be counted among the Lord's
people.
Tuesday, 24 July-4 Aug. In the morning there was
again a heavy fog. We waited till it cleared. We then
made preparations to start, took leave of the Nanticokes,
and got into our canoe. At the falls we got out and looked
around, to see where we could most easily pass. We came
down the middle without much difficulty, and without
104 THE OXOXDAGA HISTORICAL ASSOCIATION
striking the rocks. Then we went on. Once we got into a
hole, and were carried so far down the river that we ran
aground, and were obliged to draw the canoe to land.
We passed Onoussera Tavern. Soon after I had a severe
attack of fever. A heavy thunder and rain storm came up,
and as we had no hut and nothing with which to build one,
I had to lie down on the rocks near the shore, and David
put coverings over me. When the rain had ceased we went
on and passed Wombhallobank, where we halted and David
made some tea, for the fever left me very thirsty. Toward
evening we encamped 2 miles above Neskokepo, and built
a hut as well as we could. We named our quarters the
Merciful Samaritan, and spent a happy evening together.
Wednesday, 26 July-6 Aug. (Some error here if fol-
lowing dates are correct.) We left our quarters. On the
way I again had an attack of fever, but we kept on and at
noon arrived in Shomoko with our Brethren. They were
exceedingly glad to see us, and particularly as our coming
here was a perfect surprise to them. None of the Indians
were at home except Thachnechtoris, Shikellimi's son. The
others were all out hunting. I had to go to bed very soon.
We felt very thankful to be re-united. Toward evening,
after I had perspired freely, I felt better.
7th and 8th August. We rested. I had no fever and I
felt much better. I talked some with our Brethren, and told
of our journey, which was of great interest to them.
Sunday, 9th. We spent a happy day together. In the
evening we spoke to the Brethren, and especially on the
subject of our mission to the heathen. We then enjoyed
a blessed Communion together.
10 and 11 August. I was pretty well, only weary, having
no fever. Many Indians visited us, among the rest James
Logan, Shikellimi's son. He rejoiced greatly to see us.
David told them much about the Aquanoschioni, and said
they were fine, worthy and sensible people. He told them
how kindly they had received and entertained us, and
brought a greeting to the whole of Shikellimi's family from
the old chief in Gajuka, Onechsagerat, who knows them
well. They all listened with great attention.
Wednesday, 1-12 August. We traveled from Shomoko
to Neskopeko by water. Brother Anton Schmidt went with
us to take back the canoe.
MORAVIAN JOURNALS 105
Thursday, 2-13 August. We arrived there at noon. We
went into the town, but found few of the Indians at home.
We visited the old chief Nuteemer, who rejoiced to see us.
Our stay there was very short, and we hastened on. Bro-
ther Anton went with us a short distance into the forest,
and then we took leave of each other and he returned to
Shomoko, whilst we went as far as Frederick's Tent, and
spent the night there.
Friday, 3-14 August. We started very early on our
way to the Deer Mountain. A refreshing breeze from
Gnadenhutten revived and strengthened us. As we passed
John's Rest we greeted it, and came to the Schrautenbach
just as a heavy shower and thunder storm came on. We
were obliged in haste to seek a shelter from the rain, and
as there was no hut there, we lay down in the fork of a
large tree, and spread a covering over us, in order not to
get thoroughly wet. After the rain was over we decided
to remain there, because ft would be very wet going through
the bushes, and I did not feel very well. We built a fire,
dried aud warmed ourselves, and named our quarters the
Onondago Post House.
Saturday, 4-15 August. We rose early and hoped to
reach Gnadenhutten in time for the Love Feast, but were
unable to do so. We went on as far as we could, over the
Wolf Mountain, then over Pilgrim's Courage to the spring
at the foot of the mountain. Here David and I rested, and
then proceeded on our way to Gnadenhutten. There all
the white and brown Brethren and Sisters rejoiced greatly
to see us, and especially as they had heard from Brother
Martin, who had been in Wajomik, that I was sick. In the
evening I spoke to the brown Brethren and Sisters, and
told them of our journey, which gave them much pleasure.
Sunday, 5-16 August. After we had had a good night's
rest, and had seen all the Brethren and Sisters well and
happy, in the afternoon we left Gnadenhutten for Beth-
lehem. On the way we were delayed by a heavy rain, and
did not reach Bethlehem until an hour after midnight.
106 THE ONONDAGA HISTORICAL ASSOCIATION
GEN. JOHN S. CLARK'S NOTES ON CAMMERHOFF'S
JOURNAL.
Gen. Clark, of Auburn, had this journal translated, and
afterward sold the manuscript to the N. Y. State Library.
With others it was destroyed by fire, but I had copies of
all. I give a portion of his notes, and the dates used are
those of the New Style. Cammerhoff used both. Gen. Clark
had the first award of the Cornplanter medal for Iroquois
research (1904), as was his due, and his valuable work is
well known. He wrote little of an extended nature, but
was an authority on local matters. We owe to him our
knowledge of the Oneida fort which Champlain assailed in
1615. The diary of 1750 was translated by Miss Clara
Frueauff of Bethlehem, Pa.
May 20. He said " Reichel translates this, " Went a
short distance lower down opposite the great plain, and
pitched our tent on a knoll." It appears to have been above
the falls and below the Nanticoke town, named "Hill of
Peace."
Wamphallobank. "Several falls were Nanticoke Falls."
29. Gachanai is Lackawanna Creek.
June 1. Sto-ke Creek: "Is this Bowman's Creek?"
4. Onochsae at Meshoppen.
5. " Horned Tree " at Black Walnut or Skinner's Eddy.
6. " Dangerous Cataract;" Wyalusing Falls.
Spain might refer to Mexico or Florida.
7. Rose Meadow was Wysaukin.
8. Oskoehka is Towanda Creek, below Towanda. Jo-
seph's Heights, between Sugar Creek and Ulster. " Narrow
path," narrows at Breakneck Hill. There is now a good
road cut along the base of the mountain.
9. Long Island, at the West Branch, now Lock Haven.
10. Is Nochwaio a name for the Tuteloes? Shomoko
is Shamokin, and Anajot is Oneida.
June 12. Skehantowa (great plains) is the Iroquois
name for Wyoming. Ganhotak Creek seems Newtown
Creek, and the country as described in Sullivan's Campaign.
14. The lake is probably Cayuta. A second Sto-ke Creek
appears, and Clark gives a map and notes of vicinity of
Ithaca. Thus we have Kayeghtalagealat, (valley between
mountains), from map in Secretary of State's office; Oneida
MORAVIAN JOURNALS 107
dialect. Ganiataregechiat, which A. Cusick defined " From
here we see the lake," a first good view, etc. Nochwaio,
(place of flags) he thought was Cayuga inlet; Notantakto
(to go around the bend), Six Mile Creek; Nogaene, Fall
Creek; Gaheskao, Great Gully Brook; Neodakheat, (head
of the lake) Ithaca ; Sto-ke, Butternut Creek ; Tianontiaou,
eastern base of Saxon Hill; Tschochnioke, Taughanick
Creek.
16. Tschochniees, probably Payne's Creek; Gientachne,
Salmon Creek.
17. Ganiatarage, on Backus place, IV2 m, north of
Union Springs. Tiuchheo or Tichero. Among unidentified
sites in Cayuga Co. was one on lot 95, Fleming, east side of
Wheeler's Creek, 2 m. southwest of Fleming Hill. One a
mile southwest of Fleming Hill, and still another a mile
west.
27. Ondachoe he thought was on Sheldrake Point. The
stream was on Fatzinger's farm in Fayette, 8 m. from
Cayuga Lake. Ganazioha was Kendig's Creek. 2 m. from
foot of the lake.
28. Old Ganechstage was at White Springs farm,
south-west of Geneva; Onnachee, 41/2 m - west of Flint
Creek ; Otochschiaco, now Fall Brook, Hopewell.
29. Lake Onachee, or Canandaigua.
July 1. Lake Noehnta, Hemlock Lake, creek the same.
Another creek at Livonia. Ohegechrage was Conesus Lake.
2. Here Tgarihontie is said to have been adopted by the
Senecas.
26. " We have evidence here, very conclusive, that
Ganatocherat was on the north side of the river, opposite
Wellsburg." An evident error.
REV. WM. M. BEAUCHAMP'S NOTES ON
CAMMERHOFF'S JOURNAL.
May 28. Gajuku sometimes appears for Cayuga village.
Most of the Moravians had Indian names, and Martin
Mack's was Ganachragejat (one who heads a troop) . Ske-
nantoa (great plain) was Wyoming, equivalent to Shenan-
doah. The early form of Wyoming was Wajomik. The
Tuteloes once lived in North Carolina and Virginia, but are
now extinct. They were allied to the Saponi tribe, and both
108 THE ONONDAGA HISTORICAL ASSOCIATION
came north before 1750, and first came to Shamokin, then
to Waverly, N. Y., and then to Cayuga Lake,
29. The Delawares were tributary to the Five Nations,
and were moved about at pleasure. Aquanoschioni is a
variant of the Onondaga term for the Long House or confed-
eracy, which is Konosioni, the real or original house. To
this the Tuscaroras were added, as we build a woodhouse,
but their chiefs are not mentioned in the great condoling
song. Tohekechnati was the Black Prince, who died in
1749.
30. Peach and apple trees were soon planted by the
Indians. Gnadenhutten (tents of grace) was a favorite
Moravian name, and five successive villages were so called.
June 1. Stoke Creek, perhaps from Atoge (north) or
Atoka (cranberry), Tenkhanneck is now Tunkhannock.
June 4. Otcongoe or Ote-kon (magic charm or power) ,
from otcon (spirit) and goa, (great) from his reputation.
6. The nation differing in speech from the Iroquois
and Delawares, was probably a tribe of the Andastes, as the
Oneidas could hardly understand them. As these occupied
the Susquehanna at an early day, the Iroquois could hardly
have met another nation there. The comment on the Tus-
caroras is judicious. The Shawanese (southern people)
were a wandering people, thought to have once lived in New
York, the Iroquois expelling them, and later south of the
Cherokees and Catawbas. They are the Satanas of Colden.
8 Tioga was a frequent name, meaning the forks of
two large streams. About this time Weiser thought the
Zisagechrohne, or Missisauguas (big mouth) had about
2400 warriors, but this is a large estimate. Their name
refers to the mouth of their river. Onohaghquage (place
of hulled corn) is now Oquaga.
9. They took the Chemung branch and came to Gana-
tocherat (village at the end), the last of the Cayuga towns.
This was on the flats southeast of Waverly. Zonesschio is
Geneseo. It means a beautiful valley.
10. Maquais for Mohawks. Ana jot or Oneida, here has
the French sound of Oneiout. There is yet a place on the
Chemung, not far from Waverly, known as Tutelo or Tute-
lar, which seems the place mentioned across the Chemung.
It is a moderate walk from the Chemung to the Susquehanna
near Waverly.
MORAVIAN JOURNALS 109
12. Gallichwio (a good message) was the name given
Cammerhoff, April 15, 1748. In the Seneca form this is
one title of Handsome Lake, the prophet. Horses were much
used at this time by the Indians. Gen. Clark thought Gan-
hotak was Newtown Creek, but this is too far west and
Wynkoop Creek seems better. It may be derived from Ga-
hato (log in the water) , Morgan's Seneca name for the Che-
mung.
13. David did all the fishing and hunting. Kassickahe
(to make a high forest) from the tall trees. Painted posts
had many uses.
14. Ganiatarenge (at the lake) is now Cayuta Lake.
Cataraqui (fort in the water) is sometimes applied to Lake
Ontario and St. Lawrence River. The Seneca name for
Ontario was Lake Niagara. Tiochtiage is the name of
Montreal, and Tekiatantarikon (double mountain) that of
Quebec. Another Sto-ke Creek appears, with the same
meaning. The Ohio could be reached with canoes by a short
portage to Chautauqua Lake.
Etachioni is the wild mandrake or May apple. Tianon-
tinaou is the eastern base of Saxon Hill.
15. Untagechiat has been denned as the hill from which
a fine view is had, equivalent to prospect hill, but I would
render it, end of the mountain, as being more literal. No-
chwaio (place of rushes or flags) is Cayuga inlet. Notan-
takto (to go around the bend) is Six Mile Creek. Nogaene
is Fall Creek. Ganiataragechiat (end of the lake) at Ithaca.
Morgan has a variant, Neodakheat, with the same meaning.
Like all distances in this journal, Cayuga Lake is made too
long. Tschochnioke is Taghkanic Creek, where the main
fall is 216 feet high and a mile from the lake. The rare
duck hawk breeds there. Onochsoe is a cave.
16. The French Indians may have been captive Hurons
or merely Indians from Canada. Zeisberger gives Tioch-
tiagega as the Onondaga word for French, derived from
the name of Montreal. Gientachne is Salmon Creek. Gata-
bes for Catawbas. The Iroquois had long wars with them
and the Cherokees. Tshochniees on Payne's Creek. Ga-
heskao or Great Gully Brook. In Onondaga this would be
great arrow. This village was Cayuga by name.
17. Tiucheo or Tioherio is river of rushes, an old name.
Sannio, by a change of persons would be Gannio, to pass the
110 THE ONONDAGA HISTORICAL ASSOCIATION
river in a canoe, and a ferry there was needed by foot pas-
sengers. Ganiatarage varies in form and one letter changes
the meaning.
18. Garontanechqui (horse) may be Crane's Creek or
another large stream. Lake Ahsgo or Owasco (bridge over
water) is 12 miles long and has a broad sandy beach. The
largest clay pot ever found in New York was recently ex-
humed there, but is pre-Iroquoian. Sganiatarees (long
lake) or Skaneateles lake, is 15 miles long, and they fol-
lowed the trail east to Nine Mile Creek, near the present
trolley line. A Cayuga chief, whom they met in the morn-
ing, had the frequent local name of Sagogechiatha, (he
keeps them awake) borne by Red Jacket, who probably had
a Cayuga father.
19. The "French Camp" was near the spot where the
electric road from Auburn reaches Nine Mile Creek. The
first Prince's Peak is between this creek and Cedarvale, and
the second between there and Onondaga Valley, which they
reached near Dorwin's Spring. Canassatego's house was
very large and the English flag showed his partisanship.
Indian women made a frolic of hoeing corn. Messages were
intoned. Both names for the Nanticokes mean Tide Water
People, but referring to a bay. Swatane was Shikellimy's
Oneida name. Thachnechtoris and Sojechtowa (John Shi-
kellimy and James Logan) were his elder sons.
20. Zinschoe or Swenochsoa (house on a bank) is On-
ondaga Creek. When Weiser came, a few weeks later, but
one house remained east of the creek.
24. A bronze tablet on St. James' Church, Skaneateles,
now amrks the site of "The Pilgrims' Hut at St. John's
Beach." Their journey was about 16 miles.
25. At Owasco Lake the spring was east of the sandy
beach. Cittamun is a Delaware word, properly Psindamun
(roasted meal).
26. The elm bark straps, braided by Indian women,
were very strong and may still be had. They are passed
over the forehead or shoulders to the burden behind.
27. Iroquois mortars are sections of large logs, about
30 inches high and deeply hollowed at one end. They would
serve as tables by reversing ends. Deidrich Willers thought
Ondachoe was on Sheldrake Point, which seems too far
south. The town is said to have been "in the west," and
MORAVIAN JOURNALS 111
may have been in Varick. He thought they landed on lot
51 in Fayette. Canoga, Red Jacket's birthplace, is not men-
tioned. He made Golden Brook the present Silver Brook,
lot 27, and thought Ganazioha (where there is sand) was
Kendig's Creek. Nuquiage was on Rose Hill farm, and gave
a Cayuga name to Seneca Lake. Tionctora is Cross Lake,
properly given as Tionctong afterwards. Charlevoix
called it Tiocton, and J. V. H. Clark, Teungtoo. The Onon-
dagas now know it as Teu-nen-to, (at the cedars) .
28. Ganechsatage is the same as Kanadesaga (new
settlement village), variously spelled and often removed.
The old town had been at the White Springs, l 1 ^ miles
southwest of Geneva, and later was at that place. Hon.
George S. Conover made many valuable notes on these sites.
It was not a town destroyed by DeNonville, but replaced
one. Onontio (great mountain) was the name given Gov.
Montmagny of Quebec, and continued as a title. Axo-
quenta is now Flint Creek. Onnachee or Onaghe was on lot
20, Hopewell, and in this journal only was Canandaigua
Lake called after the town, which was on the south side of
Fall Brook, then called Otochschiaco, (bilbery or red bear-
berry.
29. The bridge differed from the one at Onondaga.
Canandaigua is the last of the "finger lakes," tributary to
Seneca River, and this is the first mention of the village as
Ganataqueh (chosen town). Earlier travelers have men-
tioned the clan totems on houses.
30. Hachniage or Honeoye (finger lying) was also the
name of the lake and falls. Asseroni (makers of knives)
was a name for the Dutch, applied to others.
July 1. Oil Spring had an early fame, and was a later
Seneca reservation. Hemlock Lake and creek were called
Noehnta, a corruption of Ohneta, hemlock, and Conesus
Lake Ohegechrage.
2. The Twightwees were Miamis. Indian ladders were
notched posts
4. Fish were often shot with arrows.
9. The pheasant of some States is the partridge of
New York.
14. From the creek Onondaga Lake has here the name
of Zinochsae.
112 THE ONONDAGA HISTORICAL ASSOCIATION
17. "Corn and chestnut oil." The Indians were fond of
nut oils.
20. Canassatego died soon after, and Cammerhoff the
following year.
22. Iroquois canoes were usually made of elm bark.
27. Stroud, a cloth made in England for Indian trade.
DIARY OF J. MARTIN MACK'S, DAVID ZEISBERGER'S
AND GOTTFRIED RUNDT'S JOURNEY TO
ONONDAGA IN 1752.
As Mr. John W. Jordan, Librarian of the Pennsylvania
Historical Association, has already published Mack's diary,
with notes, this will be partly summarized. After Cammer-
hoff's trip in 1750, nothing was done till 1752, when Mack,
Rundt and Ziesberger went to Onondaga by way of Albany.
The latter two were to remain and study the language, while
Mack's stay was to be brief. He was born in Wurtemberg,
April 13, 1715, went to Georgia in 1735 and to Pennsylvania
in 1740, was largely employed in missionary work, and died
in Santa Cruz, W. I., Jan. 9, 1784. Charles Gottfried Rundt
was born at Konisberg, May 30, 1713, came to New York
in 1751, and died in Bethlehem, Pa., Aug. 17, 1764. David
Zeisberger was chosen to compile a lexicon, which, in Eng-
lish, German, Delaware and Onondaga, as prepared by him,
was published in Cambridge, Mass., in 1887. Though im-
perfect it contains much of value. The words seem quite as
often Mohawk as Onondaga.
"After leaving the singing service," July 26, the party
left Bethlehem, arriving at New York July 30, and leaving
there on a sloop, Aug. 3d. They were in Schenectady on the
11th, and next day came "to Williams' fort, a Maqua town,
where many Indians live, who were baptized by a minister
of the church of England, by name Ogilby. We found but
few at home. Conrad Weisser's son resided here last sum-
mer, to learn their language." At another time also the
Moravians called Fort Hunter, William's fort.
On Sunday, "we were obliged to rest all day."
On their way on Monday, "we left the Low Dutch and
entered the High Dutch settlements," stopping 8 miles east
of Canajoharie, the Indian town.
"Tuesday, August 15. ... At 8 o'clock reached
Canajoharie, a Maqua Indian town, where Bro. David and
MORAVIAN JOURNALS 113
Post were arrested seven years ago, and carried to prison
in New York. Bro. David showed us the house in which
they then lodged. . . . The castle, which was built dur-
ing the last war, is half a mile from the town. . . .We
continued for eight miles through the woods until noon,
when we came to the Great Falls. ... In the after-
noon we crossed over the river. . . . Here we met
about one hundred Indians, mostly from Ana jot and Cay-
uga, who live in these parts and dig roots, which are very
good in all kinds of sickness. The Indians sell them to the
people hereabouts, or exchange them for goods with the
traders."
"Wednesday, August 16. . . . About 10 o'clock
reached the last house between here and Onondaga, where
we found many Indians. . . . After being here half an
hour the Indians that we met yesterday arrived, and with
them the chiefs of the Oneidas. . . . We heard that a
large party of Indians lay drinking near the river side,
about half a mile from here, and near where we must cross.
. . . In the afternoon the chief came to us and inquired
as to our business in Onondaga. Bro. Hill told him the
whole object, but he did not seem satisfied and left us. Dur-
ing the evening the chief of the Oneidas, and a Seneca" came
on the same errand. Explanations were useless. "They were
very bitter, and told us several times, 'Don't you take it up-
on you to go any further, for if you do you will see what will
come of it ; for we have heard no good of you, and have been
charged not to let you go any further ; therefore you shall go
back to-morrow.' The Oneida chief, who was at the Council
two years ago, was not with them." A conference was
agreed on for next day.
The Germans in the house told them it would be impos-
sible for them to go on saying "Nine years ago there were
also two persons who had a mind to go to Onondaga to learn
the language, but the Indians sent them back, and if they
had gone there they would have been killed," referring to
Anton and Pyrlaeus.
"Thursday, August 17. — The four Oneida chiefs met this
morning, with twenty of their nation and a chief of the
Tuscaroras. We then went to them, when they immediately
bade us sit down." Explanations were heard "with great
attention. A chief then asked whether we had a belt of
114 THE ONONDAGA HISTORICAL ASSOCIATION
wampum to the Council at Onondaga. Bro. David replied,
'No, but we have some strings of wampum.' These were
handed to them, and explained according to the instructions
given us at Bethlehem."
The result was good. The chief said : "You may go on
to Onondaga, and lay your proposal before the Council. This,
we chiefs say to you ; ye may go in peace, and we are glad
that we have heard of your affair."
"The chiefs ... at parting called us 'their breth-
ren,' and also told us their names, being Huyenjot, Hach-
tachguosde, Tgawio, Onontio, Guntaantie, Kontartie, Sati-
unganichnarontie, Ognico, Iagotisgenogechtie, and Iago-
thonto, the speaker. They also informed us that on our way
up we must pass through several towns, among the first
two Tuscarora towns, where we should tell the chiefs that
the Oneidas knew of our going to Onondaga. At the last
town a chief would go with us and hear our proposals. Upon
proposing to them that two of their chiefs should go with us,
they replied that it was not necessary, for they had listened
to and know our message already, and you may appeal there-
to if you are asked about us. We observed, however, that
they sent out messengers, and soon after learned that they
were sent to the Cayuga and Seneca country, to tell the
chiefs to appear at Onondaga, to hear the message of the
Brethren."
They took leave of their German host, who was amazed
at the change in affairs. "By night we reached a fine creek,
by the side of which we refreshed ourselves, and after a
happy singing hour went to rest under the trees."
"Friday, August 18. — .... We set forward
early this morning. ... At noon we met an old Seneca,
who informed us that he had been appointed, by a mes-
senger to accompany us to Onondaga. In the afternoon it
rained in torrents. Two hours before night we reached
Ana jot, where, finding only a few women at home, we con-
tinued on to Ganatisgoa, a Tuscarora town. Here we found
almost thirty houses, large and regularly built, with a wide
street through the middle of the town. We soon obtained
lodgings in a hut, and were joined by two old Senecas,
who had been hunting not far from hence, and were also
on their way to Onondaga.
"Saturday, August 19. — The watchword. ... In
MORAVIAN JOURNALS 115
the morning the Tuscarora chief who lives here, came to
see us, and told us that yesterday he had received an ac-
count of the matters we had to lay before the Council at
Onondaga, from the Oneidas. Being lame and unable to at-
tend the Council, he requested us to tell him of our matters,
which we did, to his great satisfaction. The Senecas started
with us. Before noon we came to a few huts occupied by
some Tuscaroras, and in the afternoon to a town of the
same tribe. The Senecas stayed here all night, and told us
that they would overtake us in the morning. We went on a
little farther and lodged in a cold and dark wood." A huge
tree fell close beside their fire, but they closed the day with
a singing hour.
Sunday, August 20. — The Senecas joined them at 8 in
the morning. Lodgings were bad and Indians drunk. "At
noon some Indians belonging to Onondaga met us. We then
came to a place where many posts were standing, from
which we concluded that a town must have stood there form-
erly. The old Seneca told Bro. David, that when he was a
child of eight years of age, Onondaga stood on this spot, but
was burnt by the French. In the afternoon, between 4 and
5 o'clock, with the Watch words. ... we arrived at
Onondaga. We were taken to the hut of a chief, who was
absent and did not return until evening. Several chiefs,
hearing of our arrival, came to visit us. We also learned
that some of the chiefs had gone to Canada, and would not
return until autumn.
Monday, August 21. — Many visitors called on us this
morning ; among the rest a very old chief, who told us that
the Council would meet during the day, and would listen to
what we had to tell them. In the afternoon we met the Coun-
cil, but found only Onondagas present. To them we related
the object of our visit, and gave them one string of wampum
after another. When we finished, the wampum was re-
turned to us by a chief, who said : 'We only had a mind to
hear what you had to offer. We will let all, both Cayugas
and Senecas that are called hither, come, and then you shall
declare your matter publicly, that they may also hear it,'
which was according to our desires.
Then a servant laid an affair relating to the Catawbas
before the Council. First of all, the servant laid an instru-
ment, which they use in time of war, at the feet of the
116 THE ONONDAGA HISTORICAL ASSOCIATION
chiefs, declaring at the same time that the Catawbas would
now fain have peace with the Six Nations. Next he laid
down a pass, which the Catawbas had brought from the
Governor of Charleston, sealed with the King's seal. This
they handed to Bro. David to read to them. The contents
of it were to this purport: The Governor desired the Six
Nations to be willing to make peace with the Catawbas, as-
suring them that the Catawbas would faithfully keep to it.
He also set before them the harm that arises from their be-
ing at war — that both were only weakened thereby — and yet
they are children of the same land. The Governor in every
article called the Six Nations "Brethren." In conclusion, he
assured them that the Catawbas were true friends of the
English. The chiefs then asked us what we thought of the
matter. We replied: "It is good; we find nothing bad."
They appeared satisfied with our opinion, and from their
conversation it is likely a peace will soon be concluded. All
night long it was very noisy, as many of the Indians were
drunk.
Tuesday, August 22. — We were awakened early this
morning by many drunken men and women coming into our
hut, but when they commenced to fight among themselves
we thought it prudent to withdraw, and passed part of the
day in the woods. In the afternoon one of the Seneca chiefs
visited us, from whom we learned that they thought of
leaving for their town to-morrow. Upon hearing this Bro.
David went to the Onondaga chief. He began of himself
to make excuses, that he had been unable to call the Council
together to-day, because so many Indians were drunk, but
he hoped it should be done to-morrow. Then Bro. David
said : "I have heard that the Senecas that are here Will leave
to-morrow, which we shall not like. We would rather that
they should hear our matters." The chief then promised to
speak to the Senecas. After dark the chief came to us, and
told us that the chief of the Cayugas had arrived, upon
whom the whole affair had waited, and that the Senecas
would also stay to attend the Council.
Wednesday, August 23. — In the forenoon a chief came
and told us that the Council would assemble in the hut
where we lodged, which it did. There were about thirty
present, among whom there were four Senecas and the
Cayuga chief; the rest belonging to Onondaga. We were
MORAVIAN JOURNALS 117
placed next to the Cayuga chief, as Bro. David understood
their language best. He was quietly told of the object of
our visit, and what every string of wampum meant. Then
he desired the Council to attend, and taking the first string
of wampum, he sang in the Indian manner the names of all
our Brethren, mentioning at the same time Bro. Johanan
as a great and mighty man. "These men," he continued,
"are sent by Bro. Johanan, T'girhitontie, T'garihontie,
Anuntschie, and the rest of the Brethren on this side and on
the other side of the great water, to bring good words to the
Six Nations. They know that the chiefs of the Aquano-
schioni will take all in good part." Then the string of wam-
pum was hung on a pole, with the usual Juheh! of all
present.
"The second string was then taken up: "Gallichwio," he
continued, "had gone home, and that the Brethren would let
the Six Nations know how dear he was to us, that we loved
him much and them also — that he loved the Indians very
much." .... Then was the string hung upon the
pole, and the Council sung Juheh! The third string was then
held up, and he sang as follows: "That T'girhitontie,
Anuntschi, and Anousacheri — who was present — had re-
turned from over the great water, and brought salutations
from T'garihontie and Johanan his father."
Our message being ended we delivered our presents to
the Cayuga chief, when he said : "T'girhitontie, Anuntschi
and his Brethren had sent presents." These • were two
pieces of linen, each 22 yards, some thread and tobacco.
They were laid, being a present, upon a blanket. They then
conferred together, when two servants took the presents
and divided them into three parts. Then the chief arose,
gave one part to the Cayugas, another to the Senecas, and
the third to the Onondagas. The latter was again divided
into two— one part for Upper, and one for Lower Onondaga.
Our strings of wampum were divided in the same manner ;
whereupon the whole was confirmed with a loud Juheh! We
were then told that the chiefs would meet and consider our
message, and they would give us an answer to-day. They
then took leave, shaking hands with us all.
About four o'clock the Council again assembled. We
were desired again to sit by the Cayuga chief, whereupon
he took a string of wampum in his hand and lifted it aloft,
118 THE ONONDAGA HISTORICAL ASSOCIATION
saying, "We have heard and understood that our Bro. T'gir-
hitontie, Anuntschi and Gallichwio, with those over the
great water, among whom there is a great man who has the
affairs of the Brethren in hand, send good words to the
Aquanoschioni. Brethren we have heard and understood
all. We are glad and thankful that theyhave sent Ganach-
gagregat, Anousseracheri, and the white Brother (Rundt) .
It rejoices us to hear that thou and thy Brethren are well,
and sit in peace by your fires." Then he handed us the
string of wampum.
Taking up the second itring he said : "T'girhitontie, thou
and thy Brethren, and those over the great water, inform us
that our and your Bro. Gallichwio went home a year ago.
Now, Bro. T'girhitontie, the Aquanoschioni say to thee,
use thy best endeavors to find us such another person among
thy Brethren, for we know that Gallichwio truly loved the
Aquanoschioni — in whose heart was no guile." This was
confirmed by the whole Council with a "Juheh." The string
of wampum was then handed to us.
With the third string in his hand, he continued : "Bro.
T'girhitontie, thou hast let us know that, together with
other Brethren, thou hast been over the great water and art
now come back, and hast brought salutations from our Bro.
T'garihontie and his father Johanan. Thou must salute
them from us, the united Six Nations. Bro. T'girhitontie,
thou hast also assurred us that the brotherhood between us
and you stands fast, and you hold it fast. We also hold it
fast." Here the speaker locked his hands together and
lifted them up ; showing how firmly they kept the covenant.
"Thus minded," said he, "were all the chiefs of the Six
Nations," which was assented to by all present. Then they
delivered to us the string of wampum.
Next he related that Bro. Gallichwio, two years ago,
made a proposal of two Brethren living among them and
learning their language: "And as thou, Bro. T'girhitontie.
and thy Brethren, havo again taken this matter in hand,
we think wisely, and have sent Bro. Anousseracheri and his
white Brother, whose name we do not know (Rundt) ; we
are pleased, and think that a good work is set on foot there-
by. It shall be as you desire, as all the chiefs are of the same
mind. The two Brethren shall live a couple of years among
us and learn the language, that we may tell one another the
MORAVIAN JOURNALS 119
thoughts of our hearts. Then they may go to the Cayugas
and reside there some months, and also to the Senecas."
When he finished a string of wampum was handed to us,
and the whole was confirmed by three "Juhehs," in which
we joined.
It was suggested that the two Brethren should visit the
houses in the town, and whenever they have an opportunity,
to converse with the Indians. When the Council meets they
may attend, so as to learn the ways and manners of the
Indians in propounding any matter ; that when the Brethren
have a message for them, they may know how to deliver it.
The chiefs asked us where we wished the two Brethren to
live, while they remain in Onondaga? We replied, "we have
not thought much about it, but would leave it to the Aquano-
schioni, and take their advice." "It is well," said they, "for
we have not considered about it, but will do so soon, and
give you an answer before Ganachgagregat goes away."
They also spoke about the maintenance of the Brethren,
and said, "If the Brethren will frequently visit in the houses
they will be supplied with victuals, but especial care shall
be taken of them where they lodge." When all was con-
cluded, the servants brought in two kettles of boiled Indian
corn, when we ate socially together.
We have been thus far well and happy, and have not seen
in any one a dark look, nor heard a contrary word. They
have acted toward us in a brotherly manner. Even the
children were quite free with us. We wished that our
Brethren, who were engaged in our work among the
heathen, could have been present at the Council. . . .
Thursday, August 24. — This morning we were visited by
several Indians from the next town, five miles distant from
here. Some of them were present at the Council. The
women were friendly, invited us to come to their town, and
gave us apples. Our friends, the Seneca chiefs, returned
home to-day. Their names are Thagachtatie, Julchcotanne,
Ataneckenni, Thojanorie; the Cayuga's, Giottononannie.
The names of the Onondaga chiefs are Otschinochiatha, the
thick, Ganatschiagajio, and where we lodge, Garachguntie.
In lower Onondaga are these chiefs, Zargonna, Ganochronia,
and the Tuscarora, Thequalischki.
Friday, August 25. — Our matters being so far advanced,
we considered together about the return of Bro. Mack to
120 THE ONONDAGA HISTORICAL ASSOCIATION
Bethlehem. The head chief sent for us, as he had something
further to speak about. When we entered his hut he bade
us sit down, and asked if Ganachgagregat would leave to-
day. We told him that he would, and that we would go with
him to Anajot and then return. He then said, "Very well.
We have spoken together about the residence for the two
Brethren, and as soon as they return they may select a house
to their own mind, for the doors of all stand open. They
have full liberty to go where they will, and live where they
please." We thanked him and then retired.
In the afternoon we visited the chiefs and many of the
Indians in their huts, and the chief with whom we lived
ordered some victuals prepared for us. Two hours before
night Bro. Mack set out for Bethlehem, with Bro. David and
Rundt, who go part of the way. When we had walked six
miles we came to a fine creek, where we staid all night.
Bro. David caught eight fine trout, which we ate for supper.
Before lying down to rest we kept a happy singing hour. . .
Saturday, August 26. — After praying and singing we at
once started on our way, hoping to reach Anajot to-day,
which is 45 miles from Onondaga. At 10 a. m. we reached
the first Tuscarora town, Ganochserage. The chief there
called us into his lodge and treated us to Quashes and Pump-
kins. After partaking we traveled on, passed several Indian
houses and also met several Indians.
Two hours before dark we reached the second Tuscarora
town, Ganatisgoa. The Indians are nearly all away, hunt-
ing roots. At evening we came near to Anajot, but as we
wished to be alone together, we selected an agreeable spot
and remained there all night. We kept a blessed Lord's
Supper together, and then retired to rest.
Sunday, August 27. — Having rested well, we arose early
and sang some verses. After passing through Anajot we
came to a hill, about a quarter of a mile beyond where we
rested. Here we must part. We sang some verses, wept
like children, and blessed one another — so we parted. Bro.
David and Rundt, on their return, will visit in Anajot and
the Tuscarora towns. My eyes are not very dry, all day
long, and I cannot express what I felt at parting with my
two brethren. At night I reached Kash's.
Monday, August 28. — To-day I remained here and visited
the Oneidas who live hereabouts. Some of the chiefs were
MORAVIAN JOURNALS 121
very friendly. They gave me something to eat, and asked
where I had left my companions. When I told them, they
gave me to understand their satisfaction by friendly looks.
Tuesday, August 29. — In the morning I left Kash's, and
went down into the Maqua country. Toward night I passed
through Canajoharie town, and came Wednesday, August
30 — to William's fort. Here I learned that Conrad Weis-
ser's son had returned to learn the Indian language.
(Thence Mack went on, reaching Bethlehem Sept. 23d.
The separate Journal of Zeisberger and Rundt follows.)
Sunday, Aug. 27th. — The hour of parting from our good
Martin had come, an event we had been anticipating with
sad hearts for some days. Early in the morning we accom-
panied him to the hill near Ana jot, and took an affectionate
leave, commending him to the Lord's protection. We re-
turned to our quarters, oppressed by a great sense of our
loneliness here in the wilderness, and determined with the
Lord's help, to lessen our mutual burdens, and to stand by
each other in good and evil days. After making our packs
we pressed forward to the first town of the Tuscaroras,
Ganatisgoa, and halted at the house of the chief Sequaris-
sere, where we had lodged before. He was not at home, but
his wife shared her scanty provisions with us. Several
Indians immediately visited us and inquired as to the object
of our visit in this region. We told them quite frankly, that
we expected to sojourn in this part of the country for some
years, in order to learn their language. Our intention was
to spend some months in Onondaga, for the present, and
next year to proceed to their neighborhood, where we would
also remain for some months. They seemed much pleased
and approved of our plans.
We then proceeded to another place, where we found
two huts of Tuscaroras. An old man bade us enter and
conversed with us, wanting to know why we had come,
and where we were going. After we had answered all his
questions he expressed himself greatly rejoiced, and thought
our undertaking praiseworthy. Thence, after passing a
few Tuscarora huts, we went on to Ganochsorage, a town
of the Tuscaroras. We stopped but a short time, as there
were some drunken Indians who soon called on us, and
might have become troublesome. It being early we went
on as far as a creek, and took up our quarters for the night.
122 THE ONONDAGA HISTORICAL ASSOCIATION
After we had refreshed ourselves with some pigeons, which
we had shot during the day, and fishes we had caught in the
creek, we lay down to rest, but could not sleep because of
the gnats which tormented us.
Monday, 28th. — We made an early start and went on
through the woods, arriving in good time at Onondago.
There we returned to our former host, and remained at his
house until we had found a suitable dwelling. The inmates
of his house welcomed us warmly, and rejoiced to see us
again.
Tuesday, 29th. We went to the upper end of the town
to visit, but found no one at home, except an old man, who
was quite alone in his hut. He had never heard of us, be-
cause, as he said, he never went into the town and few
persons came to him. He concerned himself little about
what happened there, for, according to his own account,
he was not very bright, and could not understand their
affairs. Thereupon we went to several other huts, and also
visited our neighbors. We found but few at home, as most
of them were out gathering roots. Some drunken Indians
chased us on our return, so that we were obliged to retire
to the woods till they were gone.
Wednesday, Aug. 30th. During the forenoon the chief,
Otschinachiatha, came to our host, and charged him to
make an effort in our behalf to find lodgings for us in the
town, as we were strangers there, and did not know what
situation would be most desirable. David told him that we
had already been looking around, but had been unable to
find any suitable place. We felt that the chief was really
solicitous for our comfort, and cared for us like a father.
We are truly grateful to have found a man like him. After-
ward some women held a strange gathering in our house;
they threw dice in order to divide the clothes of one who
had died. In the meantime we went out and shot some
pigeons.
Thursday, August 31st. — We again visited in the town,
and called on a young chief, Anaharissa, with whom David
was well acquainted. He was very friendly, inquired par-
ticularly about Gallichwio, whose death he deeply regretted.
Later we visited Ganechwatikhe. He had seen and visited
our Brethren in Philadelphia. He did his utmost to show
us how kindly he felt toward us. He told his people much
MORAVIAN JOURNALS 123
about the Brethren, and of what he had seen and heard in
Philadelphia. Afterward we came to the house of the late
Ganassateco; it was almost deserted. We found but one
young man there. He well remembered that Ganousser-
acheri and Gallichwio had lodged there.
Several chiefs assembled in our house toward evening.
A string of wampum had arrived from Mr. Johnson, who
sent word to the Indians to gather as many roots as they
could, as he expected to be there in 10 days and purchase
them. After this message had been delivered, the chief
Otschinachiatha again brought the subject of our lodging-
place before them, and bade them consider where we should
stay. The matter was then discussed, Hatachsoka, a chief,
said that he would gladly receive us in his house, if it were
a better one, but he had nothing but a miserable hut on his
plantation. Hereupon our host, Ganatschiagaje, announced
that he would like to keep us in his house, if the rest were
satisfied. They decided that we were to remain, and com-
mended us with due solemnity to the Council, saying that
if they had any matters to confer upon they would meet in
our house, in order that we might listen, see and learn how
negotiations were carried on, when conducted according to
their method. We expressed our sincere thanks for their
kind efforts in our behalf, and felt truly grateful that they,
by their exertions, had now provided us with a home. They
advised us to do much visiting; all houses were open to us,
and we could have ample opportunity to learn and converse
with the people. We said we would certainly not fail to
do so, and would make it a point to visit faithfully. Our
efforts to obtain suitable lodgings had been quite unsuccess-
ful, and we felt truly grateful to the Lord for having thus
removed all difficulties.
Friday, Sept. 1st. Ganechwatikhe called to see us in
the morning and asked us to be his guests. We accepted
his invitation, and he regaled us with roasted pigeons and
very good bread. He seemed very kindly disposed, inquired
whether Tgirhitontie was well, and asked if Johanan and
Tgarihontie were still across the great waters, and whether
they will soon return. David related to them of our
Brethren, and told them how Tgarihontie had gone to
Greenland, and that perhaps he was now on his homeward
journey. He expressed great surprise to hear and to learn
124 THE ONONDAGA HISTORICAL ASSOCIATION
that Tganiatarechoo had crossed the great waters last win-
ter. After having conversed with him on many subjects,
we went to the house of the chief Anaharissa. He was not
at home, but the old squaw whom we found was very kind,
and at once entertained us with nut oil and salt. From
there we returned to our quarters.
Toward evening the chief Otschinachiatha came to see
us. He despatched our host, Ganatschiaga.je, with a string
of wampum to Mr. Johnson, to bring him the message that
he might come whenever convenient. He mentioned what
he should bring, and what things were most needed by the
Indians. He, however, forbade his bringing any strong
drink, except what was needed for his own use, as they did
not wish to have the Indians get drunk. The chief also told
him to tell Mr. Johnson that two of the Brethren from
Tgirhitontie were here, and that they had brought only good
tidings from our people, and that he hoped to hear the same
from him. In the evening we spoke to our host about our
sleeping-places. We proposed making them more com-
fortable with boards, which we would procure in the woods,
an arrangement of which he fully approved.
Saturday, 2d. — We spent the day quietly, though there
was much going on out of doors. In the evening some
French traders came to our house, but when they saw it
was fully occupied they left, without saying a word to us.
Sunday, 3d. — The French traders came to our house
early in the morning. They could not understand English,
but one of them could speak the Maquai language quite
well. They asked the Indians what kind of people we were,
and where we came from. They gave them as much infor-
mation as was necessary, and the traders left us perfectly
undisturbed. Because of the disturbances in our house,
on account of the great number of strangers, in the after-
noon we went out into the woods to gather roots, in order
to be able to buy several blankets, as the nights were grow-
ing cold. David was in great danger of being bitten by a
rattlesnake in the woods. It occurred to him that it would
be well for him to be careful of snakes, and as he looked
down a rattlesnake thrust its fangs toward him, and looked
very angry but could not reach him. On our arrival at
home we found that the French traders had taken lodgings
MORAVIAN JOURNALS 125
in our house, and had begun to carry on their trading. We
kept to ourselves and no one annoyed us.
Monday, Uh. — There was much disturbance going on
in our house to-day, for all were engaged with the traders
and the house was continually filled with Indians. No one
troubled us and we preferred remaining quietly at home, as
there were drunken Indians in the town. With the roots
which we had gathered we bought a blanket from the trad-
ers. In the evening a few Indians who had come with the
traders from Canada, conversed with David, and told him
of their mode of worship and their priests. They spoke
highly of them and their kind treatment of the Indians.
They were both Onondagas ; one of them lived in Canada ;
the other spent most of his time there. They said that they
had lately heard that the English laid claim to a town in
Onontio's country, and this fact would most likely occasion
a war in the spring. David assured them that he had
heard no such report and did not credit this one, as many
falsehoods and evil reports were circulated about the Eng-
lish among the Indians, and it was unwise to believe them.
Tuesday, 5th. — We went out visiting and called on Gan-
echwatikhe, with whom we conversed about the Brethren,
a subject which he himself introduced. He told us that he
thought of visiting them next summer and inquired about
the nearest way. David advised him to go by water as
far as Wajomik, where the Nanticokes could certainly give
him exact directions, as they were well acquainted with the
Brethren. On this occasion we told him that many of the
Nanticokes had recently visited Bethlehem, and had been
much pleased with it. We afterward went to our lodgings.
Wednesday, 6th.— There was much coming and going
of Indians in our house, but we remained quiet and undis-
turbed.
Thursday, 7th.— As soon as we arose we heard great
weeping and lamentations by the members of oar house-
hold. Shortly afterward a number of old women assembled,
and began to weep and moan most pitifully. The reason
for all this was because one of their relations had died dur-
ing the night, and now, for a certain time they were to
lament every day at sundown, and every morning at sunrise.
We went into the woods to dig roots, and returned in the
evening.
126 THE ONONDAGA HISTORICAL ASSOCIATION
Friday, 8th. — The trader departed with his wares, and
the house returned to its usual quiet. We spent the day
writing.
Saturday, 9th. — We enjoyed a quiet morning together.
In the afternoon we visited the chief Hatachsoka. We met
an Indian whose acquaintance David had made in Shamokin.
He was much surprised and pleased to see us. From there
we returned to our lodgings and passed a quiet evening to-
gether.
Sunday, 10th. — We intended to visit in the town, but
learned there was much drinking going on there, so we con-
cluded to remain at home. In the afternoon some warriors
set out, after having gone through various ceremonies,
sung their war song and fired a great many shots. They
marched through the town in order to make a display ot
their whole procession. David went to the creek and suc-
ceeded in catching some fish. The Indians were surprised,
as they were not in the habit of catching any here. He
shared them with our hostess.
Monday, 11th. — We went to the woods to gather roots,
and bought shoes and a few necessary articles from some
French traders who had arrived.
Tuesday, 12th.— We visited the chief Hatachsoka, who
takes great pains to teach us the language. David con-
versed much with him, and put down a number of words.
Thursday, lAth. — We visited several huts, but found few
of the inmates at home, as they had gone to gather roots.
We therefore soon returned to our lodgings.
Friday, 15th. — Several chiefs assembled in our quarters.
They had received a string and belt of wampum from Can-
ada, with the news that one of their number had died there.
The belt signified the announcement of the death, and the
string expressed the desire that the Council might not think
ill of the chiefs in Canada because of the occurrence. After
they had duly considered the subject with each other, the
chief Otschinachiata asked David whether he had perfectly
understood the matter, and he then explained it to him in
particular, whereupon they partook of a meal together and
then separated. We then went into the woods, where David
split some boards for us, and Bro. Rundt gathered roots.
Saturday, 16th. — We went into the woods in order to en-
joy a time of quiet meditation, to-day being a special day
MORAVIAN JOURNALS 127
for prayer and thanksgiving among our Brethren. As we
were caught in a shower we hastily built a hut which served
as a shelter. We prayed fervently that the Lord might
make Himself known to this Nation, among whom we dwell
and claim many among them as His children. Toward even-
ing we returned home and spent a quiet evening together.
(No journal for several days.)
Tuesday, 19th. — We spent another quiet day, making
ourselves acquainted with the people and their language.
Wednesday, 20th. — There was much drinking going on
in the town. We went into the woods to gather roots. Many
half drunken Indians called. They were all good humored
and did not molest us.
Thursday, 21st. — David went out to shoot game for the
household. A great many drunken Indians gathered around
the house in the evening, and kept up such a noise that we
slept little during the night. However, we felt sure of the
Lord's protection.
Friday, 22d. — A wild scene presented itself to our eyes in
the morning ; many intoxicated Indians went in and out of
our house. Our host advised us to remove our guns and
axes, as there were a great many drunken Indians in the
town, who were greatly excited by strong drink, and it was
very probable that they would eome hereabouts. We at
once resolved to spend the day in the woods and thus avoid
them, a plan which met with the approval of our hosts.
We started with our gun, axe and kettle, and first of all
went hunting, in order to get some provisions, as we had
fared scantily during the last few days. After having been
successful in securing some game, we entered a very wild
cedar swamp and camped near a creek, to which we gave
the name of Cedar Creek. Here we enjoyed a meal and
rested until toward evening, when we returned and found
that the noise and confusion had greatly abated.
Saturday, 23d. — As most of the inmates of our dwelling
went to Tiojataiksa, the nearest town, and there was much
drinking and carousing still going on, we remained at home
and spent much of the day writing. We were truly thank-
ful to have found lodgings in the quietest dwelling in the
town, where there was but little or no drinking going on,
a great exception to the generality of the houses, in most of
which many were drunk. Our house was at some distance
128 THE ONONDAGA HISTORICAL ASSOCIATION
from all the others, so that we experienced but little annoy-
ance of any kind.
Sunday, 24th. — We spent a quiet Lord's day until toward
evening, when suddenly the house was filled with drunken
Indians, who kept up their savage yells through the whole
night. We commended ourselves to the Saviour's keeping,
and rested in the assurance of His watchful care.
Monday, 25th. — Drunken Indians overran the house dur-
ing the whole day. They, however, seemed kindly disposed
toward us, especially the men, who did not molest us in
any way. A few of the women found fault with our pres-
ence, and wanted to know what business we had here. David
asked them if they did not know that we had been staying
here for some time? They said they had been in perfect
ignorance of our sojourn. David then told them that their
ignorance was of no consequence, as the chiefs of the town
had been fully informed, and that was sufficient ; they might
make all their inquiries about us of them, whereupon they
left us.
The chief Otschinachiata then visited us; he was half
drunk, but showed himself very friendly. He spoke in high
terms of Gallichwio, saying that he had been a truly good
man, without deceit. He lamented his death greatly, and
said that the great God, who has His dwelling place up in
the heavens, had allowed two of our best men to die, viz:
Gallachwio and Ganassateco; he wanted to know whether
we thought that was right. The chief said that God might
have permitted them to remain longer among us. After-
ward he spoke of Tgirhitontie, and wanted to know why he
did not visit them. David told him that he was much
engaged at home. The chief urged his coming in the spring,
as they had not yet made his acquaintance.
Tuesday, 26th. — We went visiting across the creek,
where we saw that there were no drunken Indians. We con-
versed much with the chief Hatachsoka concerning our
Brethren. He would like to visit them in the spring. On
our arrival at home the chief Otschinachiata again visited
us in a half drunken state. He talked much of Tgirhitontie
and our Brethren, and showed himself very friendly toward
us. Finally he inquired for Bro. Rundt's name ; as he could
not pronounce it, he said he should be named Thanera-
quechta, of the tribe of the Great Turtle. He then took leave
MORAVIAN JOURNALS 129
of us, after having talked for several hours. We retired
to rest with grateful hearts.
Wednesday, 27th. — David performed the surgical opera-
tion of bleeding a sick Indian. Twenty warriors started
out, and at the moment of their departure they fired off
their guns, and created a great sensation. In the after-
noon David went off deer hunting with one of our Indians.
In the last house of the town he found a Low German, who
lay there sick. He was greatly rejoiced to see a white man.
David could not remain, but promised the man to visit him
again.
Friday, 29th. — We visited the Indians living at the lower
end of the town, and came to the house of the chief Sori-
chona, who was very friendly and conversed freely with
David. We then called on the sick German, whom the In-
dians declared to be weak-minded ; his disconnected conver-
sation led us to thing that their opinion was correct. He
had come here from Oswego with his goods, and had been
unable to proceed on account of sickness. He took little
notice of our presence. Next we called on the chief Gach-
sanagechti, who is the principal chief of the town, and after
whom it has been named Tagachsanagechti. He is quite
aged, and takes little interest in what goes on in the town.
As we did not find him at home we soon left. In the evening
David had a discussion with an Indian from Canada, who
lives in our house; he had been baptized by the French.
(Discussion omitted.)
Saturday, 30th. — We visited our neighbor, Otschina-
chiatha, who was very friendly and talkative. He asked us
where we expected to spend the winter. We told him per-
haps in Cayuga, and in the spring we intended making a
short visit here, and then purposed visiting our friends in
Bethlehem again. He thought our stay here very limited,
and said we would scarcely be able to learn their language
in so short a space of time, as it is the most difficult of all
nations. David told him that we would not forsake them,
even if we left them for a time, but that we would visit
them frequently, and after our return from Bethlehem, next
summer, we would make them a visit. He seemed pleased
with our plans. He spoke of Thaneraquechta as being al-
most too old to learn the language. After having talked with
130 THE ONONDAGA HISTORICAL ASSOCIATION
him for some time we returned to our lodgings, and found
some bread, brought us by unknown friends.
Sunday, Oct. 1st. — David went with one of our Indians
to visit the town of Tiojatachso, siutated on a hill 4 or 5
miles from here. Bro. Joseph had visited there 7 years ago.
David returned in the evening.
Monday, 2d. — We made many visits in the town, among
the rest to Anaharisso. He was very friendly, and we
conversed much with him. He asked whether Bro. Rundt
already understood the language. He thought it would be
better if each of us lived alone with the Indians ; we would
learn their language more quickly when separated, as when
we were together we spoke much Asseronish (German),
Afterward we went to the creek to fish. Later the chief
Otschinachiatha sent an invitation for us to come to his
house, which we accepted. He regaled us with bear's meat,
shot by his son. The meal was most opportune, for we felt
the need of strengthening food. The chief made many in-
quiries, and wanted David to tell him about his journey
across the great waters. Finally he spoke of the Nanticokes,
who live in Wajomik, and said that many of them had been
in Ana jot last spring. One of them had been here and
had put down 20 belts. From his remarks we were led to
suppose that there was a good understanding between them.
After some more conversation we returned to our lodgings.
Wednesday, 4th. — All the inmates of our house having
left, we remained at home to guard it. In the afternoon we
had a visit from the sick German trader. He complained
bitterly of his miserable quarters, and the hard treatment he
had received from the Indians with whom he lodged. He
said he had scarcely enough to eat during his illness ; they
gave him nothing but pumpkins — severe diet for a sick man.
From all that the man told us we came to the conclusion
that we had been exceedingly favored in finding such good
lodgings, and that our hosts had, thus far, treated us with
marked kindness. At times provisions had been scanty, but
in our greatest need food had always been sent us from else-
where.
In the evening, as we sat around the fire, one of our In-
dians told much of his town, Gachnawage, in French Can-
ada. He told us that the priests there preached to the In-
dians, and forbade their drinking, dancing, going to war,
MORAVIAN JOURNALS 131
etc. ; the Indians, however, did not heed them, notwithstand-
ing their having been baptized. Whenever they feared
meeting the priests, they ran into the woods and drank as
hard as ever, and then came home. The priests would then
reprove them from the pulpit, because of their disobedience.
(David gave his views, which I omit.)
Friday, 6th. — To-day we made our visits at the upper
end of the town. The Indians told us that drunkenness was
one of the greatest curses here. They said that a drunken
warrior, who had gone off with others, had torn out the
nose of a warrior. One old Indian asked David why the
whites would persist in making strong drinks? They were
the cause, he said, of the Indians becoming drunk and ruined
thereby. David told him that rum was a medicine, and used
as such could do no harm, but because they made ill use of
this medicine, they were the cause of their own misfortunes.
They listened to us and said we spoke the truth, for they
knew by experience that an overdose of medicine often re-
sulted in death.
The Indian continued, saying : How was it that Asser-
oni also got drunk? David answered and said that it was
only too true; that they committed the same faults as the
Indians, but we and our Brethren did not do so, as we
thought it very wicked to rob ourselves of the understand-
ing which God himself had given us. After having con-
versed on these things for a long time, we went back to our
lodgings and sat by the fire until late, talking and thinking
of the friends at home.
Saturday, 7th. — It rained hard all day and we remained
in our quarters. Toward evening we visited our neighbor,
Otschinachiatha, who again treated us to some of his excel-
lent bread. We talked over various matters with him and
then returned to our lodgings.
Sunday, 8th. — There was much drinking going on. We
visited the chief Hatachsoka, and were pleased to find that
his son, whom David had bled, had quite recovered. One of
the baptized Indians in our house was quite drunk. When
he became sober in the evening he began to cry nad lament
bitterly.
Monday, 9th.— Some of the chiefs and warriors as
sembled at our lodgings. They had received several strings
and a belt of wampum from the Twightwees, who live above
132 THE ONONDAGA HISTORICAL ASSOCIATION
the Ohio. These brought tidings that the tomahawk had al-
ready been raised and that the Twightwees aimed it firmly
against Onontio in Canada. We also learned that Mr. John-
son would not make the visit here we had so long antici-
pated, as we had hoped to buy a few blankets from him with
the roots we had gathered. In the evening they began drink-
ing and carousing, and carried it on during the whole night.
Though they entered our sleeping apartments they did not
molest us in any way.
Tuesday, 10th. — We started out to make some visits, but
as most of the Indians were not in a condition to be talked
to, being still under the influence of rum, we soon came
home. David went out to shoot. During his absence the
Low German, the sick trader, visited Bro. Rundt. He had
much to say to the Indians in the house. They made great
fun of him, as they looked on him as not quite right. In the
evening our young people went to the dance. We spent a
quiet evening together.
Wednesday, 11th. — We went to the German trader's as
he intends to go to Oswego to lay in a stock of goods. We
asked him to bring different things for us, among the rest
blankets and a small kettle, which he consented to do. A
great many drunken Indians were around the neighborhood,
so we went home. In the afternoon we went to the creek to
fish, and brough home a good mess of trout.
Thursday, 12th. — Early in the morning David bled one
of the Indians in our house. Afterward we went to the lake,
as we were in want of salt, and wished to provide ourselves
with some for the winter. We found three huts at the lake
inhabited by Indians. We inquired where the best salt
spring was to be found, as there are a great number there.
One of the Indians, named Ganneshora, invited us into his
hut, to boil salt at his fires, saying that the spring there was
the best one. At first we did not accept of his offer, as we
wished to be alone, and, beside, there was but little wood to
be found in the neighborhood. However, as we were going
farther away from the lake, in order to find a place where
there was more wood, he came running after us, and begged
us to accept of his hospitality. He though we might be
short of provisions, and he was bountifully provided, and
we should certainly not hunger with him. We yielded to
his persuasions and returned with him, at which he was
MORAVIAN JOURNALS 133
much pleased, for he had at once recognized David, and bade
us welcome as Brethren. It would have been a great pity if
we had not remained with the Indian.
We at once made our preparations for boiling, during
which the Indian talked much, and showed himself most
kindly disposed. Toward evening David went to the creek
which flows into the lake, in order to fish. He caught but
little. The Indian had gone out to shoot, and presented us
with a duck which he had shot. He greatly regretted not
having any fresh meat to give us. In the evening his wife
returned from the town with bread and provisions which he
shared very freely with us In the evening
David and the Indian conversed at length by the fire. . .
We told him much about the Brethren, to which he listened
most attentively till late at night.
Friday, 13th. — This morning we had much conversation
with the Indian. He asked us whether we would return to
the town to-day. He would have liked us to remain longer
with him, and said that he had provisions in abundance, and
that we should not suffer want. Later, Gannechwatikhe,
who was also there, invited us to his hut, and treated us to
meat. He and the Indian with whom we lodged, advised us
not to spend the winter in Cayuga, but rather to remain in
Onondaga. For, as they said, we now felt a little at home
with them, and had learned to understand their language
tolerably well, but if we went to Cayuga we would be obliged
to learn a different language, and that might mix the two.
Hence it would be better to learn one language thoroughly
and then proceed. Besides, they said, provisions were
scarce in Cayuga, and that we would have to suffer want.
Here there was no lack of food. We told him we would go
there and if we were not satisfied we would return and
remain here.
Soon after a boat with French traders arrived, who,
when they saw us, were very anxious to talk to us. As
they spake neither English nor Indian, they could not be
made to understand what we were doing, when they saw
us boiling salt. We again returned to the town. In parting
our Indian said: "When shall I see you again?" "Perhaps
never." He was a very polite and modest Indian, who tried
to show his friendly feeling toward us in every possible way.
We took leave of him and returned to our lodgings.
134 THE ONONDAGA HISTORICAL ASSOCIATION
Saturday, lhth. — We heard this morning that a number
of warriors were to leave, and would pass over the "Great
Island," accompanied by several inmates of our house. We
therefore wrote a letter to our Brethren in Shomoko, and
enclosed one to our friends in Bethlehem, venturing to run
the risk of its arriving or not. If it did reach our Brethren
they would be glad to hear how we were. We directed the
letter to be delivered to Sneek in "Great Island." He knows
the Indian that will take it, and the latter will ask him to
send it to Shomoko. Toward evening we visited the chief
Otschinachiata. From him we learned that two vessels
with Germans had arrived in New York, and one in Phila-
delphia. He also told us that traders had been in Ana jot,
and had many inquiries, but the Indians could give them
but little information.
Sunday, 15th.— We remained at home to-day and wrote.
The warriors set out to-day. The Indian who was to take
our letter remained, in order to wait for our host, Ganat-
schiagaje, who had been sent as a messenger to Mr. John-
son, and who had not yet returned.
Monday, 16th.— We heard, early in the morning, that
Johnson's boat had arrived down at the lake, and that there
were two Englishmen in it. The Indians having invited us
to go with them, we did so, in order to show them who we
were, as they had no doubt heard of our being here. By the
time we reached the shore we found nearly the whole town
encamped on the ground. Mr. Johnson's agent had pitched
a tent, in which he and the chiefs from Onondaga were
seated... They bade us enter and sit down, which we did
after having spoken a few words of welcome.
After they were all assembled, the Indians made him a
present of half a bushel of roots, whereupon the agent read
the speech which Johnson had given him in writing. An
interpreter, whom he had brought with him, translated it
but not very fluently. The sum and substance of the whole
speech was to tell them why he had delayed coming, and
that, because the season was so far advanced, he had sent
but one boat. This one came only as a pioneer ; next spring
he intended to send several. Thereupon he presented them
with two kegs of rum, and the trading began. The people
rushed with such great eagerness that they nearly tore
down the tent. We soon saw that this was no place for us,
MORAVIAN JOURNALS 135
and as the people pressed so closely we could not say a word
to him, and soon returned to our lodgings.
Tuesday, 17th. — We remained at home and attended
to various matters there, as we knew that few inhabitants
of the town could be found in their homes. Ganatschiagaje
returned to-day and seemed very glad to find us still here.
David went down to the creek and caught a good mess of
trout. We spent a pleasant evening, talking much of the
friends at home.
Wednesday, 18th. — Almost all the inmates of our house
went to the nearest town, and we therefore stayed at home.
There was much drinking going on here. We were especially
annoyed by it during the night, as the drunken Indians kept
up a continual yelling, and constant running in and out of
our house. We committed ourselves to the Lord's keeping.
Friday, 20th. — Early in the morning David went out
hunting with the Indians from our house. He pursued and
wounded a deer, until night overtook him, and he was
obliged to stay in the forest all night, without capturing the
deer. He had strayed into a cedar swamp and could not
get out.
Saturday, 21st. — He came home early in the morning,
at which the Indians rejoiced greatly. It had already been
reported over the whole town that he had gone out hunting,
and as he had not returned at night it was most likely he
had lost himself in the woods. We were very thankful to
be together again. One of the Englishmen lodged at our
neighbor's, but as he did not inquire about us, we thought it
best not to go to him.
Sunday, 22d. — We visited our neighbor, the chief
Otschinachiatha, and talked much with him, making use of
the chance to find out if Johnson or the Englishman had
asked about our mission here. As far as we could find out
they were perfectly indifferent regarding us and our work.
The chief treated us to a very bountiful repast. Both he
and his wife told us that whenever we were hungry, we
should either come ourselves or send one of the children in
our house, and let them know, and they would always send
us food. We thanked him most heartily for his kind offer,
and accepted it as coming from the Lord, who cares for us
and will not have us suffer want. The chief continues to
136 THE ONONDAGA HISTORICAL ASSOCIATION
show himself as kind to us as he did in the beginning of
our stay, and never ceases to provide for all our wants.
On our return to our lodgings our host, Ganatschiagaje,
told us that in two days he expected to start off to war, and
would not return till late in the spring. As the Indian who
was to take our letter to Bethlehem was still here, we asked
our host to take charge of it and deliver it himself, to which
he agreed. We made known to him our plan of going to
Cayuga shortly, and of spending the winter there if possible.
We expressed our gratitude for having been permitted to
remain so quietly and undisturbed in his house, for here we
have been least annoyed by the drunken Indians. He spoke
very kindly, and showed himself greatly pleased at our
having lodged with him. Later, David went out fishing and
brought home a large quantity. We spent a quiet, happy
evening together.
Wednesday, 25th. — Our host set off this morning, and
promised faithfully to deliver our letter. We wished him
a pleasant journey, and rejoiced greatly at having this op-
portunity of sending news to our Brethren before winter
sets in. In the afternoon we went out fishing and were very
successful. Our hostess was quite alone with us in the even-
ing. We sang hymns as we sat by the fire.
Thursday, 26th. — A terrible storm from the south has
been raging for three days. At times we feared houses
would be carried off. There was a continual crashing of
trees falling in the forest. We were very glad not to have
started on our journey to Cayuga, as had been our intention.
The autumn seems to be a very stormy, rainy season in this
vicinity. Indeed it has been so ever since we came. If the
weather is fine one day, it rains and storms the next ; hence
traveling in the woods is very unsafe. A dog was beaten to
death in our house this afternoon. When we asked for the
reason of such an act, we were told that the dog was to be
dressed and eaten. Fortunately the preparation was to take
place elsewhere. These and similar occurrences convinced
us that in future, if at all feasible, we must try to conduct
our own housekeeping, for such things often happen among
the Indians, and in spite of times of very great hunger, we
could not overcome our aversion to eating animals of that
kind. The subiect of our evening's talk by the fire, was.
MORAVIAN JOURNALS 107
mainly the welfare of these poor heathen, who are still so
far from the Saviour and His love.
Friday, 27th. — All the inmates of our house went away,
and we passed almost the whole day alone. Toward even-
ing we visited our neighbor, Otschinachiatha, and talked
with him on many subjects. There was a drunken revel
going on in the neighborhood, causing great carousings.
We remained quietly in our lodgings.
Saturday, 28th. — We longed to hear from our Brethren,
but of course we can expect no tidings. In the afternoon we
went visiting, from one end of the town to the other. We
found only a few women at home, the young people had
mostly gone to war, and the rest to the chase. There were
few inmates in any of the huts. On one of our visits we
found the old chief, Gachsanagechti, who has been lying ill
for a long time, and can neither speak nor hear. However,
he looked at us very kindly, and by the look on his face
showed his pleasure at our visit, also extending his hand in
token of his joy. We spent a quiet evening.
Sunday, 29th. — Several warriors from Canada came here
from Ganachserage, and lodged in our house. One of their
number recognized us, as he had seen and spoken to us on
our journey hither. He talked much with David and asked
about our plans. When he heard that we meant shortly to
leave here, he said that we were not doing wisely ; we ought
to stay a year at least at each place, for we could not pos-
sibly learn the language in two or three months. We told
him that it was our intention to return and spend some time
here again.
Monday, 30th. — One of the warriors conversed freely
with David. He told the latter that he had been baptized,
showed his calendar, by which he can see, from day to day,
whether it was the Sabbath or any other holiday. These
baptized Indians are commonly in a miserable condition.
Not the least change seems to show itself even in their out-
ward state, and instead of being more honorable, they seem
to live a more dreadful life than the others, and at the same
time are very conceited because they bear the name of
Christians.
Later we visited the chief Otschinachiatha, who asked us
if we had no wish to spend the winter here, as many had
advised us to do. We answered that we had not yet fully
138 THE ONONDAGA HISTORICAL ASSOCIATION
decided. We intended to visit Cayuga, but whether we
would deem it best to stay there we could not say. We could
easily see that the chief would be pleased to see us remain.
We therefore took the matter into serious consideration.
After prayerful meditation we resolved to undertake the
journey as soon as possible, before winter sets in, as our
road is a very difficult one. We would be obliged to go over
many creeks, pass over mountains and cross two lakes. We
were badly provided for the severities of winter, and so
David decided to go down to the Falls, on the way to Oswego,
having heard that a trader was there, in order to buy sev-
eral blankets and other necessaries with the roots we had
gathered. They proved to be a great treasure to us, as we
were out of money. We saw how the Lord provided again
for us in this respect, and made money to grow for us in
the forest, so that we might procure our greatest needs.
Tuesday, 31st. — Early in the morning David went down
to the lake, to speak to the chief Hatachsoka, who owned a
canoe, in order to ask him whether he would be willing to
take us to the Falls (Gasquochsage) . He consented to do
so and David returned.
Wednesday, November 1st. — In the evening David
started on the lake with the Indian in his bark canoe. A
dance was carried on in our house in the evening. The
Indians seemed to enjoy it in their way.
Thursday, 2d.— A feast was spread for the evening, at
which many Indians were present. It had been prepared by
the warriors from Canada. The dancing was kept up till
morning.
Saturday, tfh. — At the close of their revelings the war-
riors became very drunk. They left in the afternoon. To-
ward evening David returned. He and the Indian had
reached the Falls (Gasquochsage) on the day they left
here, and had stayed there over night. As he could not get
what he needed from the trader, he went to Oswego the next
day, the trader sending the Indian along to get new supplies.
Below the Falls they crossed this river, and then went on
foot. On the way they met the chiefs Gaschwechtioni and
Sequalissere from Onondaga. They came from Canada,
where they had spent the whole summer. They welcomed
David very kindly, and showed their pleasure at meeting
him, as they knew him very well. They gave him food, and
MORAVIAN JOURNALS 139
offered him a canoe, which was to go down to Oswego. As
they could thus travel by water they arrived there about
noon. He soon went to the Captain in the fort there, who
received him very graciously and refreshed him with food.
The Captain asked David about the object of our mission,
and he showed him why we had come, and told him that we
expected to remain among the Indians for some time, in
order to learn their language. To all this the Captain made
no objections. His wife, who has been here only a few
months, said she thought she had seen David in Albany two
months ago. She invited us to visit her this winter, for she
said it was a rare thing to see a white man in this region.
When David had made his purchases — everything was
terribly dear — he returned the same day, in order to reach
his home as quickly as possible. The Indian went with him
a short distance, but being already drunk, he did not go
very far before he returned, in order to get more rum.
David therefore went on his way alone to the Falls. Here
the Indian, who was sober by this time, caught up with
him. At the Falls he found six boats, with Germans busy
unloading them, and then taking the loads by land to Os-
wego, to which place they brought stores for the winter.
Their time was so fully employed by their boats and their
merchandise, that they had little to say to David and his
comrade. David and the Indian proceeded, spending an-
other night in the woods, and reached the lake on the next
day about noon. The journey, which is usually made in 5
days, they made in 3V 2 . We felt very thankful to be re-
united.
Sunday, 5th. — We made all our preparations tc go to
Cayuga to-morrow. We visited the chief Otschinachiatha,
who was building a house, and told him of our intention to
leave next daj . In the town there was much drunken
carousing, and we had many visits from those who were
drunk. An old chief visited us in the evening. When he
heard of our intention to go to Cayuga he was not at all
pleased, and said we did wrong not to remain here and learn
their language perfectly. He asked why we wished to mix
our language and not learn any thoroughly. We told him
that we would visit the place, and if we did not find it advis-
able to stay, we would return and spend the winter here.
This arrangement seemed to satisfy him. The chief
140 THE ONONDAGA HISTORICAL ASSOCIATION
Otschinachiatha sent for us later, and regaled us with pork
and bread in abundance. He said it would be well for us to
satisfy the cravings of our appetite before starting out on
our journey. He showed us much kindness and talked very
freely.
He said, Brethren, I see you depart with great regret.
However, I dare not bid you stay, for I cannot annul or
destroy what Tgirhitontie proposed and the Council decreed.
It is my duty to see that the wishes of the chiefs are carried
out. However, if I were permitted to advise you, I would
say, stay here ; you shall suffer neither want nor hunger, and
in Cayuga I fear that you may be exposed to hardships.
We told him that we would not decide where to stay till our
return. It was clear to be seen that the man felt kindly,
and that he and his household had become attached to us.
Indeed all the chiefs urged us to stay. Some drunken women
made a great noise till late and disturbed us very much.
Monday, 6th.— We set out early on our trip to Cayuga.
In the beginning of our journey we ascended the first
Prince's Peak. It was a most wearisome ascent, as we were
burdened with heavy packs. This was Bro. Rundt's first
experience of this kind, and he felt the fatigue very much.
We soon ascended the second Prince's Peak, which is even
steeper than the first ; then entered the French camp, Tistis
Creek, and passed over another very steep hill. The con-
tinued ascending of hills to-day made us very tired, and we
felt completely worn out, as we had been lately suffering
from general debility. It began to rain in the evening, and
we built ourselves a hut as shelter for the night.
Tuesday, 7th. — We made an early start so as to reach
Cayuga to-day. Soon we arrived at John's Beach, Lake
Sganiatarees, where David had lodged several times with
Bro. Cammerhoff. About noon we reached Lake Achsko,
through which we had to wade. It is quite long and the
water at this season of the year being already cold, we were
completely chilled by it. Passing on farther we went
through the "Salt Desert" and came to Ganatarage, the first
of the Cayuga villages. Here we entered but found only the
female part of the community at home, as the males had
all either gone to war or were engaged in the chase. At
first the women looked at us in great wonder, and did not
know what to make of us. Their first question was to ask
MORAVIAN JOURNALS 141
where we came from ? We told them from Onondaga. They
then asked if we were traders? We said, No. Were we
blacksmiths? No. David then asked them if they knew
Ganousseracheri ? This at once gave them a clue as to who
we were, and they replied, laughing, that he had visited
them two years ago, with Gallichwio. They received us
most kindly and had much conversation with David, who
told them that we expected to spend some time among them,
and had come to speak with the chiefs of this place. This
information pleased them. News was brought that traders
had come to the lake with rum for sale. Most unwelcome
news for us, which led us to fear a sad time at Cayuga.
Being very weary we soon retired.
Wednesday, 8th. — We started early in the morning for
the next town, where the chiefs of this vicinity live. On our
way we met many Indians who were going to the traders,
and who thought we belonged to them. As we approached
the town we met two chiefs from there, Onochsagerat and
T'gaaju. The former at once knew David, and was very
friendly and glad to see him. They told us that they were
on their way to the traders, but would return toward even-
ing. They directed us to a house a short distance from the
town, and bade us remain there till they came back, as they
wished to talk with us, which we agreed to do. The in-
mates of the house at once surmised that we had come from
Onondaga, and when we told them that their surmises were
correct, they understood who we were. We remained there
till evening, when the chiefs returned, bringing with them a
keg of rum, a present from the traders. The chiefs bade us
welcome by drinking a glass of it.
We then spoke to them and told them that our errand
was well known to them, as one of the chiefs had himself
presented our cause to the Council at Onondaga. After
spending almost three months there, we had come in order
to see if it would be advisable to spend the winter here, and
for this reason we wished to speak with them and hear their
opinion. They replied, saying that they remembered all
that had been said and decided on in the Council about our
affairs. They held a short consultation and then told us to
take up our abode in the dwelling of the chief Tgaaju, who
is the sachem of this neighborhood. We explained our
gratitude for their kindness in not only giving us permission
142 THE ONONDAGA HISTORICAL ASSOCIATION
to remain, but also in at once providing a dwelling for us.
They at once went to the town and took us to our quarters,
assigning a place to us where we might sleep and live.
Our presence, in a short time, was known over the whole
town, and many Indians visited us. They remembered
Ganousseracheri, whom they had learned to know two years
ago, and all seemed glad to see him.
(I omit details of the assault on David by a Dutch
trader. The former nearly lost his life, but was saved by
the chiefs.)
Thursday, 9 th. — We rose early and considered what we
had best do. Finally we decided to return to Onondaga
earlier than we had intended. The trader would probably
spend the winter here, and in this event, we could not re-
main. We told the chief that we meant to leave to-day, and
he tried to have us stay till to-morrow. We made all our
preparations, and when we saw that the drunken revelers
were growing more terrible, and that all in our house were
frightfully drunk, we thought it time to take our departure.
We picked up our packs, left the house, and passed through
the town without anyone's saying a word to us. We hastened
on as fast as possible, as we feared that the drunken Indians
might start in pursuit of us, and hinder our going. We
reached Ganatarage safely, and found but one woman at
home. All the others had gone to the revels. She had just
prepared a meal, which she invited us to share. She also
gave us bread for our journey, for which we felt very thank-
ful, as we had been forced to leave the town without pro-
visions. From there we hastened on, fearing that we might
meet drunken Indians returning from the town. Our hearts
were heavy, but the Lord watched over us most mercifully.
After a very hurried march we crossed Lake Achsko, the
waters of which are very cold. In the evening we built our-
selves a hut and laid down to rest, thankful for the Lord's
great protection amid all dangers.
Friday, 10th. — We made an early start. As we were
scant of provisions we did not take a meal until noon, when
we felt very much exhausted and weary because of our
heavy packs. The noise of howling wolves had greatly dis-
turbed us during the night, and they kept it up in the morn-
ing. We then crossed Lake Sganiatarees and rested at noon
at John's Beach. Here, on our former journey, we had
MORAVIAN JOURNALS 143
buried in a hollow tree our kettle, some provisions and a
few trifles. Two Seneca Indians joined us at this place;
one was from Zonesschio, and the other from Ganechsatage,
places very familiar to David, as he had traveled there with
Br. Cammerhoff. The one from Zonesschio said that he
had heard much of Ganousseracheri from Iesharenies, the
Seneca who had spent last winter in Bethlehem, and had
related much on his return. He invited David to visit them
on his return home. They traveled with us as far as our
night lodging, and David conversed much with them. In
the evening we found a few huts in the woods ; the Indians
occupied one and we another. Notwithstanding our being
greatly fatigued we retired in a very happy frame of mind.
Saturday, 11th. — After a very good night's rest we
started early in the morning. Our way led us over a very
steep hill, whih we ascended ,and then continued on in good
spirits, reaching Onondaga at noon. There we took the
shortest path to our lodgings, recalling with pleasure what
a quiet and peaeful time we had spent here, with none to
molest us or make us afraid. For the present it would seem
as if Onondaga were the only place for us to stay, for
though the Indians in Cayuga seem to feel very kindly
toward us, and have great faith in the good intentions of
the Brethren, yet we could see no way of living there under
present conditions. To-day we stayed at home, glad to rest.
Our hostess inquired how we had been pleased with
Cayuga. We told her that the Indians there were much
given to drink, and that on that account we felt very uncom-
fortable, and therefore thought of spending the winter here.
At this time we spoke to our hostess about her lodging us
during the winter. We told her that heretofore we had been
her guests, but we thought it would be an imposition for
us to remain with her as such, for we knew that she had
harvested but little corn. For this reason we did not wish
to stay on the same terms, but would make her a proper
compensation when we went home in the spring. We meant
to buy our own corn now, from those Indians who had
some to spare, for we saw that the squaw needed what she
had for her own use. Our hostess seemed much pleased
with this plan, for, as she said, she had many children and
much people to feed ; if possible she would like to buy some
144 THE ONONDAGA HISTORICAL ASSOCIATION
corn herself. She was very friendly, and fully satisfied with
our plans.
Sunday, 12th. — In the morning we visited the chief
Otschinachiatha. He at once treated us to a meal, and was
much rejoiced to see us back again. We told him about our
journey to Cayuga and of our experiences there. We told
him how the chiefs and all the -Indians had received us
very kindly, and had even appointed a dwelling for us.
Afterward, however, we saw that it would not be well for
us to remain, for, in the first place, they were frightfully
addicted to drinking and were seldom sober; and in the
next place a trader had come there, who was a dealer in
rum. He would not suffer us to stay, said he was our
master, tried to excite the Indians to kill us, and in his
anger tried to stab David with a knife. The Indians kept
him off, and told him we were not the kind of people he
claimed we were. He would not hear anything that they
said, but insisted that we should not remain
The chief asked for the trader's name ; he did not know him.
Then he said : I am glad that you have been there, and have
seen for yourselves that you could not remain, and that it
is now your own desire to stay here. I had no authority to
command you to remain, and yet I was very anxious that
you should do so, and live near me. I am sure that no one
will have any objections to this. He said that we were safe
from Asseroni and traders. They dared not put on any
airs while here. They came and attended to their own busi-
ness, and went away immediately afterward, without ven-
turing to engage in any quarrels.
We saw plainly that the whites have more respect for
Onondaga than for any other town, for when they come
here they are obliged to conduct themselves properly and
quietly. They are not allowed to bring any rum here, at
least not publicly, for they are afraid of the chiefs, who will
not permit it. The chief then said: You are my nearest
neighbors ; when the building of my house is ended my sons
will go to the chase, and you shall receive meat and never
suffer hunger. When our Indian Brethren visit Tgirhi-
tontie he entertains them, and gives them as much to eat
as they want, therefore you shall not starve, for you are
our Brethren and we are one. Furthermore, he continued,
you can see and know for yourselves, that the chiefs here
MORAVIAN JOURNALS 145
think well of you and your Brethren, and things like those
you have just experienced in Cayuga you need never fear
among us. We try to do what is right, and wish to have
nothing to do with ought that is evil.
His sons came home and he told them of the treatment
we had received in Cayuga, and asked them if they knew
the trader who had wanted to kill us. No one knew him,
and he determined to make inquiries, till he should suc-
ceed in discovering who the fellow was who dared to take
such liberties in their country. We then spoke to him about
our means of support, told him we would like to buy some
corn, as we feared becoming a burden to our hostess if we
remained till spring, for we knew that her supply of food
was scanty. We mentioned the fact of our having spoken to
her on the subject, and said that she seemed perfectly satis-
fied with this plan. The chief said he would hold a meeting
with his people to-morrow or next day, and would then give
us an answer. We conversed with him on various subjects,
and then returned to our lodgings.
Monday, 13th. — Our hostess having gone away with her
whole family, we spent most of the day at home. Toward
evening we enjoyed a pleasant walk in the woods. To-day
we remembered especially the Lord's gracious dealings,
and felt sure that He would never forsake us in the future.
Tuesday, 14th. — We visited our neighbor, the chief, dur-
ing the morning, and found him busily engaged with the
building of his house. Not wishing to disturb him we
remained but a short time. In the afternoon David went
out shooting.
Wednesday, 15th. — One of our neighbors invited us to a
meal, at which he entertained us most bountifully with the
meat of a bear which he had just shot. The meal was most
opportune, for our hostess had not yet returned, and our
larder was well nigh empty. It often happens that when
we are very hungry, and don't know where to look for
food, some one comes and invites us to a most bountiful
meal, or food and bread are brought in a basket to the
house, and often by some unknown donor. Thus we see how
the Lord cares for us, and will not let us suffer hunger.
Thursday, 16th. — We were still alone in our lodgings.
We wrote and attended to various matters. In the evening
we sat by the fire and sang hymns, having a strong sense
146 THE ONONDAGA HISTORICAL ASSOCIATION
of the Lord's watchful presence amid all our perplexities,
Friday, 17th. — In the morning David went to Otschina-
chiatha's who at once spoke of our wish to purchase some
corn. He told us to bring him that with which we wished
to buy it, and he would call a meeting of those Indians who
still had corn left, and propose the subject to them. We still
had 1600 black and white wampum beads left; these we
gave to the chief, and he at once convened the people in his
house. The proposals were conducted in a very solemn man-
ner, and treated with due importance. The chief began by
producing the wampum, which was placed in the middle of
the circle, so that all could see it. We remained silent
spectators during the whole affair, and were in no way
obliged to take part. This we were very glad for, as we
greatly preferred that all should be done according to the
good pleasure of the Council, and not after the manner of
the traders.
While they were conferring about the price, we went
home, and when they had decided, the squaws brought
a quantity of corn to our lodgings. We saw that they had
acted very generously toward us, as they had given us
corn of both kinds. The one kind is especially good for
bread. The Indians had also brought us some beans. In
the evening, in course of conversation, we had a good oppor-
tunity of telling our hostess that in the spring we would
certainly remunerate her for all she had done for us during
the summer. We learned that a trader in Oswego had
busied himself in the matter, and wanted to know from
the Indians what we paid them, saying that in all prob-
ability we would pay them nothing at all. We assured the
woman that we expected nothing from her gratuitously, but
meant certainly to pay her for all she did. We would like
to have cancelled our debts now, but were unable, as we
could carry but little with us, owing to our fatiguing
journey. Our hostess seemed satisfied with our explana-
tions.
Saturday, 15th. — We partook of the first meal of bread,
baked from our own corn. Toward evening a woman ar-
rived at our house from Oswego. She had brought three
kegs of rum, and we at once foresaw that for several days
that there would be little rest or comfort in store for us.
The Indians at once began their drinking carousals and
MORAVIAN JOURNALS 147
continued them the whole night, making a terrible noise,
the like of which we had never heard here. We could not
sleep a minute and tried to be patient, committing ourselves
to the care of the Lord.
Sunday, 19th. At the first faint dawn of day, for which
we had longed during the whole night, (for that seemed to
us as long as three nights) , we took our kettle and axe and
took refuge in the woods, where we cooked some of our
own corn. It was a very good thing for us to have it, for
otherwise we would have been forced to fast to-day. David
got wood for our fire near by. In the afternoon we
returned to our lodgings to see how matters looked by that
time, and found no prospects for a better night. However,
as it was raining, we could not lie down in the woods, and
at this season it is not easy to build a hut there. An old
woman came to our house and offered us a basket of pump-
kins, which she would give us if we would go for them.
Br. Rundt went with her to the upper end of the town, and
saw that all was quiet and undisturbed there. In the even-
ing we visited a chief, an old friend of David's, who lived
there, and we spent the night there. The people received us
very kindly, and seemed much pleased that we should have
taken refuge with them. However, we had not been there
a long time before some drunken Indians came, and we saw
that they had brought rum to the house for sale. Notwith-
standing their arrival we slept soundly, and no one molested
us.
Monday, 20th. — Early in the morning our host and
hostess were invited to the town to the drinking festival.
They urged us to stay in their house, as it would not be
advisable for us to occupy our lodgings in the town. We
felt very grateful to them for this arrangement, and were
glad to do so. In the afternoon, however, they returned in
a drunken state, bringing a number of drunken Indians
with them, so that we soon saw that we could no longer
rest here in peace and quiet. We, however, spent the night
here, as we did not know whether the carousing was not
even greater in the town.
Toward evening we walked out to the plantation, and
talked over the possibility of staying through the winter
under these circumstances. We had learned that more than
20 kegs of rum had been brought to the town, and as there
148 THE ONONDAGA HISTORICAL ASSOCIATION
were but few people there this amount of liquor would last
a long time. During the summer we could manage more
easily than in winter, when the snow was 4 or 5 feet deep,
and there would be no place to find a refuge in case of need.
Besides, as most of the men had gone to the chase or to
war, the people staying at home consisted chiefly of women,
and there seemed but little for us to do. No snow has fallen
as yet, and the weather has been very favorable, so that we
feel as if we might venture to begin a journey home. We
asked the Lord for His aid and counsel in all perplexities.
Tuesday, 21st. — The drinking and carousing began
early in the morning, and a great number of drunken In-
dians came to our house. The rum was sold here, and we
plainly saw that we could not think of staying any longer.
We therefore started off for the town and went to our
lodgings, where all had grown quiet and we could rest un-
disturbed. We spent much of the evening talking, and at
last concluded that it would be wiser to go home now, and
come back in the spring, when the Indians had returned,
than to spend the winter here.
Wednesday, 22d. — In the morning David went to Ots-
chinachiatha, and told him of our resolve to leave, as we
thought it better to make the journey now than in the
spring. At first he seemed a little startled and had noth-
ing to say. David asked him what he thought of our plans.
He replied that he could say naught against them, for we
were our own masters, but we could easily see that he felt
hurt, because the announcement of our purpose had come
to him so suddenly. When he heard, however, that we
would return in the spring, he was reconciled, and asked
when we would leave and what route we would take. David
told him we would start as soon as possible, as snow storms
might be expected, which would prove a great hindrance
to our journey. If the weather continued so pleasant we
would go via Diaoga, through the forest. (We had no money
to travel by Schenectady, and would on that account journey
through the woods.) The chief asked us to let him know a
day before we started, so that he might have a talk with us.
He then described our route, and advised us to buy a canoe
in Diaoga and go by water, for in case of snow storms we
could go on more easily in that way. He had much to say to
David, was very lively, and seemed well satisfied. We
MORAVIAN JOURNALS 149
learned from him that a blacksmith, whom Mr. Johnson had
sent to work for the Indians, was expected shortly.
Thursday, 23d. — We made all preparations for our
journey, and told our hosts of our intent to leave. They
were much amazed at our sudden change of plans, but
seemed satisfied when we gave them our reasons for so
doing. We told our hostess that we would leave our things,
and the corn which we had bought in her care, so that when
we returned in the spring we would find some food, for then
corn would in all probability, be scarce. She promised to
take good care of everything. A chief came home from the
chase and visited us. In the woods he had been told of our
adventures in Cayuga, and we gave him a full account of
everything. He was very friendly.
Friday, 2Hh. — David went to Otschinachiatha in the
morning and told him of our purpose to leave to-morrow.
He said that he felt great concern about our journey, as
snow had fallen during the night. This was the first snow.
He feared we might perish by the way, and no one would
know what had become of us. David told him that we in-
tended to travel by Schenectady, and would then have but
3 or 4 days journey through the woods, before coming to
the dwellings of white men. This plan seemed to please
him, and he said now he could rest satisfied, and think of
us without worry.
Toward evening we ascended the hill near our house,
and prayed God to pardon whatever faults we may have
committed. Afterward we visited several neighbors, who
expressed much surprise at our determination to leave.
They were all very friendly, and we saw that they regretted
our going. We assured them that we would return early
in the spring. They provided us bountifully with fish for
the journey. Late in the evening we visited the chief Ots-
chinachiatha. He told us to greet Tgirhitontie and his
Brethren, and bade us tell him how we had fared in Onon-
daga and Cayuga, and assure him, at the same time, that his
Brethren would have been differently treated here in Onon-
daga than they were in Cayuga. He said he would often
think of us, and rely on our promise to return in the spring.
We spoke to him about the intention of several chiefs of
Onondaga, who had wished to go with us to Bethlehem, to
visit the Brethren there. We urged them to carry out this
150 THE ONONDAGA HISTORICAL ASSOCIATION
plan, and told him that our journey now need not interfere.
Afterward we took an affectionate leave of his whole family,
and told them of our intention to start on the morrow at
break of day. On our return to our lodgings we were
much annoyed by the noise of drunken Indians.
Saturday, 25th. — We rose early and made our packs.
Our hostess took much pains to do all she could to add to
our comfort. We settled our accounts with her. She had
supplied us with food, and we felt glad that she was pleased
with our payment. Latterly we had entertained many
fears on that score, not knowing whether we would be able
to satisfy her expectations. The Lord has helped us in this
matter, and removed all difficulties.
As soon as it was day we took leave of the inmates of
our house, and started on our way rejoicing. The members
of the household watched us as long as they could see us.
We felt that that they had not grown tired of us, but were
sorry to see us depart. On the top of a hill near Onondaga
we kneeled down and thanked God for His gracious help
thus far, and invoked blessing on Onondaga and its inhab-
itants and that He would reward them richly for all their
kindness toward us, and not remember any of their evil
deeds.
Our way led us through the forest, where there was
much snow, and it was often difficult to distinguish the
trail. We reached Ganochserage, a town of the Tuscaroras,
in the evening, and went to the chief's house, where they
all remembered us. The Indians received us very kindly,
made a special fire for us, and David related much of Onon-
daga. They wanted to know whether we would not in
future come and stay with them.
Sunday, 26th. — We made an early start, and were very
glad of the company of a Tuscarora Indian, who was going
on business to Diaogu, as he proved himself to be a very
efficient guide. We passed through two Tuscarora towns,
Tiachsochratota and Titiachrungwe, and rested in the latter.
The people showed us great respect, because we came from
Onondaga. We then went on to the last town of the Tusca-
roras, S'ganatees, and called on the chief where we had
lodged before, and had found only women at home, as all the
men had gone to war or to the chase. Our Indian guide
wanted to spend the night here, but when he learned that
MORAVIAN JOURNALS 151
we wished to proceed, he went with us and we reached
Ana jot in the evening. As soon as we reached the town
most of the inhabitants who were outside, recognized us,
and called to us, "Welcome, Brethren !" We were led to the
chief's house, who greeted us saying, "Welcome, Brethren!
I rejoice to see you in good health."
Another came and greeted us in the same way, and these
were the two Indians who had at first been very unfriendly
toward us. They had changed so completely in their man-
ner to us, that it was hard to believe them the same people.
They at once sat down beside us and conversed, asking if
we had spent the whole time in Onondaga, and how we
had been pleased. We told them that we had visited in
Cayuga and had spent a quiet time in Onondaga. They
invited us to remain with them, and were amazed at the pro-
gress which David had made in the Onondaga language.
We told them the cause of our journey home, and that in
the spring we would return. After much conversation
they brought forward the subject of the history of the
land on the Juniata, and told us, when we come home, to
say that they were deeply grieved to see white people living
on their lands. They .wished to have them removed, so that
their people need not kill their cattle, and thus cause dis-
sension in their land, a thing they wished to avoid. David
answered them, saying that they had nothing to do with
affairs of that kind, but as they wished it he would make it
known. They were very modest and friendly and showed
us great respeect. The chief told us that he had met Bro.
Martin in Diaogu on his journey home. The Indians said
that in the spring the affairs of the Nanticokes, Shawanese
and Mohicanders had been transacted in this house, in the
presence of a great concourse of people.
Monday, 27th. — Quite a deep snow had fallen during the
night. We took leave of our hosts and made an early start.
Because all the swamps were full of water, we were obliged
to pass over a very bad road. We did our utmost to pass
through the forest to-day, but did not succeed. On the way
we met Indians from Ana jot who were traveling in the
same direction, and who accosted us in a very friendly
way. In the evening we camped in the woods under an old
Indian hut, and built a good fire. The two Senecas who had
journeyed with us from Cayuga arrived, and were much
162 THE ONONDAGA HISTORICAL ASSOCIATION
surprised to find us here. There was a heavy frost during
the night.
Tuesday, 28th. — We were obliged to pass over a dreadful
road in the morning, through a swamp. At noon we
reached the river, it was very high and dangerous to ford.
We called for a long time, then fired several shots, till at
length a negro came and told us there was no canoe there,
and we would be forced to wade. We, however, saw no pos-
sibility of doing this, for the current was very rapid, and
the water so deep that it came up to our shoulders. We
therefore begged the negro to come and convey us across on
horses, to which he consented after much delay. Having
reached the shore in safety we went to the house of Kash,
a German settler, who received and entertained us most
kindly. He was surprised to hear that we had spent so
long a time among the Indians, and thought we must have
fared very well. He asked whether we had made much
progress in learning the language, and gave us tidings of
Bro. Martin.
Th rest will be summarized.
They had but five shillings left, and offered to pledge or
sell their gun and blankets, if Kash would advance them
money. This he would not do, and they went on to another
German house, where they stayed all night, leaving their
gun and blankets with the settler, for safe keeping. They
reached Indian Canajoharie in the evening, meeting
drunken Indians there. Thursday they came to more
German houses. At noon on Saturday they crossed the
river at Schenectady, and were at Albany after dark. On
Friday, Dec. 15, they were in Bethlehem, "with hearts over-
flowing with gratitude."
GEN. J. S. CLARK'S NOTES ON JOURNAL OF 1752.
I use but two of these. Ganatisgoa, a Tuscarora town,
6 m. south of Oneida Castle, on Cowaselon Creek, Stock-
bridge. Anajot, or Oneida, on the head waters of Sucker
Brook, a tributary of Oriskany Creek, southwest corner of
Vernon.
MORAVIAN JOURNALS 158
JOHN W. JORDAN'S NOTES ON JOURNAL OF 1752.
A few only are given. He made many personal notes.
John Martin Mack, a member of the party, was born in
Wurtemberg, April 13, 1715, and came to Georgia, 1735.
He was awhile at Shecomeko, N. Y., and went to the West
Indies in 1762, becoming a bishop and dying at Santa Cruz,
Jan. 9, 1784.
Aug. 11. Schenectady was settled by Curler in 1661,
and was destroyed Feb. 9, 1690. In 1752 it had about 250
houses.
12. Mr. Jordan naturally mistook William's Fort (Fort
Hunter) for the one at Rome. Rev. John Ogilvie was born
in New York and was a graduate of Yale. He took the
Mohawk mission in 1748, being rector of Trinity Church,
New York, later, and dying Nov. 26, 1774. Samuel, son of
Conrad Weiser, was born April 25, 1735.
14. The Low Dutch were Hollanders, and the High
Dutch were Palatines.
15. Beside the others, Post and Zeisberger were
arrested at Canajoharie in March, 1745, brought back, and
then released April 10th. The Oneidas called ginseng,
Kalondaggouh.
16. Heckewelder called the Oneidas W'Tassoni, or stone
pipe makers, and the Senecas, Maechachtinni, or mountain-
eers. These were Delaware names. Gallichwio (a good
message) a name given to Cammerhoff by Shikellimy in
1748, was the name of an Oneida chief living at Anajot.
T'gerhitontie (row of trees standing), was a chief's name
in the Bear clan, but given to Spangenberg in 1745, at camp
in Lewis township, Lycoming County.
23. It is not known when Zinzendorf received the name
of Johanan. Watteville was Tgarihontie and Zinzendorf's
son-in-law. Nathaniel Seidel was given the name of
Anuntschie (the head) by Shikellimy in 1748. At the same
time Mack received the Cayuga name of Ganachgagregat,
(he heads a troop).
154 THE ONONDAGA HISTORICAL ASSOCIATION
REV. W. M. BEAUCHAMP'S NOTES ON THE
SAME JOURNAL.
Aug. 12. William's fort, at a Mohawk town, was men-
tioned earlier, and can only be Fort Hunter. This name
was occasionally used. Thus Col. Woodhull, 1760, left
Schenectady, going west. "We camped two miles below
Fort William," and then went on to Little Falls.
14. High and Low Dutch settlements refer to people
from Holland and Germany. The latter were Palatines.
15. The Indian village of Canajoharie may once have
been at Fort Plain and even near the present place, but was
then at Indian Castle in Danube. He says it was 8 miles
below the Great Falls, now Little Falls. This was the his-
toric Canajoharie, where Brant and Hendrick lived. The
roots dug were for the most part ginseng, which the Mora-
vians also dug at Onondaga, where it was called Da-kyen-
too-keh (the forked plant) .
16. Beyond Kash's their way led through the woods
and away from the river. Pyrlaeus and Anton were those
turned back nine years before. Gen. Clark said that the
original Kass farm was in the present town of Schuyler,
given to Johan Jurg Kast and his children in 1724, a tract
of 1,100 acres on the north side of the river.
17. Wampum was necessary as credentials. They ex-
plained the messages contained in it, and thus showed their
true character. The first town was Anajot or Oneida ; the
second a Tuscarora town, called Ganatisgoa.
18. Ganatisgoa means large village, and is the Canades-
seoah of some maps. It becomes Sganatees by contraction.
20. They passed the old fort, south of Jamesville,
burned in 1696. That the original pickets could be seen 58
years later would be indeed remarkable, but the place was
again occupied ; perhaps till 1720.
21. Servants were also mentioned by others, and were
usually captives. The English called the Iroquois brothers ;
the French termed them children.
23. Rundt was termed a white brother because not yet
adopted.
24. Otschinochiatha, here called the thick, has his
name denned as the sinew elsewhere, which is correct. He
is usually termed the Bunt, a Dutch word for bundle or
MORAVIAN JOURNALS 155
bunch, but his Indian name is variously spelled. He lived
to great age and retired from office on this account. Upper
and Lower Onondaga may refer to the situation on the
creek, but the former may be Tueyahdasso. Ana jot, here
reckoned as 45 miles from Onondga, was probably about
thirty.
25. They rested by Butternut Creek.
28. Ganochserage, or Canaseraga, the western Tusca-
rora town, was about midway between Onondaga and Ana-
jot or Old Oneida. It was east of Chittenango Creek, and
then some distance from it. The hills south were once
named from it, and even Cazenovia Lake was known as
Canaseraga.
30. Throwing dice was either the deer button game or
that of the bowl.
Sept. 1. DeWatteville was adopted into the Onondaga
Turtle clan in 1749, as Tgarihontie (messenger) . Ganats-
chiagaje means an old or black kettle. Tganiatarechoo
(between the lakes) was Prylaeus.
10. Onondaga Creek was an early salmon stream.
White cedar is yet abundant near Onondaga Creek, and
Bartram spoke of it in 1743.
23. Tiojataiksa was Tueyahdasso, now Indian Orchard
in LaFayette.
26. Sagosanagchti (very weak, but bearing the names
on their shoulders) is the fuller form of the Onondaga
Council name, Seuh-ro-keh-te, (bearing the names) . It was
sometimes the title of the head chief and applied to the
town.
Oct. 1. Tiojatachso closely approaches the present.
9. The Twightwees were the Miamis.
12. The salt spring found by Le Moyne was of consid-
erable size, and at some distance from the lake. The
Indians did not then use salt. Afterward they dug pits
along the shore to secure it.
17. Onondaga Creek again proved a good fishing place.
31. They wished to go to Oswego Falls, which the On-
ondagas still call by its early name.
Nov. 6. Tistis was Nine Mile Creek, (nine miles from
Onondaga Creek) , which Morgan called Usteka, (bitter nut
hickory). Tistis, however, suggests Otisco. The Prince's
Peaks were east and west of Cedarvale.
156 THE ONONDAGA HISTORICAL ASSOCIATION
8. Tgaaju was then a noted Cayuga chief, whose name
has been mistaken for that of Logan, who was called
Soyeghtowa.
26. The Diaogu to which they went was at the mouth
of West Canada Creek, Herkimer, N. Y. Tiachsochratota
was not far from Canastota, and the name is suggestive.
Titiachrungwe or Tiochrungwe (in the valley) was farther
east. Sganatees at first suggests Skainadoris, (long lake) ,
the early name of Madison Lake, but it is contracted from
Ganatisgoa.
29. At Kash's they were on the north side of the river,
crossing it 8 miles east.
DIARY OF BROTHER DAVID ZEISBERGER'S AND
HENRY FREY'S JOURNEY AND STAY IN
ONONDAGA FROM APRIL 23d TO
NOVEMBER 12th, 1753.
The first part will be summarized.
On Monday, April 23d, they left Bethlehem, arriving at
Maguntsche in the evening. Leaving there next morning
they reached Heidelberg and lodged with Jacob Miller.
Wednesday night they were at John Loesch's. On Thurs-
day they went toward Shomoko, lodging at Benigna Creek,
on Christian's Ruh (Rest) . Their camp fire spread in the
night, but was soon quenched. Friday night they reached
Shomoko. The Indians there visited them. Some Oneidas
called next day and discussed their plans. They chose a
tree for a canoe, ancT on Sunday rested. The canoe was
begun on Monday and finished on Wednesday, May 2d.
" We launched it and nearly made ready for the journey,"
starting the next afternoon, going 6 or 7 miles, and making
a hut for the night. Friday they went on, but the Susque-
hanna was rising and Ihey proceeded slowly, camping above
Fish Creek. Saturday the river was much higher, and they
remained ''and spent a happy Sabbath in the woods."
They had made a sail and on Sunday went on their way.
" We could sail as fast against the stream as if we were
flying away. In two hours we passed Nescapeke and the
MORAVIAN JOURNALS 157
falls." They camped at Wamphallobank. The water fell
a little on Monday, and from an Indian chief they learned
that the Nanticokes had not yet started. They passed the
Wajomick fall and reached the Nanticoke village in the
afternoon, having a warm reception. Some Tuscaroras
were still with them, who had been in Bethlehem. Here
they lodged. On Tuesday the chiefs and people came to
see them off.
On the way they saw a few huts of friendly Indians.
Rain came and they stopped early and built a hut.
Wednesday the river was still rising, but they reached Hazi-
rok in the evening, where there was a Menissing (Mini-
sink) town. All the Indians knew of Bethlehem, and had
confidence in its people. At noon they soon left Wajomik
and Hazirok behind. On the right was Snake Mountain,
and on the left the Dragon's Head ; these continued to Tioga.
" We passed a few more huts and an abandoned Indian
settlement, where Anton and Nathaniel had once lived.
Here the Susquehanna makes a great curve toward the west
and northwest." They supped on some pigeons and a duck.
Thursday, May 10, they started early, the river again
rising, and saw a few huts. " Toward evening we passed
an abandoned Indian settlement," making slow progress.
Friday morning they reached Tenkhanik. The Delawares
had gone some miles above and had two huts. At night
they found three good deserted huts and had good quarters.
Saturday was cold, " and about noon reached Onochsae.
There is a hollow mountain here, whence the place derives
its name. We found two huts here, but only Delaware
women were at home. They were very coarse and rude.
We soon left, and saw three new huts at which they were
still working." These were on the other side of the river,
and they rowed past. Three Indians followed them in a
canoe and brought them back. " One of them knew Br.
David very well. It was Otcongaa, a Delaware. He was
said to be a famous sorcerer. . . . One was an Oneida
from Anohochgrage. His father is a chief among the
Oneidas, whom Br. David knew well. . . . When they
heard that we were going to Onondaga they were astonished
beyond measure at the great distance of our journey."
They wanted rum. The Indians of this neighborhood
158 THE ONONDAGA HISTORICAL ASSOCIATION
were of quite a peculiar type. Br. Henry to-day celebrated
his thirtieth birthday. It was the first he had spent in the
Indian country."
Sunday, May 13, was very cold, and " we could hardly
stand the sailing." The main course from Wajomik to
Tioga was northwest. They killed a deer in the river with
a hatchet, took what meat they wanted, and hung up the
rest for the Nanticokes, who were following. They slept in
an empty hunter's lodge, remaining there Monday, baking
bread and roasting meat. Deer often came to their hut.
Tuesday was cold, but they got on well, passing " Mon
Plaisir in the Desert." Two canoes from Tioga passed
them " on their way down to the next town, to the Bear
Feast." One Indian said " that of the Tuteloes, who once
lived near Shomoko, some had moved up from Tioga to
Cayuga, others to Anochochgrage."
Wednesday, May 16, there was ice, with a strong north-
west wind. " We passed two huts inhabited by Indians.
At night we encamped on the Shomoko road, which comes
from the great desert and here touches the Susquehanna.
Br. Joseph and party had taken this route when he went
to Onondago. . . . The wolves made a terrific noise
around us during the night." Thursday they reached
Tioga. The huts were Delaware. Some Cayugas were
some way up the west branch. The north branch was
taken by the voyagers. " It is the largest ; the other is
about as large as the Schuylkill. Now we were obliged to
grope our way as well as we could, being quite unacquainted
with this district. So much we learned from the Indians,
that no branch turns oft until Zeniinge, when we must turn
to the left."
Friday night they " encamped on the road that goes
overland to Onondago, and here touches the Susquehanna."
Early on Saturday several Delawares passed them going
from Tioga to Anohochgrage. " We asked them how far it
was to Zeniinge, but the place was unknown to them. They
told us, however, that it was two days' journey to Anohoch-
grage. . . . We, also, now went on our way, passing
Owego, an old deserted Indian town, where the overland
road turns off to Onondago from the Susquehanna. Bro.
Joseph, with his company, had followed this road. . . ,
Along the Susquehanna, from Tioga to Zeniinge, the country
MORAVIAN JOURNALS 159
is quite pleasant. We also had a strong and favoring wind,
so that we could sail quickly a long distance."
" Sunday, 20th. — We rose early and went on our way,
pssing many deserted Indian camps. We soon drew near a
hut which stood quite alone, in which was a Cayuga woman
who talked a little with us. . . . We went on and saw
more huts, built near each other. The name of this town
is Tschachnot, (Chugnutt). Delawares and a few Cayugas
live here. We landed and inquired how far we were from
Zeniinge. They told us there was no road of any kind. The
Indians, who were familiar with the neighborhood, go
through the woods, and lose themselves almost every time.
We certainly could not find our way out again. The best
way was up from Owego ; it was easy to find as it was more
trodden. . . . We therefore concluded to take the road
from Owego to Onondago. Bro. David had once before
taken this road, and though many years before, he could
at least recall the general directions. Thereupon we re-
turned to Owego. ... On that day we went as far as
Owego, encamped on the creek, and found, later, that the
Indians had stolen our bread."
On Monday they went up the creek, " searched for the
Onondago road and found it. We carried our canoe to a safe
place, where the creek was quite deep, and sank it. We
packed our bundles and prepared to foot it." Some things
they hid in a hollow tree. On Tuesday they started early
over a poor trail. This they lost and regained, and at night
this happened again. Wednesday they followed the trail
along the creek, losing it often. " The Indians had no
proper trail, but where they cannot distinguish it each one
runs through the woods according to his own judgment.
Thus it often occurs that from two to three miles, and often
farther, there is no visible road." Toward night it was
lost for a long time but regained.
" Thursday, 24th. We continued our journey but soon
lost the trail. After long search we found a trail that led
us across the creek. We thought it an Indian trail, but on
careful examination found it was a bear track." They
again reached the road. " Without a compass we would
have been in a bad case in the forest. . . . After going
several miles farther the road turned off from the creek,
now very small, and the trail ascended a mountain." They
160 THE ONONDAGA HISTORICAL ASSOCIATION
deliberated. " Providence directed us to turn back and go
to the Nanticokes, whom we imagined by this time in Zeni-
inge. We did so." At night they shot a duck and lodged
in an old hut. " In the forest there is no game of any kind.
It is very different from ascending the Susquehanna by
water. There is no dearth of food there, game being always
abundant." Friday was a trying day, but they got one
duck. Saturday they started after eating their last biscuit,
and reached Owego at noon. They got out their flour,
raised their canoe and shot some game.
Sunday, 27th. They went down the creek to the river,
where they met two Cayuga Indians from Tschachnot, who
told them if they had gone a day longer they would " have
had a good road, because two roads meet there, and a road
branches off, turning toward Cayuga lake. It is much
frequented."
" We inquired whether the Nanticokes had passed.
They told us that they had spent the night about a mile
farther up, and were about starting. We then went on,
soon catching a glimpse of the Nanticokes, who were busily
engaged in preparations for departure. As far as the eye
could reach you could see one canoe behind the other along
the Susquehanna. We soon overtook them and met a few
canoes. They were glad, and greatly puzzled to know how
we had crossed the country, and pleased to have us travel
with them. We told them how we had wandered around in
the woods, and had suffered much from hunger because our
supply of food was exhausted, and we could no longer say
we would take dinner or supper, but had to wait till we
could find something, and the Lord helped our needs. They
told us they had heard of our going this way, and had feared
we might have much trouble, knowing what the Indian
trails were. They at once brought us bread and sapan, so
that we might refresh ourselves again, for they could well
see that we were very weary. They showed us much pity,
and said we should not go hungry as long as we were with
them. They, indeed, had but little left, but as long as they
had any food we should share it with them. For, they
added, We are brothers; we are one. We learned that the
two Indians who had met us, had meant to hunt up our
canoe and take it away, as it would be of service to them,
but they had missed the chance.
MORAVIAN JOURNALS 161
We then followed them. There were 25 canoes and we
were the 26th. Three canoes were still behind and would
follow. At noon they stopped to dine; they gave us food
to eat. Now that the whole company, with all their utensils
and cattle were tog-ether, they presented quite a lively
appearance, not at all like a scene in the wilderness, but
like one in a large city. We journeyed with them and then
encamped. Shot several pigeons on the road, and tore off
bark for our hut, because it looked threatening. We took
it along in our canoe, building a hut in the evening in Nan-
ticoke Town. In the evening Chief Patrick brought us food
into our tent. The Tuscarora also visited us with his wife,
and brought us bread. We had many visitors in our tent
in the evening, and they were all exceedingly glad to have
us with them.
Monday, 28th. — As the sky looked very dark the Nanti-
cokes took a day of rest, and we did the same with them.
One of them had shot a deer during the morning, and they
shared it with us. We had many visitors during the morn-
ing, among the rest interpreter White told us that a few
days ago they had met a messenger with two strings of
wampum, one of which was from the French for the Six
Nations, and the other from the Six Nations to all the cities
and settlements of Indians, in order to let them know what
Onontio and the Six Nations intended to do. Onontio, or
the Frenchman, said to the Six Nations : They should allow
them to pass through their country, as they had their
hatchet in their hand, and would clear out of the way what-
ever impeded them. He promised to do them no harm, but
would pass peaceably through their land to Ohio. The
second string, from the Six Nations said about this: All
nations of Indians had not heard what Onontio meant to do.
On this account they had sent 900 braves after him, only to
see what his intentions were, and if they saw that he wished
to do them harm then they would at once punish their father
Onontio. (By this name they have called the Frenchman,
and he and the others have called them his children). We
rested well to-day and the Nanticokes fed us bountifully, so
that we again gained strength. The Tuscarora and his
wife also visited us, and invited us to travel with them to
Anajot, from whence it is about 50 miles to Onoudago. We
162 THE ONONDAGA HISTORICAL ASSOCIATION
did not refuse, neither did we accept, but waited to see how
the Lord would direct.
Tuesday, 29th. We again broke camp with the Nanti-
cokes and sailed up the Susquehanna, passing Tschachnot,
an Indian town where Delawares and a few Cayugas live.
A little farther on we saw several huts. Toward evening
we came to the Fork, where the Susquehanna divides. The
one stream comes from the east, and is the branch coming
down from Schohari, on which Anohochgrage, a large town
of the Tuscaroras is situated, about 30 miles from here, and
where they have a minister. The other flows from the
north, and is a branch on which one can go by water both
to Anajot and Onondago, a day's journey to both places.
We now remained for the night in the Fork, and put up our
tent among the Nanticokes. The branch which turns here
toward the north is about as wide as the Lehigh at Beth-
lehem. The other that flows up in an easterly direction is
a little broader. Both become very shallow at some places,
so that during the summer, when the weather is very dry,
it is scarcely navigable with a canoe.
Wednesday, 30th. — Again we stayed quietly with the
Nanticokes, because it rained and thundered very much,
and we had built a good hut in a dry place. In the morning
eight Oneidas and Tuscaroras came down from the town.
Nanticokes went to meet and welcome them ; they also took
two Nanticoke chiefs along in their canoes, up into the
town. During the day we had many calls from the Indians.
We saw and heard that they hold the Brethren in Bethlehem
in great esteem. They said they never had seen a people
of that kind, who lived so intimately and so peacefully
together as the Brethren, and that they must soon visit
them again.
Thursday, 31st. — We started pretty early with the Nan-
ticokes, sailing northerly up the branch, and when we had
gone about 6 or 7 miles we reached Zeniinge. A Nanticoke,
with his wife, sailed with us in our canoe. As we saw that
the only three houses were crowded, we built a hut on the
right bank of the river, right among the Nanticokes. In an
hour's time a whole city had arisen. We halted there and
waited to see how the Lord would direct us to proceed, for
we were not to go to Anajot, though it had been proposed
to us. We went to the old chief Cossey, and told him our
MORAVIAN JOURNALS 163
distress, as we had nothing to eat, and did not know where
we could get anything, asking them to sell us a little com.
He said he would see and talk with the chiefs, and ask them
to gather something for us. They did not wish to sell us
anything, because we were Brethren, but they would all
contribute, and we should not suffer or want. They
thought it a disgrace to sell us food, as we are their
Brothers, because, as they said, we had helped them in dis-
tress when they had nearly died of hunger. They held a
council, and gathered nearly half a bushel of corn and sent
it to us by White, their interpreter. We thanked them very
much, and promised to serve them again when we had an
opportunity.
Soon after the council was convened; we were also
invited to be present, so that we could hear what message
the Six Nations had sent them. We joined them, and when
all were assembled the Tuscaroras from Anohochgrage, and
the Oneidas who had come down from Anajot arose, walked
around in a circle, shook hands with every one, and solemnly
welcomed them, saying: Brothers, we are glad to see you
here in Zeniinge. After these words they welcomed us in
the same way. Some of them knew Bro. David, as they
had seen him in Anajot. Thereupon a Maqua from Ano-
hochgrage made a long speech, consisting entirely of com-
pliments. Then he brought out two strings of wampum
from the Tuscaroras in Anohochgrage. The one was
intended to welcome them, and to express their pleasure at
the arrival of the Nanticokes in Zeniinge. The second was
to say that the land lay open to them from their Fork up
as far as the old Indian town. There they could live and
plant where it suited them best. Then a present of several
sacks of corn was given to the Nanticokes, in the name of
the Tuscaroras. They were given them for planting.
Various matters were then discussed with them. They also
talked over many things with us. They asked us where
we were going, and what our intentions were, which we told
them. They bade adieu to each other and again separated,
and we returned to our tent.
Many Nanticokes visited us, and also some of the inhab-
itants of the place, who are partly Onondagos and a few
Shawanese. A negro, a fugitive, also visited us. He had
lived several years among the Indians. He offered to travel
164 THE ONONDAGA HISTORICAL ASSOCIATION
with us to Onondago, as he said he was perfectly familiar
with the road. However, we did not pay much attention to
him, as we did not trust him, and we afterward learned he
had never gone that way before. In the evening four
Indians of the town came down the river on a hunting trip.
They visited us at once. One of them knew Bro. David
well at Shomoko, and was glad to see him. They had heard
of us, but did not know what kind of people we were. They
were very friendly, and the Indian who knew Bro. David
at once offered to go with us to Onondago. It is four days'
journey by water from here. We told them we would give
them an answer in the morning. We saw that the Lord
Himself had made this opportunity, without any effort on
our part, and we were thankful and happy.
Friday, June 1st. — In the morning we spoke to White
about our canoe, which we wished to leave with them till
our return ; he at once agreed to this plan. Bro. David then
went to the Tuscarora to ask the time of his departure for
Anajot. He said he could not tell yet, as his child had been
taken sick. Bro. David told him we would take the shortest
way by water, with an Indian for our guide. We were glad
the matter of our journey was decided in this way, as,
because of their kind efforts to travel with them, we feared
to give offense if we refused to accept, and in this way we
can use our own pleasure in journeying when and how we
choose. David went to the island to engage the Indian to
go with us. He, however, did not meet us, as he had gone
down the river to Tschachnot.
Many Nanticokes visited us in our hut, Chief Cossey
among the rest. He pressingly invited us to visit him in
Onondago, which we promised to do. He said that when
we came again, they hoped to entertain us more comfort-
ably, as now their stores of food were almost exhausted.
We asked them for a little food and flour for our trip, which
they gave us. They have not only treated us as friends,
but as Brethren, for they have but little themselves, and
have shared with us in their poverty. ... In the even-
ing we witnessed the sorceries of the Indians with a sick
child.
Saturday, 2d. — As the Indian who was to go with us had
not returned, we could not leave. The Nanticokes broke up
their camp and went to the place they had selected, three
MORAVIAN JOURNALS I65
miles farther down the river. They bade us farewell in a
very kindly way, believing that we would, perhaps, start
to-day. They all invited us, most pressingly, to visit them
in Onondago. We stayed in our tent, and spent a happy,
quiet day together. . . . Many of the Indians visited
us. One woman, who knew Br. David well, said to him:
You, Ganousseracheri, you are quite at home in our country
and among the Aquanoschioni, but here you are such a
stranger and cannot find your way. Br. David told her
that if we were to come again, we could certainly find our
way more easily. This was our first visit here.
Sunday, 3d. — We had to stay here to-day, as the Indian
had not yet returned. Our ability to proceed caused us
some anxiety. Our supplies were scanty, consisting of but
a little corn, which the Nanticokes had given us. If we
used this we would have nothing for our trip, and it was
perfectly impossible to procure food of any kind here.
Famine prevails all around and the Indians subsist on the
various roots and herbs they find in the woods. We wished
to buy a half bushel of corn from a Shawanese woman, and
offered her 100 black wampun for it. She, however,
refused to sell, saying very truly : What good would the
wampun do her, if she must starve in consequence? We
pitied her, though we were in the same trouble.
About noon the Indian who was to go with us came
home, and visited us at once. He forthwith agreed to start
to-morrow morning, saying to Br. David that when he was
in great trouble in Shomoko, Br. David had shown him kind-
ness ; hence he could not refuse to go with us. . . . Br.
Henry went down to the Nanticokes to see if he could get a
little corn for our journey. The old chief Cossey made us
a present of some, and would take no pay for it, because, he
said: We are Brethren, and must help each other in
distress whenever it 'S possible.
They were about planting corn, and all working to-
gether, old as well as young, the men hoeing and the women
planting after them. They work in this way, so that none
may remain idle and neglect to do their planting. When all
has been planted each one receives his piece of ground,
allotted to him to be tilled. This suffices for all their wants.
Br. Henry helped them work till they returned to their
homes. They ate together and asked Br. Henry to be their
166 THE ONONDAGA HISTORICAL ASSOCIATION
guest. In the evening the Indian who is to go with us,
came with his brother, who is also going along, to spend the
night with us, as we were to make a very early start.
Monday, Mh. — We set off early with the Indians, rowing
up the branch. The water was very swift. At noon we
arrived at the third fork of the Susquehanna from Shomoko,
not counting Hazirok, which divides Wajomik. The branch
on the right hand, which turns to the north, is called
Anajota, and leads to Ana jot, about a day's journey from
a lake. The branch on the left, turning to the northwest,
is the largest, and is called Tiohujodha. After having eaten
some sapan, and fish which the Indians had caught on our
way, we continued up the branch Tiohujodha, which is not
quite as large as the Schuylkill, and made good progress
to-day. While sailing, the Indians again caught a great
amount of fish, enough to appease our hunger and have
some remaining. The Indians shot a wolf that was walking
along the shore. During the afternoon we had a heavy
thunder storm, with much rain, so that we were thoroughly
drenched. For quarters at night we had a miserable dark
hole. The evening meal was of turtle eggs, which we had
gathered on our way.
Tuesday, 5th. — A few Oneidas, on the chase, visited us
in the morning. They had thought we were the same who
were in Onondago last year. They came from Anohoch-
grage and were very friendly. We invited them to break-
fast with us. They were baptized Indians, and said grace
before and after meals. Before leaving they made us
presents of venison and bear meat. We went on our way
and soon passed the fourth fork. The branch on the right,
turning toward the north, is called Schio. We continued
our course in the Creek Tiohujodha, which is the largest,
and flows for the most part, northwest and west. It is
generally as wide as Antony Lane in Pennsylvania. The
Indians again caught a great quantity of fish, and while we
were resting at noon two deer came into the creek, of which
they shot one. Now we were abundantly provided with
food. In the afternoon we met a canoe, sailing down the
stream, bearing an Indian and his wife from Onondago;
they both knew Br. David very well. As we had no more
salt we bought some from them. We made a halt early in
MORAVIAN JOURNALS 167
the evening, because the Indians wished to roast and enjoy
the venison, which they did.
Wednesday, 6th. — This morning we made a very early
start, so as to end our journey by water. The Indian was
sick to-day, having no doubt eaten too much venison. He
was lying down in the canoe all day long. Our journey was
specially pleasant during the afternoon. The water was
deep and the current not rapid. The creek seemed to grow
wider as we ascended. This seems to be the case with most
streams here; they seem to be very much the same from
beginning to end, as no creeks empty into them, and they
usually rise in some lake. The Susquehanna consists prin-
cipally of lakes, hence it comes that it varies but little in
width from Shomoko to Tioga, and from Tioga to Zeniinge,
as no creeks of any importance flow into it. Thus it is not
surprising that the Susquehanna continues to rise for such
a length of time, and then grows so very high, because,
reckoning in scant measure, its source is 400 miles from
Shomoko, and by exact measurement it would doubtless be
60 miles more.
In the morning we reached the fifth fork. The branch
on our left, called Onogariske, about twice as large as the
Monocasy, turns to the west and flows from a lake. We
would have ascended it, but, as the creek was too shallow,
we continued our course in the Tiohujodha and went on a
little farther. Here we concluded our journey by water
for the present, being 50 miles from Onondago by land.
We gave our canoe to the Indians, who on their return were
to deliver it to the Nanticokes for safe keeping.
We had ascended the Susquehanna as far as it was
navigable in a canoe ; had the water been higher we might
have gone half a day's journey farther, on to the lake, and
would then have but 30 miles by land. The ascent of the
Susquehanna by water, if any one knows how to row, is by
far the most pleasant and convenient mode of traveling.
Having tried both ways of journeying I speak from experi-
ence. By land the trip is fatiguing, even on horseback, and
on foot it is still more so, because for more than 100 miles
the traveler must carry his food on his back, and this
burden is almost unbearable. By water Onondago can be
reached in three weeks from Shomoko, and all supplies
carried along. There is nothing to be dreaded, as above
108 THE ONONDAGA HISTORICAL ASSOCIATION
Wajomik there are no dangerous places, except now and
then where the current is rather rapid. Our journey this
time, was greatly lengthened by our ignorance of the way.
Thursday, 7th. — In the morning we started early, with
the Indians, into the forest. They thought they would find
a trail, but we could see no traces of it, and they fared no
better than we had formerly done. They ran here and
there in the forest, till at length they found a path. They
went on very rapidly, as they had determined to reach
Onondago to-day. We kept up with them for some time,
but our packs were so heavy that we found it impossible to
go on in this way. Not knowing our way we concluded to
lighten our loads, and hide some of our things in the woods,
and thus better keep up with the Indians. We crossed a
mountain, and then the Creek Onogariske, which, had the
water been higher, we might have ascended in a canoe.
Our course lay westerly till we reached the trail that
comes up from Owego, and is quite clearly defined here.
We then proceeded toward the north. As we now saw that
our path was good and plain, and that the Indians hurried
on very fast, we let them go on. We followed as quickly as
possible, however, and at noon reached Lake Ganiatareske,
in which the creek rises, and soon after empties into the
Creek Tiohujodha, the largest branch of the Susquehanna.
At noon we camped near the lake and boiled some sapan,
and then went on through the woods, finding a path in the
afternoon which turns to the right. We took the trail to
the left, because the other turns so far northeast. We came
to a large lake which Bro. David remembered to have seen
nine years ago, and by this he knew that we were on the
right road. He knew the place where Bro. Joseph had spent
the night with his company, and was much pleased to find
the names they had cut into the trees. We went farther
down, and toward night found a hunting lodge where we
spent the night, very thankful to have been helped thus far.
Friday, 8th.-^-We started again and went on as rapidly
as possible, not knowing how great the distance was. We
descended quite a steep mountain, and saw that a change
and separation took place in the waters, and that the Sus-
quehanna lies much higher than the waters which flow into
the St. Lawrence, as it suddenly descends a mountain, and
yet we had not ascended any. At the foot we came to a
MORAVIAN JOURNALS 169
creek which flows north through Swenochschoa. The lakes
on the mountain, of which there are three close together,
flow in a southeastern direction. The trail leads down along
the creek, and is as crooked as snake fences, because of
the trees which often lie across the road, and the number of
sloughs. In the afternoon we emerged from the wilder-
ness, and hoped soon to reach Onondaga. The path changed
and became more passable, and before we knew it we
reached the town. We passed through the plantations,
where the Indians were hoeing the corn. They hailed us,
saying: Welcome, Brethren! and appeared glad to see
us.
Soon after we met the chief Otschinachiatha, who was
very friendly. He said we would probably find our house
closed, and the greater part of the people in the plantation.
He told us to open the house, as it was ours. We went to
our former lodgings. Our housekeeper soon came home
and was glad we had returned. She told us her troubles;
she and her children had nothing more to eat. She had taken
good care of all that we had left with her "for safe-keeping.
In the evening the Chief Otschinachiatha came with several
other chiefs, and welcomed us very kindly, inquiring
whether we had brought any message from Brother Tgir-
hitontie, so that they might be guided by it and take coun-
sel together, and that we might give utterance to our
thoughts and say what were our wishes. We said that we
should be very glad to have them do so, and thanked them
for their offer. This time we had but little to say ; if con-
venient, however, we would be glad to hold a meeting with
them and express our wishes. The chief then said they
would meet to-morrow in our house, and he would have us
make the needful explanations to him, so that he might
make all known to the Council in the proper order. We
told him that this pleased us, and asked him to come to us
whenever convenient to him.
Then they showed a belt of wampum from Onontio. A
small letter attached to it showed that it had been sent by
Asseroni, and not by the Indians. The Governor of Canada
made known to them, in this way, that he was on the way to
Ohio with all his men, and held the tomahawk firmly in his
hand, and would destroy all who opposed him. He assured
them, however, that he would do no harm to the 6 Nations,
170 THE ONONDAGA HISTORICAL ASSOCIATION
but only meant to attack the English. They also told us
that they had sent away all their young men to Ohio, to see
what were Onontio's intentions, and to find out if he wished
to do them any harm.
They talked on various subjects with us, and we told
them of our journey, described the course we had taken and
how we had fared. Among the rest they told us that the
trader, who had treated Bro. David so badly in Cayuga,
had passed through here soon after we left. He had spent
several days here, had been drunk and had done much evil,
squandering all he had. After much talk they took leave of
us and went home. We soon retired and felt comfortable.
The Daily Word to-day was a great comfort to us: "The
windows from on high are open." Isaiah 24:18.
Saturday, 9th. — Chief Otschinachiatha came to us early
in the morning ; we explained to him all that we wished to
tell them. Soon after the chiefs who were at home
assembled and welcomed us most kindly. The Chief seated
himself beside Bro. David, who again repeated to them, so
that they all might hear, the following words: Brethren
of the Six Nations! Our Brothers Ganousseracheri and
Thaneraquechta returned last autumn, and brought us the
good tidings that they sat in peace and quiet around our
fire, and smoked their pipe, and no harm came to them.
Now we have also learned from them that you would prefer
to have them remain longer with you, and learn your lan-
guage thoroughly before proceeding elsewhere.
Then Br. David took the string of wampum in his hand
and said: Thus says Br. Tgirhitontie : Brethren, you
Aquanoschioni ! You have had a wise thought. I and my
Brethren are of the same opinion as you, and we are
pleased. Permit our Brethren to dwell in peace and quiet
around your fire in Onondago, as they have done in the
past. As Br. Thaneraquechta finds difficulty in learning the
language, we have sent another in his stead, who already
understands it, and perhaps may be able to learn it more
easily. The Chief sang this to the Council with the usual
ceremonies.
Then Br. David took the second string, and said in the
name of Br. Tgirhitontie : Brethren, you Aquanoschioni !
The last time our Brethren came and brought you the news
of Br. Gallichwio's death you made known to us, by a
MORAVIAN JOURNALS 171
string of wampum, that we should look around and seek
for another man like Gallichwio, for he had a great affection
for the Indians. Now we have seen and found a man, who,
like the late Br. Gallichwio, loves the Indians. He has
crossed the great water, and perhaps you will some day
have a chance of seeing him.
The Chief, as usual, told them all this by intoning. We
gave them a roll of tobacco and they seemed much pleased.
Afterward we talked with them on many different themes.
We told them that Br. Tgirhitontie had crossed the great
water and would return again. Two messengers were im-
mediately afterward sent with one string to the land of the
Senecas, and the other to Anajot, by way of Ganochserage,
so that all the nations might get the news.
Sunday, 10th. — In the morning Chief Hatachsocu came
and begged Br. David to come and bleed his son, who was
sick, which he did. We then visited Otschinachiatha, who
asked if we would stay longer with them than at our last
visit. We replied that we meant to spend some time with
them, unless something occurred to compel us to leave, as
for instance, having no more food. For this reason we would
like to have planted something, though it was doubtful
whether anything would grow so late in the year. We saw
that he was not against our doing so, and so went to choose
a place for planting. Without special reason, however, we
changed our plans and decided not to plant.
During the afternoon warriors came from the war and
brought a prisoner with them. We were invited to listen
to them. When they had all assembled, the captain gave an
account of their whole journey, and went into the most
minute details of all that had happened to them, telling
where they had been treated kindly or badly by Indians or
Europeans. We drew a lesson from this, viz, that every-
thing is made known to the Six Nations, and we learned
how to treat the Indians as they passed through Shomoko.
Monday, 11th. — We returned to get all the luggage we
had left behind, but found that the Indians who had been
with us, had gone back without our knowledge, and had
stolen all our things.
Tuesday, 12th. — During the day, which we spent in the
woods, we prayed the Lord earnestly, to direct and guide us
172 THE ONONDAGA HISTORICAL ASSOCIATION
in these days of great perplexities, for we heard of nought
but war and rumors of war.
Wednesday, 13th. — We returned to our lodgings.
Thursday, lUth. — Br. David visited Otochinachiatha,
who told him that some of the chiefs had returned from
Oswego, and brought the news that the French had crossed
Lake Ontario in great numbers. They had never seen so
many people together, and they feared evil results from all
this. Then Otschinachiatha said to Br. David that he would
like to make a communication to him, but feared we might
misunderstand him. He then said he had heard several
chiefs speak of our being here as unsafe during the war
time, as they did not know how matters would turn out with
the French. Therefore as soon as the war cry came from
Cayuga, and matters looked dangerous, they would say to
us : Brethren, depart now ; it is time ; go and tell our Breth-
ren the state of things here.
David told them we were glad to know this, and would
surely follow their directions, begging them always to deal
plainly with us and make known their wishes. Otschina-
chiatha said there was no present cause for our departure,
for, as soon as they had news that we must leave, we could
at once go into the woods, whither they would follow us.
We felt disposed to stay and wait till the danger seemed
more imminent, having perfect trust in the Lord's guidance.
To-day's text seemed suited to our circumstances.
Friday, 15th. — We went into the town. Br. David bled
a woman, who had formerly entertained Gallichwio at her
home. Warriors returned in the afternoon, and brought
three children as prisoners. We also had visits from
drunken Indians.
Saturday, 16th. — The Indians had a feast in honor of
the returned warriors, which consisted in a rum drinking
carousal. Our hostess was asked to attend it, hence we went
into the woods. When we returned in the evening, and
found that the situation looked threatening, we decided to
go into the woods again. Our host advised us to leave
quickly (we, however, were not greatly alarmed), because
they feared that the drunken Indians might harm us.
Scarcely had we left the house when they bound one of
their number. We spent the night in the woods, sure of the
Lord's protection.
MORAVIAN JOURNALS 173
Sunday, 17th. — In the morning we again returned to our
lodgings, and found the noise somewhat less. Our hosts
were not at home and we were quite alone. We wrote and
enjoyed a quiet season together. All were drunken in the
town.
Monday 18th. — Their drinking bout continued. We
returned home to see to various matters. As the supplies
of our hostess were exhausted, we shared what little we
had with her. Famine prevails everywhere, and the Indians
live mainly on the rooots and herbs they find in the woods.
In the afternoon we visited the chief Sequalissere, who was
very friendly. He inquired where we lived. We tried to
explain it to him as clearly as possible; he has never been
in Philadelphia or that vicinity. Oh, how ardently we wished
they might visit the Brethren. They would have different
impressions of us, which would carry more weight than if
we spent a year among them.
Tuesday, 19th. — The drinking continued. We remained
quietly at home.
Wednesday, 20th. — The Indians were all half drunk. We
spent the day at home writing. In the afternoon we went
out hunting.
Thursday, 21st. — We were quite alone all day, and
thought much of our friends at home.
Friday, 22 d. — We enjoyed our morning devotions of
song and prayer. As there was nothing to be done at home,
we went into the woods for several miles, and built our-
selves a hut, where we spent the night.
Saturday, 23d.— A quiet, happy day, in which we
thought specially of our friends in Bethlehem.
Sunday, 2Uh. — We went home, having shot only a few
pheasants and ducks. There was a great uproar in our
lodgings ; a woman had come there with rum, and was offer-
ing it for sale. We regretted having left the woods, and
wished we had stayed in our hunting lodge. For some time
we were quiet spectators, but at last we took refuge on the
hill, where we built a fire and spent the night.
Monday, 25th. — Scarcely had we left Otschinachiatha's
house (he was not at home), when an old woman, who was
there, came and urged us to stay with her. She said that
all were drunk in our lodgings. We accepted her invitation,
174 THE ONONDAGA HISTORICAL ASSOCIATION
and she at once prepared some food for us, entertaining us
as well as she could.
Tuesday, 26th.— We wished to see how matters were in
our lodgings, but the old woman would not consent to our
leaving. She said that the rum was still being sold ; hence
we remained with her, and found that she was glad of our
company. Our hostess supplied us bountifully with food,
and said we should not suffer want, as she had plenty to
eat.
Wednesday, 27th. — We remained with the woman,
chopped her wood and helped her in various ways.
Thursday, 28th.— The wife of our host Ganatschiagaje,
asked us to cut down some trees for her in the plantation.
We did so, for her and for some other women, who had
made the same request.
Friday, 29th. — We returned to our lodgings and spent
a quiet, peaceful day.
Saturday, 30th. — Toward evening Andres Hattelios,
arrived with some news from Virginia. (Andrew Montour.)
Sunday, July 1st. — We made an attempt to visit Andres,
but found him absent, and went on to the house of Ana-
harisso, where we were received with much kindness.
Andres visited us during the afternoon, and conversed
much, asking about different Brethren from Bethlehem
whom he knew. He showed much affection and attachment
for the Brethren, and said that he had long wished to visit
Bethlehem, but had never been able to do so. He well
remembered the journey he had made with Zinzendorf to
Wajomik, and later with some other Brethren to Bethle-
hem, and afterward with Br. Joseph to Onondaga, where he
had received pleasant impressions of the Brethren. We
had felt much pleasure at the thought of getting a letter
from the Brethren in Shomoko, but were disappointed, and
only learned that they no longer lived in the old house.
Andres was not aware of the fact that they had built a new
house, and had thus passed without seeing them. He was
much surprised that we had been able to exist during the
famine among the Indians. He said he could endure it no
longer. We spent a pleasant, happy evening together.
Monday, 2d. — In the morning we visited Andres, who
had invited us. He offered to forward a letter for us if we
wished to write. We accepted the offer very willingly.
MORAVIAN JOURNALS 175
Tuesday, 3d. — It rained hard, and we spent the whole
day indoors. Toward evening we visited Otschinachiatha's
house, where we found a woman who talked much of a visit
she had paid Philadelphia. She had lodged in Zinzendorf's
house, and said that meetings were held there twice a day,
and the Brethren showed much kindness. She was the wife
of the late Gaxhayen. Another old woman told us that in
her youth two French priests had lived in Onondaga, and
had taught the Indians. At that time Onondaga was situ-
ated several miles farther east. It had, however, been
destroyed by the French, and was afterward rebuilt where
it now stands.
Wednesday, Uth. — We went out visiting, but found
hardly any men at home, as all who were able had gone
fishing, in order to procure food.
Thursday, 5th. — We wrote and spent a pleasant day.
We visited in several houses, but found few Indians at
home.
Friday, 6th. — The chiefs, who had returned from the
chase, convened to-day to consider the message from Vir-
ginia. We were summoned to appear, and after Andres had
made a speech, they handed Br. David the Governor's letter
to the Six Nations, asking him to translate it, no doubt in
order to find out whether it agreed with what Andres had
said. Br. David excused himself on the plea of having not
mastered the language enough to be able to make a trans-
lation. We noticed that Andres would not have been much
pleased to have him do so. After the business of the Council
had closed, we partook of a common meal with them, and
then retired to our lodgings to write letters to Bethlehem.
Saturday, 7th. — In the morning we visited Hattelios,
and handed him the letter, which he was to deliver in
Shomoko. Two Oneidas from Anajot, and one Tuscarora
from Sgauatees, who knew Br. David very well, were there.
They conversed very much with us, and were very friendly.
Toward evening we went to the creek to fish, and caught
fine large trout.
Sunday, 8th. — There was much drinking going on, hence
we thought it best to absent ourselves, and went into the
forest to hunt.
Monday, 9th. — Andres left again, and we wished him a
safe and pleasant journey home.
178 THE ONONDAGA HISTORICAL ASSOCIATION
Tuesday, 10th, and Wednesday, 11th. — We stayed at
home, wrote, and attended to various matters.
Thursday, 12th. — There was much drinking and noisy
carousing- going on. Toward evening we withdrew into the
woods, built a fire, and spent the night there.
Friday, 13th. — In the morning we visited Otschina-
chiatha, who had just returned from Oswego. He reported
that many traders were there, and that they asked whether
there were any white people in Onondago, to which he
had replied in the affirmative. They wanted to know why
we did not come down and visit them? He told us that they
had no good news from Onontio ; his Indians were fighting
against the Indians on the Ohio. We were forced to flee into
the woods, as the Indians drank very hard. Spent a happy
evening together.
Saturday, lhth. — We remained in the forest at our fire,
and thought often of our Brethren in Bethlehem. In our
lodgings all were drunk, keeping up a terrible noise.
Sunday, 15th. — We returned to our lodgings and found
them deserted, as our hosts had gone to the woods in search
of roots. Their and our own stock of food was completely
exhausted, and there was no means, anywhere, of replenish-
ing it. Hence the Indians eat mostly roots and herbs at
present, which, however, they are obliged to boil from 24
to 30 hours, as they are poisonous. In the town there was
much drinking going on.
Monday, 16th. — We decided to go into New York State,
in order to get the things we had left there last autumn,
and also to see if it were possible to get some provisions.
Not knowing how to undertake the journey, we went to the
house of Otschinachiatha, but did not find him at home.
He had gone to the lake, to await the return of his sons
from the war. The old woman, whom we found, got us
to remain till he came, saying that he might have something
to tell us. She gave us some corn, and we stayed.
Tuesday, 17th. — In the morning we visited Otschina-
chiatha, who had just returned. We told him of our plan of
visiting Tioga, as for some days we had had nothing to
eat. He did not object, and asked if we had any food for
our journey, and took us to his sister's house. He told them
to give us something to eat, and prepare some food for our
journey, which they did at once. Three of Otschinachiatha's
MORAVIAN JOURNALS 177
sons had returned from the war. When he told one that Br.
Henry had come in the place of Br. Rundt, he asked if he
had not yet received an Indian name. They debated for some
time together, and then the chief said he should be named
Ochschugore; a chief of the Onondagos had borne that
name, and Br. David, too, belonged to the Onondagos. As
we were now provided with food for our journey, we took
leave of them and started, spending the night in the woods.
Wednesday, 18th.— It was as cold to-night as if it was
autumn, and having no blankets we felt very chilly and
uncomfortable, because yesterday we had perspired very
freely on our way. During the morning we soon reached a
town of the Tuscaroras. With the exception of a few
women, all the people had gone fishing, as their stock of
food was entirely gone. We went on our way, but soon
felt so miserable because of the cold we had taken last night,
that we could hardly go on. In the afternoon we reached
Tiochrungwe, where there are still a few huts of Tuscaroras.
We concluded to stay there, as we felt too sick to go on.
An Indian, who had recently returned from the war, asked
where we came from. When he learned that we lived in
Onondago, and that one of us was named Ganousseracheri,
he was charged to give us a letter ; and thus, to our great
joy, we received a letter from Br. Grube, just as if we had
found it on our way. Had we not spent the night there,
perhaps we might not have received it, as the Indian did not
yet know us. The people in the town were very friendly,
and showed us many kind attentions.
Thursday, 19th. — In the morning we went on our way,
and soon reached Sganatees, a town of the Tuscaroras.
Here we went to the house of Chief Sequalissere, with whom
we were acquainted, and remained there till evening as we
felt very tired. Here we found several Nanticokes, who
had come up from Zeniinge. They were very glad to see us
and seemed much surprised to meet us so unexpectedly.
Toward evening they went on toward Anajot, and we went
with them, as it was not far off, and spent the night there.
We were most kindly received and entertained. The Nan-
ticokes held a council with them this evening, and we were
present and listened.
Friday, 20th. — We again started on our way. We felt
rather better, and with food we might have been quite
178 THE ONONDAGA HISTORICAL ASSOCIATION
comfortable, but we had only a little corn meal boiled in
water, and a very scanty supply of that. We went on as
well as we could, but were quite often obliged to sit down,
being greatly overcome with weakness. Toward evening
we came to quite a large creek, where we at once began to
fish, and as there were many fishes there, we stayed over
night and caught enough for the next day.
Saturday, 21st. — We started early and reached Tigach-
quet at noon, a creek which is the line of land which has
been claimed. We boiled fish and corn meal, and caught
several fishes in the creek. We then went on, but with
great difficulty, as our strength was almost gone. In the
evening we came to a hut where we spent the night.
Sunday, 22d. — In the evening- we came to Kasch's. He
began to swear dreadfully as soon as he saw us, and said :
Why did we wander around in the woods, and not live like
other Christians? For we would derive no benefit, but be
obliged to live like cattle among the Indians, and spend a
miserable life. He said that death already looked from out
our eyes. We replied that we had been sick on this journey,
and been so completely tired that we could hardly proceed.
Monday, 23d. — We went on to the village, which is 8
miles farther on, to see if we could get some corn and
flour. In the whole village, however, we could scarcely
obtain as much as a horse could carry, the Indians having
hardly enough for themselves. The people in the village
soon recognized us, and wondered if we were from Bethle-
hem. A drunken schoolmaster, and several others wanted
to dispute with us, but when they saw that we had no wish
to carry on any conversation with them, they said that we
thought them beneath us. The schoolmaster asked if we had
a passport; admitted, however, that he had no right to
demand it. We replied that we were furnished with one,
and he was very eager to see it, though he had not the
courage to ask for it. In the evening we again went to
Kasch. On the way we met two clergymen from the village,
who had also visited him.
Tuesday, 2Uh. — Br. David hastened into the village to
look for some corn, but could get nothing but a few bushels
of peas, with which he returned in the evening. Many
Oneidas came in the evening, who knew us well. Two of
the chiefs told Br. David that they wished to speak to us,
MORAVIAN JOURNALS 179
and he said they should nave a chance of doing so to-morrow.
Br. David had helped Kasch to harvest.
Wednesday, 25th. — In the morning the two chiefs sent
for Br. David. They brought forward the matter of land on
the Tschochniade in Pennsylvania, and desired David to
write a letter to Conrad Weiser. They would tell him what
to write, and a Tuscarora would travel there and bring him
the letter, as they feare"d he might forget to mention the
matter. Br. David refused, and said we would have nothing
to do with such affairs, and that he was unwilling to lend
a hand to anything of that sort; adding, that if they had
any message to send to Weiser, they should do it by means
of a belt, which was a much better and surer way than by
letter. When they saw that Br. David would not consent,
they said they would ask the clergymen in the village to
write. They complained bitterly about the whites; they
could get no food from them, and they treated the Indians
as badly as if they were dogs. They also told us that some
of them had been baptized and married by the village
clergyman.
Two traveling Nanticokes stopped with Kasch. They
complained of great hunger and said : Oh, that we were now
in Bethlehem ! The Brethren there would certainly give us
enough to eat. A woman, hearing their complaints, gave
them a piece of bread. A man living near by, came and took
leave of us, invited to call on him if we came that way again
and said he wished to converse with us on spiritual matters.
He regretted our not having lodged with him, so that he
might have an opportunity to do so. He felt timid before
Kasch, who is rough and coarse. The man is a day laborer,
and does not own a plantation. He gave us some flour and
meat, as we could get nothing. To-day we went into the
field with Kasch and helped him to harvest, as he had asked
us. He wished Br. Henry to teach him the Pennsylvania
way of harvesting, as he preferred it to theirs.
Thursday, 26th. — We went into the woods to find a tree
suitable for a bark canoe, but found none, as such trees
are already very scarce in this vicinity, and it is so late
in the season that there is not much bark to be had.
Friday, 27th. — At last we found one, but not of the
right kind. We took it, however, as we could find none
better.
180 THE ONONDAGA HISTORICAL ASSOCIATION
Saturday, 28th. — While we were working on our canoe
an Oneida came to us, and saw that we were very awkward
about our work. He at once called two of his comrades;
they took our work to pieces, and in two hours' time they
had finished the boat. We were very glad indeed, as we
could doubtless have worked the whole day, and even then
with poor success. In this way we had the opportunity to
learn how to build that kind of canoe. The Indians were
from Ana jot, and were well acquainted with Ganous-
seracheri.
Sunday, 29th. — In our canoe we sailed down to the cabin
of Kasch, packed up our things, and started off toward
evening. Kasch's son brought our luggage with horses to
the water. He and Kasch had become attached to us during
our stay with them. They urgently invited us to stop with
them if we came that "way again. We sailed but a few
miles up the river and camped in the woods.
Monday, 30th. — We went on up the river. Its course
was westerly, not counting the curves. It was easy sailing,
in quiet smooth water, with hardly any current. We met
five boats with traders, which came from Oswego. They
were very rough people, who wondered what we were doing
among the Indians. In the evening we sang hymns to-
gether around our camp fire.
Tuesday, 31st. — We sailed up the creek, passing two
forks. The creek grew very narrow, and was so filled with
wood that often we hardly knew how to advance. We again
met five canoes with traders; they were quite civil and
modest. Br. Henry shot several ducks, and in the evening,
when we wished to encamp, we found five raccoons on a
tree, and caught them, so that we were abundantly sup-
plied with meat.
Wednesday, August 1st. — In the morning we came to a
place from which we had to go four miles across the
country, to another creek that flowed westward. We found
several white people, who remain there, in order to take
over the messengers on horses, who go up and down to
Oswego. Because we could not dispense with our bark
canoe, or let it fall to pieces, we took it on our shoulders,
and carried it over into the next creek. These two creeks
are but two miles apart, but yet the distance is four miles
to where they become navigable, as the one flows to the
MORAVIAN JOURNALS 181
east and the other to the west. There is no mountain
between them and the country is very level.
We met Cayugas who had come up the creek. Their
canoes had been very much injured, because, as they said,
the water was very shallow; they told us we would have
difficulty in proceeding, because of this. We returned to
the cabins and spent the night there. Two boats, with
traders from Cayuga, came across the portage. The trad-
ers were very friendly and modest; soon learned that we
were Moravians. One of them, an Englishman, had gone
through Bethlehem six or seven years ago, and said he
would like to visit the place again. They were much sur-
prised at our having dared to try so perilous a trip in a
bark canoe, and, as they told us, to cross such a wild lake
without knowing the way. They described the way very
clearly, and warned us not to go too far into the lake, but
to keep, as much as possible, along the shore. There are
Oneidas living here who know Ganousseracheri well. We
at once saw that they felt more kindly toward us than to
all the traders who were there, and this we observed every-
where. They entertained us very kindly with food, though
they gave nothing to the others, who had to travel down so
as to get some on the following day.
Thursday, 2d. — In the morning a man brought our
luggage across the portage on horseback. It rained very
hard, so we stayed till afternoon, mending our canoe which
had been badly torn. We then went down the creek, which
is not wider than the mill trench in Bethlehem ; quite deep
in many places, however, but so shallow in others, that we
had to lift our bark canoe with much care. After having
gone some miles we came into quite a large creek, called
Wood Kill. It is so filled with wood and trees, that in a
bark canoe the utmost care is necessary, in order not to
wreck.
Friday, 3d.— We sailed slowly down the stream, not
being able to go on swiftly, because of the needed care for
our canoe. The creek flows west, but very crookedly; it
remains always of the same size, no creeks flowing into it.
Toward evening we met two boats coming up from Oswego.
The people were very modest and friendly. At first they
took us to be French ; when they heard that we were Ger-
mans they spoke to us, asked whence we came and where
182 THE ONONDAGA HISTORICAL ASSOCIATION
we were going. They described our route. We went on,
and struck so hard with our canoe that it was almost
shattered. We had to land and spend the night on shore.
Saturday, Uh.— The mending of our canoe kept us busy
until noon. Two boats came up the creek. In one of them
was an Indian from Onondago, who talked to us. When our
canoe was again in order, we went on and reached Oneida
Lake in good time in the afternoon. As the traders had
described it, it is eight Germans miles long and eight Eng-
lish miles wide. Though there was no strong wind the
lake was very rough. We went a short distance out, but had
to return very soon, as the waves ran too high for our frail
craft, and we spent the night there.
Sunday, 5th. — In the morning, at break of day, we
sailed out into the lake, now quite calm. Looking ahead we
could see no land, and we could almost imagine ourselves
sailing into the sea. The lake flows from east to west. We
had to cross a bay from six to seven miles wide, in order to
reach the nearest land. It grew very dark and windy. Soon
a high wind arose, and the lake became as rough as the
sea and looked very white. We went into shore, and had to
carry our canoe to the land, in order not to have it dashed to
pieces by the waves. The wind kept up all day, so that we
had to stay here.
Monday, 6th.— The wind had abated, and the lake was
calm and pleasant for sailing. We started at daybreak and
went straight on, till at last, at noon, we saw an opening
where the lake emptied, into which we sailed. A short dis-
tance down the river we met quite a number of Onondagos
fishing. They were much pleased to have us come to them
so unexpectedly. They had a fish-weir there which quite
closed the river. Chief Hatachsocu, to whom the fishery
belongs, at once came to us and made an opening, so that
we could proceed. We stopped with them and they told us
of the war. They gave us some dried eels, and we gave
them some flour. We went on and came to a fishery where
we met Onondagos. Toward evening we reached a fishery
where we met Chief Gajagaja, who talked with us about
the war. He complained of hunger, and said he could catch
nothing in his fish-weir. We gave him of our provisions,
went for some distance and stopped for the night.
Tuesday, 7th. — We went on and soon reached the Seneca
MORAVIAN JOURNALS 183
River, which flows toward Oswego, and again had to sail
against the current. At noon we reached another fishery,
where there were also Onondagos, who were very friendly
and gave us eels. In the afternoon we again had to mend
our canoe, after which we went on, but because of a heavy
thunder storm toward evening, we had to build a hut and
encamp. Because of the mosquitoes, however, we could not
sleep all night.
Wednesday, 8th. — We started early and soon reached
Onondago Lake, but before we sailed into it we had again
to mend our canoe, which has been so often patched that
there was scarcely a whole place on it. We crossed the lake
with quite a strong wind, and toward evening arrived in
the town. Our hosts were pleased to have us return. In-
dians of this family had come from Canada, and lodged in
our house.
Thursday, 9th. — In the morning we went to the lake to
get all our things, and returned at noon.
Friday, 10th. — We had many visits from drunken In-
dians. They were all very polite and friendly, and wel-
comed us after our journey.
Saturday, 11th. — We spent a quiet day.
Sunday, 12th. — At noon there was a great noise of
weeping and lamenting going on in our house, because the
wife of our host had died. In the evening, at sunset, a
large company of old women wept and bewailed the one
who had died.
Monday, 13th. — In the evening the wife of Otschina-
chiatha came and brought us eels, and asked us to come to
her husband. When we visited him, he told us what a sad
event had taken place in his family. He asked us to make a
coffin for the dead woman, which we did. He had much
to say to us ; he also asked us why we had not visited him
in his fishery. We promised to do so if we knew the way.
The whole day long we heard nothing but wailing and
howling ; all ornaments were laid aside and torn rags put on
on. At noon food was brought to the dead one, and they
partook of it in common. A part of it was given to us.
Tuesday, lUth. — We visited Otschinachiatha. On our
way there we met a messenger, who had been sent for us.
Otschinachiatha gave us, in the name of all the chiefs, a
string of wampum, which was the answer to our message,
134 THE ONONDAGA HISTORICAL ASSOCIATION
viz., a permission to stay in Onondago, for just at this
time the French need not be feared. He therefore proposed
our going with him to the fishery at Tionctong, and helping
him make a canoe. We told him that we would be pleased to
do so, especially as there were few men at home, all having
gone to the fishery. Chief Sequalisserie had sent word to
us to go with him to the hunt, but as we had already prom-
ised Otschinachiatha we had to decline.
Wednesday, 15th. — We went to the fishing place with
two Indians, and arrived there in the evening.
Thursday, 16th. — In the morning eels were distributed,
which are here in great numbers. They shared them equally
with us, and during our whole stay they gave us quite as
many as any of the others. Toward evening Otschinachi-
atha came here by water. As his cabin was too small, he
built an addition to his lodgings for us.
Friday, 17th. — We went with him into the woods to
find a tree for a canoe. At last he led us to a place near the
river, where there were two stones which, he said, had once
been an Indian who had been petrified, and these were his
head and body. They offered sacrifices to him, so that they
might catch many fish, and we found tobacco lying there
that they had sacrificed. In the evening he talked much to
us, asked about Tgirhitontie, wanting to know when he
would return from across the great water, and what he
was doing in Europe. Br. David told him that he had gone
to see Br. Johanan. Our Brethren there held a great coun-
cil, and would have much to consider and decide on. When
this council was ended he would return. Br. David told
much about the Brethren, and he listened very attentively.
Otschinachiatha told us of the Indian Ochschugore, whose
name Br. Henry now bears. He had lived at this place and
began this fishery, and also discovered the salt in Lake
Onondago.
Saturday, 18th. — We worked at the canoe. We were
invited to a feast at noon, to Chief Zagana, who is also here
fishing ; they did nothing but eat. In the evening Otschina-
chiatha told me much of Br. Tgirhitontie and his journey
to Oswego, when he had made his acquaintance.
Sunday, 19th, 20th, and 21st. — We worked at our canoe.
Wednesday, 22d. — Otschinachiatha talked much to us
and asked us various questions about Bethlehem. He seemed
MORAVIAN JOURNALS 185
anxious to visit the place. He asked when we meant to
return home. We told him we did not know yet, but in two
months' time we would be able to tell him.
Thursday, 23d. — News came that our host, Ganatsch-
iagaje has returned from the war with his company, and
that our house was so full, that we would not be able to find
room there on our return. On that account, Otschinachi-
atha told us, that when we came into the town we should
tell him our wishes concerning our lodgings, and he would
care for us.
Saturday, 25th. — We finished the canoe and launched it.
They were much pleased and said there never had been a
canoe of that kind in this vicinity.
Sunday, 26th. — Preparations were made to return to the
town. Otschinachiatha asked Br. David if the report, cur-
rent among the Indians, that Ganousseracheri was a min-
ister, was correct. Br. David told him that he was no
minister. We went into the woods alone and washed our
clothes in the river.
Monday, 27th. — We broke up camp with the Indians and
sailed down the river, meeting Chief Gaschwechtioni at the
fishery on the way. We left our boats and greeted him.
In the evening, when we had camped, Otschinachiatha ex-
plained to Br. David how the province is divided, viz., into
generations. It is plain to be seen that they have much
order in all their affairs. For instance, each one has his own
place where he is allowed to fish, and no one is permitted
to encroach on his part. A chief is appointed to each fish-
ing place, and he has his people, who belong to him. Thus
it is also with the young people. Every chief has his own
people under him, who must render him obedience in
matters concerning the whole. Finally he spoke of our late
Br. Cammerhoff, and David had to tell him how he had
fared on his journey to the land of the Senecas. Thus he
conversed till late at night.
Tuesday, 28th. — About noon we entered the lake, where
we met a canoe, which brought the news that Mr. Johnson
was on his way to make a treaty with the Six Nations.
We entered the town in the evening. On our way we met an
old woman, who gave us bread, and told us that our lodg-
ings were filled with Indians, and that we would scarcely be
able to enter. However, we went there first, and welcomed
186 THE ONONDAGA HISTORICAL ASSOCIATION
our hosts, who had returned from the war and were very
friendly. They made room for us, and did all in their power
to please us.
Wednesday, 29th.— We had spent a comfortable night
and dreamed of Bethlehem. In our house they prepared a
drinking festival, in honor of the newly arrived warriors.
A great many people were invited. We went off by our-
selves, and on returning we found the house so filled with
people that we could not get in. They had just begun drink-
ing. We watched them a short time, and then considered
what direction we had best take. Our hostess advised us
to go to Tiojatachso, to visit our host, who had returned
from the war, as he would not come here soon, because his
wife had died here. We followed this advice and went there.
On the way we camped in a pretty spot, and partook of
some tea and a loaf of Indian bread. Afterward we went
to the town and welcomed our host, whom we found very
sad on account of the death of his wife. Br. David talked
with him and told him of the Brethren.
Thursday, 30th.— In the afternoon we went home, for
we learned that to-morrow the drunken revels would begin
here, and we wished to get away before they commenced.
At home we found all in a dreadful state, and had little rest
through the night.
Friday, 31st.— In the morning we went into the woods,
where at such times we find our safest lodgings.
Saturday, September 1st— In the morning we revisited
our lodgings, but the situation was not very promising, so
we returned to the woods. Br. Henry, who was not well,
bled himself and felt better. We dreamed constantly of
Bethlehem. We opened the text for our comfort: "Can a
mother forget her child?" In the evening we returned to
our lodgings. The storm was over.
Tuesday UK and Wednesday, 5th.— Great numbers from
all the Nations came to be present at the treaty which is
to be made here.
Thursday, 6th. — Mr. Johnson came into the lake with
three boats. In the evening the Six Nations held a general
dance.
Friday, 7th. — We visited Otschinachiatha, who told us
much. He again assured us that we need not fear the
French, and that we could stay here in safety.
MORAVIAN JOURNALS 187
Saturday, 8th. — The treaty was held. We went there
also. A place was prepared in the lower part of the town,
where they met. All the people went to the lake to meet
Johnson and led him forward. We greeted him and he
greeted us in passing. Many Indians of all Nations, who
knew us, came and shook hands with us, and greeted us
very kindly. When all the ceremonies were ended, the
treaty began and lasted till evening. After it, Mr. Johnson
came and asked us how long we had been here, and how long
we meant to stay ; whether we were pleased with the place,
and what we thought of the Indians? Did we find them
approachable? For, he said, we would be obliged to learn
their language, in order to promote the cause of religion
among the Indians. We told him that as yet we would
express no opinion. We were pleased with the place, but
first of all must know the language. He took leave of us
and returned to the lake with his people.
Sunday, 9th. — We went to the lake, as almost all the
people had gone there to close the treaty. No refreshments
were offered to-day. We talked much with the Indians
about various Nations, who showed themselves very
friendly toward us. Henry, from Canajoharie, with whom
David had formerly been prisoner, had been there, but he
had not recognized him, and David did not make himself
known. He asked us whether we had a pass from the
Governor, and wished us to show it to Johnson. David
told him it was time enough to do so when Johnson
demanded it. As yet he had not asked for it. Three
Oneida chiefs talked to us a long time, and expressed their
displeasure at our being in Onondago, instead of with
them at Anajot, saying we could learn the language much
more quickly there than here. They gave this as a reason :
Ganousseracheri had understood their language best at
first, and should have gone on with it ; but, instead he settled
in Onondago, and had thus become half an Onondago and
half an Oneida. David told them that if we went on in this
language we would get just as much benefit. They would
not grant this, however, but insisted on our living with
them. We remained till toward evening, and then returned
to the town.
Monday, 10th.— We stayed at home. They began their
carousings in the town.
188 THE ONONDAGA HISTORICAL ASSOCIATION
Monday, 11th. — We saw that after the treaty they would
again begin their drunken revels ; hence we built ourselves
a cabin, so that in case of need we might have a shelter.
The nights have already grown too cold for us to spend
them in the open air. We had scarcely finished our work
when the whole drove came up from the lake. Johnson had
made them a present of some rum. In the evening we retired
to our hut and expected to be alone, but our hosts came
also, as they could not stay in the house any longer, because
of the drunken Indians, who were very dreadful. During
the whole night such a dreadful noise was kept up in the
town, that it seemed as if evil spirits were let loose. They
almost killed each other ; some burned themselves and others
were beaten to cripples. Oh, what a sad sight it is, to have
to see them thus, as if led to the slaughter.
Wednesday, 12th. — We spent the whole day with our
hosts in our hut, and kept ourselves hid from the drunken
Indians.
Thursday, 13th, and Friday, lUth. — They went on with
their drunken carousings, so that we had to remain con-
cealed in our huts.
Saturday, 15th. — In the evening we returned to our
quarters. The storm had abated.
Sunday, 16. — All was quiet, for all had gone into the
woods in search of roots, Frenchmen having come to buy
them. We went into the woods to-day, and were much in
spirit with our friends at home.
Monday, 17th. — We had to remain at home alone, as all
the inmates of our house left. The warriors set off for
Canada, so that our house became quite empty.
Tuesday, 18th. — We visited Otschinachiatha, who re-
lated much. He told us that in the spring the Nanticokes
would move to Anajot; they had only night's lodgings in
Zeniinge. It' appears, however, that they are not satisfied
that the Oneidas should do this, as they have not asked
their advice. After much talk Otschinachiatha asked if Br.
Tgirhitontie would soon return to this country. He said
they hoped soon to hear what feelings he held toward the
Six Nations.
Wednesday, 19th. — We visited Chief Sequalisserie. He
and his people were friendly.
Thursday, 20th. — Otschinachiatha sent for us in the
MORAVIAN JOURNALS 189
morning-. He gave us a basket filled with eatables. He
told us that they would like to have a blacksmith here, for
their axes and guns needed mending badly, and they had no
one who could do it, but had to go a long way to some white
people. Mr. Johnson had promised to send them a smith
more than a year ago, but he had not kept his word. They
meant to make another attempt, and present a petition,
asking for a smith, to the Governor, and in case he did not
grant it, they would apply to Br. Tgirhitontie, and see if he
would listen to their appeal. [I omit a conversation on the
baptized French Indians.] Finally Otschinachiatha begged
us to mend the bridge across the creek. Most of them had
their plantations over there, and when the women carried
their corn across, they were always in danger of falling into
the water. We promised to do it.
Friday, 21st. — We visited Otschinachiatha, and spoke to
him about our being here, as he had often asked us if we
expected to stay here throughout the winter. We made a
proposal to him about the building of a house, as he had
already told us in the spring that he wished us to build him
a small house beside his, but he seemed to have given up
the idea. We told him we would do it now, and he should
permit us to live in it in the winter, for ours was too bad
for us to use it then. We begged him to consider the
matter and give us a speedy answer, so that we might
decide on something, as winter was at the door, and if we
wished to build a house we must soon set about it. He
promised to do so.
Saturday, 22d. — We repaired the bridge for the Indians,
who called out many a "Niarwo." The whole town rejoiced
to have a good bridge, especially the old people. They
brought us plenty of food. Otschinachiatha told us that
now there would be more quiet in their land than hereto-
fore, because, in Oswego, rum had been forbidden to be
sold to the Indians.
Monday, 2Uh. — Otschinachiatha's mother asked us to
cut her a block for stamping, which we did. She gave us
corn and pumpkins.
Wednesday, 26th. — We visited Gaschwechtioni, Head
Chief and Speaker in Ganassateco's place. He was very
friendly and had much to say. He asked us to make him
a canoe near here, as he greatly needed it for fishing. We
190 THE ONONDAGA HISTORICAL ASSOCIATION
could not refuse him, having made one for Chief Otschin-
achiatha. On this we went with him into the woods to
look for a tree and promised to make him a canoe, for which
he was very glad.
Thursday, 27th. — We went into the woods with him, to
make the canoe. He was our cook and gave us plenty to
eat. In leaving the woods we met Chief Sequallissere at
work. He was very glad and grateful that we had built
the bridge for them; said we had done a good work, at
which the whole city would rejoice.
Friday, 28th. — When we were at work, Gaschwechtioni
told us among the rest, that Onontio was not quite satisfied
at our being here, for he had asked them if they did not
know that the French Fathers had been in Onondago before
the English, and for this reason they had the first right to
the land. For, he added, the French meant to take posses-
sion of the land here. Gaschwechtioni answered him that
the English were their brothers, and that they had never
had wars or quarrels with them. With the French, on the
contrary, they had carried on severe wars, and had been
greatly weakened by them. Besides, he said, they preferred
the English, especially Br. Onas, to the French. David
asked him whether French priests had already been in the
Cayuga and Seneca lands. He replied, nowhere except
here. This was one of the reasons why they had been so
doubtful about our staying here this whole summer, because
they fear the French, who carry the sword in their hands.
Saturday, 29th, and Sunday, 30th. — We were at work
with Gaschwechtioni. He told us much Indian history, and
related how the first Indians had come into the land. He
said it must have been more than 1,000 years since they
were in this country, and that the first Indian had come
down from Heaven, and that the second person, namely,
the woman, had been taken from his side, which shows that
they still have some faint idea of the creation, only they
have mixed heathen fables with it. This account, he said,
had been handed down to them by their ancestors, from
very remote ages, before any whites had been in the
country, and they, in turn, told it to their children, so that
it might not be forgotten. He also told us that the Six
Nations were a very bad people, for they eat human flesh,
but only in war time. They had done so with the French.
MORAVIAN JOURNALS 191
Tuesday, October 2d. — Otschinachiatha told us all sorts
of stories about the war. They had received news that the
Governor of Virginia had sent troops to Ohio, to conquer
the French there.
Thursday, Uth. — We visited Otschinachiatha. He looked
very sad, for his wife had been sick for some time and her
case seems serious. He talked much with us. He told us
amongst the rest, that he would not change his opinion
about our staying here this winter. He said he thought it
most advisable for us to return home, as they had been in
fear of the French all through the summer, and they did
not know what turn matters would take. Neither he nor
they could know what might happen. God alone knew.
Besides, he added, we might get into great straits for want
of provisions. This was his opinion, and he thought we
would do better to return early in spring. Hence we were
obliged to decide on returning home for the present.
Saturday, 6th. — We visited in the town and came to the
house of a Frenchman, a white man, who was quite old. He
had been taken prisoner by the Six Nations, and had been
brought here and now lived among them, like an Indian.
He was much pleased that we visited him.
Monday, 8th. — After visiting in the town, in the even-
ing we called on Otschinachiatha. His wife was rather
better, for which he felt very glad, saying that perhaps God
in Heaven would again give him his wife. She, too, was
very friendly and spoke to us. She bade her husband say
that she already had assigned a plantation to us, if we
wished to plant something for next spring, so that we might
not suffer hunger again. We told Otschinachiatha that we
meant to start very soon. An Indian from our house would
soon set off for Zeniinge, to go on the chase, and because of
this good opportunity we would go with him, our boat being
there.
Tuesday, 9th.— -We went to the lake to boil salt. Some
French traders were there. We spent a happy day.
Wednesday, 10th. — We returned to the town. Our
Indian told us to make all preparations for the journey, as
he expected to start in a few days.
Thursday, 11th. — We visited Otschinachiatha, and told
him our plan of starting in a few days with the Indian. He
had much to say to us. They hoped, when we returned, to
192 THE ONONDAGA HISTORICAL ASSOCIATION
hear how Br. Tgirhitontie felt toward Aquanoschioni, for
they did not yet know whether he thought good or evil of
them. Br. David told him that he could assure them that
Br. Tgirhitontie and the Brethren had no evil intentions
toward them, for they loved them, and if they knew the
Brethren they would say the same, for this is the truth.
He spoke very frankly to us, and we could hear and see
that they are glad to have us, especially when they know the
opinion of the Brethren, and hear how they are disposed
toward them. On the whole they are very friendly to us
here, and in our intercourse with them we have become well
acquainted. The chief of the town, Ganoschgoto, visited
us. He had much to say, and asked why it was that we
were so different from all other white people or traders.
He had never seen any like us. David told him it was
because we were people who hated evil, because we knew
that our God and Creator took no pleasure in it, and we
loved Him so sincerely that we neither could nor would
do it, etc. For this reason we and our Brethren were dif-
ferent from other people who called themselves Christians,
but whose hearts were wicked, etc.
Friday, 12th. — Br. David again asked Otschinachiatha
whether we should tell Br. Tgirhitontie that they wished to
hear his disposition toward them. He said: Yes; say to
him: Brother! Think no evil in your heart toward us, for
we, Aquanoschioni, do not like to hear evil tidings. We
know, indeed, that you are our Brother, and the bond con-
nects us closely, but we do not yet know the intentions and
thoughts of our hearts, therefore, we pray you, let us hear
only good and kind words from you. We then visited Chief
Gaschwechtioni and told him that we meant to start. He
asked when we would return. We told him in the spring if
nothing happened, and he seemed pleased. He gave us
tobacco for the journey. In the evening Ganoschgoto
visited us again and gave us corn. Several others did the
same, and showed themselves very kind to us in leaving.
Saturday, 13th. — In the morning, after we had taken
leave, we left with an Indian and a woman from our house,
and in the evening arrived at the end of the Onondago
Creek.
Sunday, lUth. — In the morning we soon reached the
MORAVIAN JOURNALS 193
Susquehanna lake, Onokariske, went down along the outlet
of the lake some distance, and camped in a hunting' lodge.
Monday, 15th. — Our Indian went out hunting. Mean-
time we went to look for a tree fit for a canoe, but could find
none in the whole neighborhood.
Tuesday, 16. — We went some distance down the creek
to the first fork.
Wednesday, 17th. — Finished a canoe and sailed,
Thursday, 18th. — down the creek. On the way we
passed many beaver lodges. The Indians robbed one, but
caught only one beaver.
Friday, 19th. — We sailed on and met many deer in the
creek ; the Indian missed his aim. In the afternoon he went
hunting, but without success.
Saturday, 20th. — In the evening we reached Zeniinge.
We spent the night with the Onondagos ; they knew us well.
Sunday, 21st. — We went over to the Nanticokes, who
were much rejoiced to see us, and who had long expected
us. Patrick at once offered us his house, to which we went.
We visited some others in the town, among the rest the old
Chief Cossey, who was very glad to see us. We brought
them some corn from Onondago. It is very scarce here,
and they were grateful for it. Patrick also told that a year
from next spring they meant to visit Bethlehem again, and
that some Oneidas and Tuscaroras would go with them.
Monday, 22d, and Tuesday, 23d. — We remained in the
Nanticokes' town. The old Chief Cossey invited us, and
told us that the words which the Brethren in Bethlehem had
spoken to them, had been made to all the Oneidas and Tus-
caroras, and had been most kindly received. They had said
that they were good words, and they also wished to know
the Brethren in Bethlehem. They complained much of
their having no blacksmith. Patrick said he thought the
one in Shomoko had a hard time, as there was so much
drinking going on there ; with them he would be more com-
fortable, and would have a quieter time. He said they had
made known to all the traders, that they were forbidden to
bring any rum into the town, or they would break the casks
to pieces. All were very busy harvesting. Though they
planted very late, they have planted more than 40 acres of
corn. They prepared food for us for our journey, and pro-
vided abundantly. In the evening they held a festival, to
194 THE ONONDAGA HISTORICAL ASSOCIATION
which we were invited. Their ceremonies, however, did
not please us, and we did not go a second time.
Wednesday, 2Uh.—We bid farewell. Old Chief Cossey
said he wished we lived here with them, for he would like
to have us always near him ; we lived too far from them ;
perhaps he would see no Brethren in a long time. We then
sailed down the stream, soon passed the fourth fork and
Tschochnot, a Cayuga town, came to the Cayugas in the
evening, who were on the hunt, and had camped there.
They asked us to stay over night with them, as it would be
the last. They had our canoe, which they had brought up
in the spring, and we now took it along. One of them had
shot a deer, and he gave us venison for our journey.
Thursday, 25th. We went on and spent the night near
Tioga.
Friday, 26th.— Because it stormed and rained we had to
keep quiet ; it grew very cold. From an Indian, who came
down from Zeniinge, we learned that on the day we left
Zeniinge, the war cry had come from Onondago, and that
the Indians were gathering in the towns.
Saturday, 27th.— We passed Tioga, and in the evening
reached A-un-ta-ung, where some Cayugas live. Here we
met Logan from Shomoko, who wished to return with us,
and on that account we staid there over night.
Sunday, 28th.— Logan started with us, as also another
Indian from there, with his whole family in his canoe. To-
ward evening they went hunting, and so we encamped early.
Monday, 29th.— -In the morning the Susquehanna had
risen very much, and all our canoes were carried off,
though we had drawn them far into the land. We soon
succeeded in capturing ours, but that of the Indian had been
driven far away. We therefore had to take his wife and
children into our canoe, till we found the other.
Tuesday, 30th. — We passed Onochsae, camped for the
night in Stogecho or Tenkhanick. It had snowed the whole
afternoon and almost all night, and was very cold.
Wednesday, 31st. — In the afternoon we reached Hazirok,
where we halted, but found hardly any one at home. We
sailed on, and had night's lodging with an old Delaware.
Thursday, November 1st. — At daybreak the old Dela-
ware went through the incantations prescribed to him by
the sorcerer at Onochsae, so that all might be well with
MORAVIAN JOURNALS 195
him. In the morning we reached the Shawanes town in
Wajomik. We entered, but found only a few women at
home. They gave us to eat and we went on, spending the
night near Wamphallobank.
Friday, 2d. We passed Neskapeke. A little farther on
we saw some new huts, the inhabitants of which, as the
Indians said, had come from Gnadenhutten. We stopped,
but found none of them at home; learned, however, that
Salome, from Gnadenhutten, lived there. In the evening
we came to Labach Peter, and remained over night with
him.
Saturday, 3d. — We sailed on, stopping on the way with
Blackfish, the brother of Abraham in Gnadenhutten. He
told us that he had lately been in Bethlehem, and was very
friendly. In the evening we reached Shomoko, to our and
our Brethren's great joy.
Wednesday, 7th. — We again started, via Neskapeke, for
Gnadenhutten. The water was very high, but we were so
fortunate as to meet Indians everywhere between Shomoko
and Neskapeke, who helped our boats across, and at the
other creeks we cut down trees in order to cross, and thus
we arrived,
Saturday, 10th. — Safe and sound in Gnadenhutten.
Monday, 12th. — We arrived in Bethlehem, to our great
joy, in time to celebrate, with our dear Brethren, the
festival of the Chief Eldership, to confess our faults and
shortcomings with the congregation, and to express to the
Lord our heartfelt gratitude for our merciful preservation,
amid all journeyings and manifold dangers of every kind.
REV. W. M. BEAUCHAMP'S NOTES ON JOURNAL
OF 1753.
May 8. The Nanticokes were preparing to leave, the
Five Nations having ordered them to go to Otsiningo, some
miles north of the site of Binghamton, where some Onon-
dagas had settled.
24. Indian trails were not always well defined, Indian
moccasins making but a slight impression. Horses and
heavy boots made them plainer.
19G THE ONONDAGA HISTORICAL ASSOCIATION
27. Th trail from Owego went up Owego and Catatonk
Creeks , one path going to Cayuga and the other to
Onondaga.
29. Tschachnot was Chugnutt or Choconut. Anohoch-
grage is now Oquago and had a very much mixed popula-
tion. The Fork was at Binghamton, once termed Chenango
Point.
31. Zeniinge and Otsiningo are the same, equivalent to
Chenango. The Nanticokes camped on the west bank.
June 2. They chose a better site three miles down the
stream.
3. The division of land was common, as well as the
united work.
4. Chenango Fork was Anajota, the Chenango in-
directly leading to Old Oneida, which was a day's journey
from Oneida Lake, though Otsego Lake may be meant.
Tiohujodha is now the Tioughnioga, a variant of Tioga.
5. The fourth stream was Schio, now Otselic River.
6. The fifth was Onogariske, like Morgan's O-nan-no-
gi-is-ka, (shag bark hickory), the west branch of the
Tioughnioga. They went up the east branch.
7. Lake Ganiatareske (on the way to the long lake)
was in Preble, and Zeisberger remembered Lake Oserigooch,
in Tully.
8. They went through Christian Hollow and Cardiff,
near Onondaga Creek, which they called Swenochschoa, the
part now termed Swenoga, (a hollow, or cutting through a
deep gulf) .
29. Andres Hattelios was Andrew Montour or Sat-
telihu.
July 16. Out of the Indian country eastward, they
would be in New York.
20. They stopped at Oriskany Creek.
21. Tiatachquet seems Sadequoit or Sauquoit Creek.
25. Tschochniade is Juniata.
Aug. 1. They crossed the portage at Rome to Wood
Creek.
6. There was a fishery at Brewerton, the remains of
the fish weir being mistaken by J. V. H. Clark for a mole
belonging to the old colonial fort. The second fishery was
at Caughdenoy, and the third at Schroeppel's Bridge.
MORAVIAN JOURNALS 197
7. The fishery on the Seneca is known as the Gaskon,
(a fall) and is between Three Rivers and Belgium.
13. Burials had changed from the sitting to the hori-
zontal posture, and rude coffins were used.
14. The fishery at Jack's Reefs had its Indian name
from Cross Lake, and was an early resort.
17. I do not know of these venerated stones and they
may have dissappeared. The canoe seems to have been a
dug-out, of a pattern locally new.
27. Kaghswuhtiooni (belt of wampum laid down) or
Red Head, had the fishery at Baldwinsville. The idea that
the Indians had no personal property is opposed to all facts.
Sept. 8. Johnson gives an account of this treaty, Kaghs-
wuhtiooni being speaker.
9. Henry is King Hendrick of Canajoharie.
22. The first account of a bridge at Onondaga. Zeis-
berger made a foot bridge later.
24. The block for stamping seems for a corn mortar.
Oct. 6. White captives were often adopted.
27. This was the celebrated Logan, who was a Cayuga
by mother right.
Nov. 12. Their journey ended at Bethlehem.
DIARY OF A JOURNEY TO ONONDAGA, RESIDENCE
THERE, AND RETURN FROM THENCE, BY THE
MORAVIAN BRETHREN, CHARLES FRED-
ERICK AND DAVID ZEISBERGER,
FROM JUNE 9, 1754 TO JUNE 4, 1755.
They left Bethlehem June 9, and reached New York
three days later. June 15 they sailed for Albany and
landed there four days later.
June 19. '"As yet no Indians had arrived. There was
much excitement in the town, several Indians having been
murdered by negroes, and we hear that several of the
miscreants have been hanged."
Sat. 22. "We went out to look at the Indian lodges,
when David espied Conrad Weiser, who was much surprised
to meet us. ... He wondered whether we had just
come from Onondago. We answered him, " No,'' and that
198 THE ONONDAGA HISTORICAL ASSOCIATION
we had come hither to see how it would fare with the
Indians. Toward evening several Indians arrived.
Sun. 23. " David busied himself in looking about for
any Onondagoes who might have come in, and presently two
appeared at our door who knew him, and we invited them
in. One of them was a friend of the Brethren, and the
other had been the host of the Brethren on several occa-
sions. David inquired about the state of affairs in their
country, and we were informed that peace and plenty
reigned there, and that we would find this time propitious
for going there. They called on us during the following
two days, and David spoke long with them about our going
into their country, therefore on the
" 27th we left the town at 8 a. m. We would have pre-
ferred to wait until all the Indians had arrived, but it
seemed to involve a great loss of time. . . . We had
scarcely passed the place where the Indians were lodged,
when a negro in a wagon overtook us, and told us that an
Indian had been looking for two persons whom he professed
to know. Assisted by Conrad Weiser, they hunted up our
late stopping place, and, to their disappointment, found
that we had already left." They rode on, and " in the
afternoon we reached Schenectady; on the road we saw
many Indians on foot, with their old men, women and
children on wagons. To the public house where we put up,
came also the old chief Henrick, who was on his way to
Albany, where they had been greatly longing for his
presence."
Next day they sent their goods by water beyond Little
Falls, and the following day reached the last house east of
that place, where they staid over night and part of the next
day. At the next place they had religious disputes and
abuse. There was more of this trouble farther on, but
Wednesday evening, July 3d, they were in Kasch's house.
Next day they began making a canoe, which was finished on
the ninth, and they resumed their journey on the 13th,
sleeping in the forest that night. They made the portage on
the 15th, reaching Oneida Lake on the 17th. A high wind
delayed them there. "Toward evening several bateaux for
Oswego passed us, loaded with fire-arms, and we were
pleasantly greeted. They soon went on, as the waters had
MORAVIAN JOURNALS 199
quieted down considerably. We delayed our start till next
day, as the lake is usually quieter in the morning.
18th. Before sunrise we were on our way, enjoyed calm
weather all day, and were able to make several miles up
the river on the other side of the lake.
19. We passed a bateau coming from the country of"
the Senecas.
Sat 20. About noon we crossed the Salt Lake. There
were several Indians there engaged in fishing, who made
us a present of an eel, which was very acceptable. As one
of them was about going to the town, we asked him to
secure help to move our goods into the house which we were
to occupy. Our arrival promised to be a welcome one, for
food was becoming very scarce in the town.
Sun. 21. We entered Onondago in the afternoon, and in
a short time were visited by nine chiefs, who were desirous
to know what we had to say. David told them the words of
Tgirhitonti :
1st. It is not land that we are after.
2d. That, unlike the ministers who travel through these
wilds occasionally, we came to learn their language, and
as soon as we were sufficiently advanced we wished to bring
them the words of the Creator.
To all of this no objections were raised. Thereupon
David gave them a string of wampum, which was promptly
accepted.
Monday, July 22. We called on the family of the chief
whom we had met in Albany, and, on his return later in the
day, we talked with the chief himself.
Wed. Jidy 24. The chiefs met in our house, and held
long consultations over many belts and strings of wampum,
especially on one which had been sent by the Nanticokes,
about excessive drinking among the Indians, and represen-
tations, both verbal and in writing were made, praying them
to take measures tending to stem this tide of evil. There-
upon council was dismissed. Toward evening they again
met, and brought with them 8 or 9 women. The women
usually bring in the supplies of rum, therefore they should
be interested listeners also.
The arguments of the Nanticokes were as follows: It
is quite evident that there are now so few Indians, where
they had been so numerous formerly. The cause of this
200 THE ONONDAGA HISTORICAL ASSOCIATION
falling off is their use of too much rum. Let the Indians
try to do without rum for but four years even, and they
will be astonished at the increase of population, and at the
decrease of diseases and early death. All this is the result
of rum drinking-, which is also the primary cause of famine
among them, caused by their not planting their crops at the
proper time.
Their arguments were also accentuated by a letter,
written on wood with black paint, in which one stroke
represents God ; a second a city ; a third the Devil ; a fourth
hell, etc., etc., showing that it is of no use for a man to do
his drinking in secret, hiding his liquor in the woods or
some such place, and to say to some good friend : " Come
with me to such or such a place ; there I have some rum and
we will have a spree."
He that dwells above sees everything and will punish
these. Nor dare any one say : " When we come to die
everything is at an end." No ! those that have been drunk-
ards will be sent to the Devil, and what will he do with
them? He will torment them. In what way? He has a
great kettle of boiling water, and will say to such an Indian :
" Come here ! You were fond of drinking ; now you shall
have a p;reat plenty." He will throw the Indian into the
kettle, where he wil be cooking without dying. Occasion-
ally he will be given a little rest for catching his breath;
then he will be boiled again, etc." The council, however,
could not agree on the subject, and now, as before, there is
no end to drinking.
Frl, July 26. We went to the lake to get salt, of which
there is a scarcity here.
Sat, July 27. We returned home, and fell to writing
and studying the languages as hard as possible.
Thurs., Aug. 1. We visited a chief, who had invited us
to his house, for the sake of former acquaintance with
David.
Tries., Aug. 6. We called on another chief, who ques-
tioned us eagerly about Tgirhitonti; if he would not soon
visit here. We told him he was too busy with work.
Thurs. Aug. 8. To-day David talked with an Indian
living in our house, who said that when he was in Canada,
2 years ago, he had been greeted on his arrival there by a
minister, who asked him to allow himself to be baptized,
MORAVIAN JOURNALS 201
and to take as wife a baptized Indian woman, which would
be a very nice thing to do. He told the minister that at
present he had no desire to do so, but might agree to it at
a later time. He told David that he saw nothing better in
the baptized Indians than in the others of that region. This
gave David opportunity to tell him that to be baptized and
to be called a Christian is not enough ; for the heart of man
is by nature wicked, and if he does not become acquainted
with his Creator, all the rest will do him no good.
Fri. 9. David finished a little log hut, for the bear's
cub belonging to our hostess.
Wed. lb. We visited the French Indian, who asked our
aid in making a canoe. David made a foot bridge over the
creek near our house.
Thurs. 15. A woman from Canada came to our lodge.
She was attended by 2 bateaux, for the purpose of buying
the well known root.
Mon. 19. The Indians were very boisterous to-day,
about 40 of them, and were drinking heavily. Toward
evening our host got into a quarrel with a woman, and it
came to blows. We were compelled to interfere and keep
them apart, for which the woman next morning thanked us.
Later the crowd again collected by our house, and we found
it advisable to find a sleeping place in the forest, which we
did.
Tues. 20. We went into the woods, and made some
boards for an Indian.
21-22. These 2 days were spent by the Indians in
carousing.
24. The entire council was in session to-day, as also on
Sun. 25th. Toward evening two of the chiefs came to
our house, and asked us to tell Tgirhitonti that our doings
and intentions were now known to them, and they gave
David a string of wampum.
Tuesday, August 27. The Speaker of the Council called
on us to-day, and told us that the Governor of Virginia had
fought a battle, and intended to give another. It seems
the Indians are displeased thereat. He also asked us
whether Tgirhitonti was as great a man as the Governor at
Philadelphia. We assured him he was not.
Sat. 31. To-day our friend, the chief, told us what had
been said about us in Council. The chiefs who were
202 THE ONONDAGA HISTORICAL ASSOCIATION
strangers to us, asked what we were doing here, and
whether we did any work? They had been answered:
" Yes; that we had been busily employed and would prob-
ably continue so, if we could find work to do ; that otherwise
we were not as other white people coming among the
Indians, going from one house to another gossiping, but
that in visiting we were quiet, and would listen to what the
Indians had to say, and that we were trying to learn their
language.
We think that the Indians have become favorably in-
clined toward us. This particular chief has twice before
told us that when he was with Kasch, the latter had warned
him about us, saying that though we had come ostensibly
for the purpose of learning the language, that our ultimate
purpose was something else, which we would not divulge.
David said, " What does Kasch know about our intentions?
Our business is no affair of his." The chief said no more
about the matter.
Sun. Sept. 1st. We went to the other village to let some
blood for a sick man.
Ttws. 3. We were aroused during the night by our
people, because a messenger had come from Albany, bring-
ing letters said to be intended for Oswego. They brought
news that the French Indians had plundered a town above
Albany, and had made threats against the latter town also.
The chiefs asked us to remain at home to-day, so that David
could read a letter for them. The council met in the after-
noon, but the letter was not read, as it had been sealed ; so
it was sent on to Oswego, together with a string of
wampum.
Thurs. 5. We went into the woods to collect some of
the roots. Our house being full of traders, we hoped to
earn a little something by doing so, especially as it began
to look serious for our maintenance during the winter, be-
cause of scarcity of food. After we had finished our shelter
in the forest, we discussed the advantage of building a house
for ourselves, for use during the winter. We laid the
matter before the Lord in prayer, and felt advised to
propose the plan to the chiefs and await an answer.
Sun. 8. Returning, as we approached our house, we
heard the sound of revelry, and found many drunken
Indians in the village, our house being full of them. Our
MORAVIAN JOURNALS 203
friend was there also, and in the presence of all greeted us
with a kiss. A woman present was very ill, and things
looked very wretched here.
Mon. 9. We hear that the traders are about leaving,
so we went down to the lake with what root we had dug,
but disposed of it with difficulty, getting for it no more
than a traveler's kettle, an article we badly needed.
Thurs. 12. Our host, with 14 others, starts for Canada
to-day. Our hostess was very much dejected because the
traders had persuaded her daughter to go with them to
Canada.
Fri. 13. Her son left for Oswego to-day, to tell the
chiefs to bring back his sister.
Sat. 1U. David did some blood letting in town. Last
night there was a heavy frost, and to-day it is cold, hence
we are anxious to know whether our building a house will
meet with the approval of the chiefs, which we hope to
learn on their return from Oswego.
Mon. 16. Was passed in visiting in town and in writing.
Fri. 20. The above mentioned chief returned to-day
and we called on him at once, but could get nothing definite
out of him, he being partly under the influence of rum,
though very friendly.
Mon. 23. We again visited this chief, and David said
to him : " Brother, we are come to tell you that we intend
staying here over the winter. We want to do so because it
is a long journey to our home, and on our travels we get
little chance to learn your language. It would please us if
you were to tell all the chiefs of our wishes. We will not
begin to build a house till they all know of it, so that if other
Indians should come and say: "Why do you build here?"
we may continue our work undisturbed. The chief prom-
ised to do this and bring us our answer.
Tues. 24. David was called to the chief's house to let
blood for him, when the chief said that the Indian whose
business it was to inform us was absent now, but it signifies
nothing; that we had better go ahead with building. In
the afternoon we went to the other town to do some blood
letting. There is much building going on there, as many
are moving thither from the other village.
Wed. 25. Began work on our new house Several, see-
ing it, were astonished at our building.
204 THE ONONDAGA HISTORICAL ASSOCIATION
Mon. 30. It was very noisy with drunken men in our
house, and we spent the night in the woods.
Tues. Oct. 1. Our good friend, the above named chief,
Otschinochiatha, (in Albany called Bundt) invited us to his
house to partake of bear's meat with him. He said that the
Governor of Virginia was about to declare war with them
because a white man had been slain by an Indian there. He
asked, " What did David think of it?" David said that he
thought it very unlikely, because the English are not fond
of warfare. The chief said that a council would soon be
called, and if war seemed immediate by that time he would
inform us, so that we could leave for home.
We had often looked around for a suitable place for our
house; at last, at the desire of our host, we concluded to
build against one end of his house.
Fri. 11. David visited the Speaker of Council, who
spoke to him about the singing in the Low Dutch Church at
Albany, imitated it, and asked if we did the same in our
Church. David said that God looks upon the heart alone,
that all ceremonies are of no avail, etc. He thereupon
invited David to a feast, something very general here, as
now one and now another gives a feast. David is often
asked why he did not bring a smith with him, instead of
another man. David replied that he did not know a smith
was wanted. N. B. There had been a smith here from
Albany last winter, and he intended coming here again, as
we are told, but late in the season. In the evening Otschin-
ochiatha came to us in the woods, bringing each of us a
tobacco pipe.
Sat. 12. We debated on our trip to the town, as we
could not very soon complete our house, and the season is
too late to go by boat on the river, from danger of freezing
in. David made arrangements with our hostess and her
son, to supply us with food through the winter.
Wed. IS. We bade farewell to Otschinochiatha, who,
with his family, goes to Canada a hunting. He said to
David, " If drunken Indians come and ask, ' Why do you
build here?' tell them that I have allowed you. If the
blacksmith or any trader asks this, tell them that Bundt
had given his permission. If they become violent and wish
to drive you away by force, I shall depend on your remain-
MORAVIAN JOURNALS 205
ing here till I return. I shall always remember that my
brothers are in Onondago."
Mon. 21. We began building to-day. The speaker and
several members of the Council looked on and admired the
location as being very good for a smithy, and said that
David ought to learn the trade.
Monday, November 10th. Got our house under roof
and lodged therein at once, on account of the many drunken
Indians. Dimensions: 13!/2 by 121/2 feet inside; the walls
of hewn logs, roofed with shingles, for we could get no
bark at this time of the year. Moreover, it is the smallest
but the best house in Onondago.
The oldest daughter returned home to-day with her
husband, whom we had never seen. In the evening he held
a conversation with us. " Why are you building a house
here?" " Because we wish to remain over winter and learn
the language." "Who allowed you to build?" " Otschin-
ochiatha." " Then he should have supplied you with corn
also, because if you are here my children will suffer from
lack of food." And he had much to palaver besides, saying
that our hostess was not well pleased at our being here.
We hear that a black smith and two traders have arrived.
Tues. 11. To-day we spoke with our hostess, urging
her to tell us plainly whether she objected to our living here.
She cast all the blame on her children. We said that we
intended going down to the town in a few days, to buy a
few things for the winter. In the afternoon we went 5
miles to secure 5 salmon, which an Indian caught yesterday.
Sunday, 1 7. We went to the town, and by evening were
again with Kasch, intending to leave next day. But we
were detained, partly by bad weather ; also because we could
not secure enough provisions to last 3 days. The woman
of the house was not at home, and the son was not empow-
ered to deal out provisions; nor did we have much money,
which was perhaps the chief reason.
The young man, not an ignorant fellow either, told us
during the evening, that the minister of that place, having
seen the two brethren the last time, had asked him who
they were. The young man told him they were " Herrn-
hutters." " Indeed," said the minister, " That is the name
of a place in Germany." He was originally from Hanau.
We asked, " Did he not say anything farther about them?
206 THE ONONDAGA HISTORICAL ASSOCIATION
for he must know about them." " No,'' was the answer,
but that he had often declared in the pulpit, "it matters not
whether you call yourselves Reformed or Lutheran; all
depends on a change of heart."
It is quite possible that such declarations have fore-
stalled the enmity which is often shown toward us, for,
with the exception of a very few, they treat us kindly. He
said farther that any one who called would be furnished
with lodging, if only he did not meddle with their religious
beliefs. We told him that this was not our practice; that
we would gladly leave every one to his own opinions ; only
that whenever we found any who did not know his Creator
and Redeemer, and showed any wish to be saved, we would
willingly point him to the Saviour of the world, who died
for us, and whose blood washes away all guilt, be he white,
black or brown. We also told him about Herrnhut, and
that its people were from all parts of the world, though all
of one mind. He seemed to listen with much interest.
Tues. 19. Leaving here to-day we had a deep snow-fall,
and it was fortunate that we had no great distance to travel.
Fri. 22. Toward evening we reached Onondago.
Tues. December 3. Now at last we regard ourselves as
in order. It would be better if we had more provisions.
In fact we have none on hand, and depending on the Indians
for food is very precarious, as they have not much them-
selves. We earn a little sometimes by grinding axes, sharp-
ening tools, felling trees, etc.
Thurs. 5. David went to the other village, to do some
blood letting.
Wed. 11. We went to the lake to make salt. On the
way David shot a duck, so we got some meat. Toward
evening came the Speaker of the Council, Chief Kaschwech-
tioni, and said that his wife had sent him to invite us to
go with them on a hunting expedition. There David might
shoot a deer, which would give us a supply of meat, for
here at home we could get nothing. We told them that
we were not prepared to go with them, having neither a
stock of provisions nor bullets. He said: "We have
enough ! I will share with you." As we needed salt badly
David went away with him, leaving me here to do the work,
intending to return for me in 2 or 3 days.
Thurs. 12. David left early this morning.
MORAVIAN JOURNALS 207
Fri. 13. I reached home this evening and told our
people of David's going on the chase with the chief, and of
his intended return in a few days. Meanwhile my daily
occupation was collecting firewood, of which we had not yet
been able to lay in a sufficient stock.
Dec. 21st. As I was quite alone I had plenty of time to
mediate on the Saviour's birth, heartily wishing that I
could celebrate the day with the dear congregation at home.
Wed. Dec. 25. I passed Christmas day in solitary devo-
tions, in hymn reading from the " Saron's buchlein," and
especially enjoying the sainted " Christel's " hymns on the
nativity of our Lord.
Men. Dec. 30. Thought much of David to-day, as he
stays away so long, and as a deep snow has fallen, he prob-
ably will not return very soon. Our hostess also longs for
his return, hoping he will bring some meat with him. She
often says that she doesn't like a lean soup, and I have
learned the same by experience. Thus far she has managed
to utilize old deer or fish entrails, or sometimes very old
blood, so that were it not for extreme hunger one would
rather run away from it than eat thereof. I often wish
for just one piece of bread. How we would enjoy it, even
if it were Cassava.
Tues. 31. In spirit I spent the day with the dear home
Church, recalled the blessed watch-meeting of last year,
which I attended at the Linsey House, (London, Eng.) and
entreated the Lord for forgiveness of all my sins and short-
comings, best known to Him and to myself.
1755.
Thurs. Jan. 2. This evening David returned, to his and
my great joy. He had wished to turn back long ago, but
they would not have it so, as they wanted to secure some
game first; they did not get a single deer in all this time.
He brought with him, however, 2 pieces of old venison with
which they had supplied him. David had frequent oppor-
tunities of talking with them, especially with an old chief, a
bright old man, who on one occasion asked him : " What
do you think of the baptized Indians of Canada? I have
seen some of them at my house recently, and I think they
behave worse than our own Indians."
David : " Don't you think that their minister points out
208 THE ONONDAGA HISTORICAL ASSOCIATION
the right way to them?" Ans.: "Yes, he may tell them,
but they do what they please." "For him to tell them to
sing and pray, and go to Church is not enough ; they must
be taught to know their Creator."
At another time he asked David about Europe, about the
voyage across the ocean, and about Bethlehem; whether it
was a fine place, where there is plenty of bread. He was
told that they baked large loaves there. Ind. : " And here
you are in the great forest, when you might have all these
comforts at home !" David : " Yes, but we love the Indians,
and therefore are here willingly." " That is kind of you !"
was. the answer.
Mon. 6. This is our annual " Heidenfest " day, and
David and I enjoyed a happy love feast together, and par-
took of the Holy Communion afterward. We talked much
about Europe, Bethlehem and the various missions,
acknowledging with gratitude what the Lord has accom-
plished among the aborigines, wishing heartily that the
time would soon come when these Indians would be
prompted to inquire about the Lord and Saviour.
Wed. 8. Our host returned from Canada, bringing with
him his daughter, mentioned above. The Indian from that
region, who had come with him, visited us, and said that he
had been told that we were suffering from want of food.
Why did not Kaschwechtioni, the Speaker, provide us with
the needful food while he was still here? We told him that
it had been too late in the season to go for provisions.
Thurs. 9. Our host called on us, saying that it was very
good that we had built a house here. " You are here to
learn the language ; which is very good, because when once
we want to visit your country, we may meet with somebody
with whom we can converse. Therefore you Ought to plant
corn and beans, that you may have food." They evidently
think that we ought to settle here permanently, and he
even asked us when we intended paying a visit to our home !
Thurs. 16. David bled some patients in town.
Sat. 25. David finished making a door for some one,
and in pay got a little corn.
Thurs. 30. We were much bothered to-day by drunken
Indians. One came in with no clothing, and when about
to leave he picked up a blanket or spread from our bed,
wrapped it about him, and said he must go. David told
MORAVIAN JOURNALS 209
him he must leave the cover here. He became violent and
wanted to take a shirt also. We called in another Indian,
on which the drunken fellow calmed down and soon left the
house. We told the new comer that if such a thing were
to happen again, we would bind him hand and foot, till he
had slept off his drunken fit. This Indian came next day
and said that he was about to drink rum, and that if he
should come here and vex us, we should bind him; for
which he would thank us after he was sober again.
Tues. Feb. 11. We visited the blacksmith, as also the
two traders. They were very pleasant to us.
Sat. 15. We called on a chief called Icohaquanti, a good
" Englishman ;" he was kind to us and hoped we would often
visit him. Our hostess' son came in to-day. During the
winter he had shot 20 deer, but he brought no venison
home. He had not taken proper care of his game, and
worms had spoiled it.
Mon. 17. An old Indian woman brought us a little corn,
as pay for medicine which we had given her grandchild.
Tues. Feb. 18. An old woman invited us to her house,
to see her son who had just arrived. He asked us to esti-
mate what we would charge to build him a storehouse.
Feb. 21. He inspected our house and declared that he
wanted one like this. We made him a bid for building one,
at a low price, as he himself admitted. He left us, saying
that he would consult with his friends about the matter.
Sun. 23. The traders called on us and expressed sur-
prise at our settling down here, all alone. Later in the day
we went into town.
Wed. 26. Our host and his wife came in to live with us
for a few days, as their house is too cold. There are but a
few living in it.
Thurs. March 6. We built a little hut for an old woman,
who intends boiling maple sugar.
Fri. 7. We got our axe from the smith, who would take
no pay for his work.
Sat. 8. David captured a Fish Otter, which was veiy
welcome, not only for the meat, but the skin, being quite
valuable, would go toward buying food, of which we have
little.
Thurs. 13. A noisy day because of drunkenness. Some
210 THE ONONDAGA HISTORICAL ASSOCIATION
remained in our house all night, an old chief lying on the
floor near the fire.
Mon. 16. Began building a house 2 miles from here, for
an aged couple, for sugar boiling, and they intend living in
it next winter. So we made it of wood and rather large.
We worked at it about a month, and got our daily pay in
the shape of water soup, which was very acceptable to us.
Mon, April 9. We went to town and made two troughs
for storing maple sap.
11-14. During these days we finished the house on
which we had been working. We debated on remaining
here longer or returning home. We at last determined on
the latter, but thought best to confer with our friend,
Otschinochiatha. We will go to the village, with the first
opportunity, and get provisions, as our hostess has but little
corn left.
Mon. 17. An old chief, a little the worse for drink,
came in and asked for tobacco, with which we could not
serve him. He was vexed, and demanded, " Who sent you
here?" David: "You are a chief and don't know that!
You surely must know better." At last he said: "Yes, I
know that Tgirhitonti sent you here to learn the language,
and when you can speak it you intend to bring us the word
of God." David: "'Is not that good and proper?" "Let
it be !" he said, " To-day I am drunk. To-morrow, when I
am sober, I will call again." " Do so."
Wed. 19. An Indian came for us, that we might know
when our friend would return home, as he had sent a string
of wampum to the chiefs. But the messenger was so drunk
that we could get nothing out of him as to our friend's
whereabouts.
Fri. 21. We went down to the village, overland, for
provisions..
Mon. 2U. The hostess' son went into the forest with
David to make a canoe. They had soon selected a tree,
which, however, as also a second one which they felled, did
not answer the purpose. The third was hardly in good
condition for peeling so early in the season. Our food
supply is now dwindled to 4 spoonfuls of flour a day.
Wed. 26. We carried the canoe down to the creek and
rowed down stream. It rained, was cold, and we were
hungry besides. Toward evening we came to the river.
MORAVIAN JOURNAL8 211
and near the mouth of the creek we found 2 bateaux about
going up the creek. We asked for something to eat, got
a piece of bread and a drink, which refreshed us very much.
Thurs. 27. We passed 4 bateaux; among the men was
the baker of the town, whom we knew and who gave us
some bread. In the afternoon we reached Kasch's place.
They were more cordial than ever before and he received
us kindly. We found also that he would supply us with
immediate necessaries, and that, too, for a few skins which
we had brought, though prices of goods are high on account
of rumors of war.
28. To-day Kasch asked what religious doctrine we
upheld. Ans. : "Lutheran." Kasch: "What do they
believe in Bethlehem?" We told him that the belief there
was that Christ came into the world, suffered and died for
all men, and that through his blood is obtained remission
of sins. He admitted that this is the right doctrine.
29. David and our Indian companion went into the
village to make some purchases. He took the Indian with
him because he (David) was a stranger to the people of the
town.
30. Early next morning we were to leave, and we cast
up our accounts and found we were in debt 4 shillings. We
told him we could do no better this time. " Well," said he,
" go, and God be with you. You will come again." A
bateau went in our company, and the men told us much
about the war.
May 1. Our canoe was injured by striking a snag.
The goods got a wetting and we hurried on shore to dry
them, to prevent more serious injury.
2. Next day we repaired the boat and reached the port-
age by 4 o'clock. There were boats ahead of us, waiting to
be carried overland, so we had to wait until next morning.
Having no money, we fully intended to carry our boat and
goods ourselves, for the 4 miles overland. Hunger was
plaguing us besides, and, as several Indians offered to carry
our things for a little corn, we consented, chiefly at the
request of our host's son, our companion, though rather
unwillingly, and thus got over by next day..
3. On our way down the " Holzkille " we stove another
hole in our canoe. We stopped it up, landed, and stowed
our goods in the dry.
212 THE ONONDAGA HISTORICAL ASSOCIATION
4. Reached the lake, found it windy, and were obliged
to wait, as did also six bateaux which came in later. Be-
fore sundown they set off and we with them, and rowed
till 2 a. m., when we ran ashore, as the wind again became
too strong. We rested 4 hours and again started off with
a strong wind on our backs, and we finished the voyage
before the rest of the party, though they were supplied
with sails.
10. By afternoon we had crossed the Salt Lake. The
Indian left us here, but his sister came before evening, in
order that she might get off early in the morning, as they
are now planting.
11. David went to the town, whither he carried some
of our provisions. Soon after came the son of another
Indian, and they took away nearly all the rest. David
returned, and by evening we were both at home again.
Word was sent us that a letter had reached the town,
and as the chiefs were about to meet David should come also
and read it. It was given to the Indians by the traders,
who said they should open it ; then they would see what was
inside. The whole town was full of it, and when David
entered the room and got it into his hand, he said : " This
letter belongs to me ! It is written by Brother Tgirhitonti."
They were at first unwilling to believe David. He read that
Bro. Spangenberg was anxious to know of our welfare,
since he had not heard from us all this time. The Indians
declared that there must be more than that in the letter,
which David would not read to them. They asked us
whether Tgirhitonti did not ask us to return to Bethlehem?
and if there was nothing in it about the war?
David assured them that there was not, as we were men
of peace and not interested in war. Meanwhile we were
overjoyed to learn of the welfare of our Brethren at home,
and that all was going on well. It was fortunate that the
letter reached us before leaving this place.
12. Several Nanticokes visited us to-day, among them
being John White. He said, " Tell Brother Joseph [Span-
genberg] that I intend coming to Bethlehem next spring."
He praised Bethlehem highly on account of the good eating
he got there. He was glad to hear of the welfare of Bro.
Spangenberg; he also said that if he had to stay here long
he would starve. We gave him of our food, for which he
MORAVIAN JOURNALS 213
seemed very thankful. In the evening there came to our
house the Tuscarora who had visited us once before, in
company with a woman. He called up David, whom he
addressed in English as " My friend." David did not recog-
nize him, as it was dark, and said, "I don't know you ; come
to-morrow to see us." Ind. : "Why ! Don't you remember
me? I call you my friend, and I must see you. Don't be
afraid of me, for I called you friend."
Whereupon he burst in the door and entered. He was
followed soon after by the old Nanticoke chief. They were
both quite drunk. They spent the whole night in our house,
as they could not find the way to their homes. They were
very noisy, and seemed anxious to get up a fight. David
then told them to get out, as they did not treat us as a
brother or friend should. The Tuscarora said : "When you
get into my town I shall fight you." These savages were
ashamed of their behavior afterward, and did not call on
us to say farewell, as did John White and another Indian.
May 13. We went to the lake to boil salt to supply us
on our journey, and returned next day. Mr. Talck, of
Albany, came here and reported that much corn had been
bought up for the Six Nations, because the famine among
them was great, and that it could be gotten in the town.
May 16. Our friend Otschinochiatha returned to-day.
He was not in when we called to see him.
17. We went a second time to see him. He said he had
been told that we had left, but saw his mistake at once on
his return, when he saw that there was fire in our house.
18. We paid him a farewell visit. He said : " You
have been here a long time, and have had opportunity to
get acquainted with our chiefs and they with you, while
I have been away the greater part of the time. Greet Tgir-
hitonti from me, and tell him that I know only good about
him, and that I am well disposed toward him." We left
this place directly after this interview. On the way the
wife of one of the chiefs said to David : " Will we not see
you again." " Oh yes ! '' said David, " You will probably
see us again."
19. We went to the creek to make a canoe, in which
we intend going down the stream. Our hostess' son came
also to hunt in the vicinity, but helped at the canoe instead.
20. Felled a tree and carried the bark to the creek.
214 THE ONONDAGA HISTORICAL ASSOCIATION
21. Finished the canoe to-day.
23. We went back to get our things, which we had
hidden in the forest, and reached our hut by the creek next
day.
25. We started off in the canoe, slept next night in the
boat, and were at the river at noon of the 26th, and by
evening reached the home of old Cossi, whom the Nanti-
cokes have chosen as their king, and after him his son, as
the father is very aged. We slept in his house and bought
of him a little corn and beans.
May 28. Passing by an island we saw a wild animal,
and, taking it for a deer, David tried to shoot it, but his
gun missed fire twice. We then saw it was a wolf, which
turned about and went his way. In the afternoon we passed
by the Delawares, who rummaged through our goods but
found no store goods among them. This party had, shortly
before, robbed the traders of two bags of flour, and hoped
to secure some from us.
May 31. We made inquiry about our Brethren, who had
moved up here to Wyoming from Gnadenhuetten, and were
told that Bro. Post was in this neighborhood, only 2 miles
away. We made haste and by evening reached his place,
and found him disabled by an axe-cut on his leg. We spent
all of next day with him. He has finished planting, and
wants to build himself a house. He must first, however,
obtain consent from the Six Nations, some of whom he ex-
pects to see in a few days. Our former Gnadenhuetten
friends visited us to-day, and we find that, besides these,
there are many Indians about here who are anxious to
have the Gospel brought to them.
June 1. We left Wyoming in company with several
others, overland for Gnadenhuetten.
3. Early this morning, when about half way between
Wyoming and Gnadenhuetten, we met our dear Brother,
Dr. Matthew Otto of Bethlehem, in company with another
Brother. We enjoyed together a happy love feast, and
parted with many expressions of love. He told us much of
what had happened in our long absence. We again started
off; the Indians of our party delaying a while, because
one of their number had shot a deer. By evening we
quietly entered Gnadenhuetten to the surprise and delight
of our Brethren.
MORAVIAN JOURNALS 216
The Lord be praised and thanked, for all the benefits
which we have, this past year, received from His bounteous
hand, and especially for love, grace and protection which
He has vouchsafed us.
And to our dear friends we say : " Take us and welcome
us anew into your ranks, for we are your fellow members,
children and sinners."
Charles Frederick and David Zeisberger.
Bethlehem, Pa., June 11th, 1755.
NOTES ON THE JOURNAL OF 1754-55.
BY REV. W. M. BEAUCHAMP.
This journal has frequent intervals of several days, as
well as abrupt changes from one place to another, without
reference to the way between. Some of these will be
pointed out. The chronology is also faulty, the day of the
month and week not always agreeing, and events plainly
happening on successive days being dated a week apart.
One item of interest, not found in the journel, is contained
in the Bethlehem Diary, Aug. 2, 1755. They celebrated
the birthdays of two of the Brethren. "Bro. Joseph
(Spangenberg) tendered his hearty congratulations to the
two Brethren, in a poem for each Brother.
" During discourse which followed, two points were
brought out, showing with what esteem Bro. David Zeis-
berger (who was also present) is held at Onondago. 1.
When, for example, the children on the street would say :
' That is an Assaroni," (because he is white,) the elders
will correct them : 'Aquanouschioni ! not Assaroni.' Since
he and Charles Frederick have built them their own house,
the Council has given into these Brethren's care their entire
archives, a whole pile of belts.
" Query : Where now are these archives, since you have
left there? Ans: Our people (as one says, our family to
which we belong) have moved into our house and the ar-
chives are still there."
De Schweinitz tells of this as though Zeisberger became
the official wampum keeper, which was not the case.
Charles Frederick was born in Holstein, Oct. 4, 1715,
216 THE ONONDAGA HISTORICAL ASSOCIATION
was a missionary among the Indians and negroes, and died
in Surinam, Jan. 24, 1761.
June 22. Sheds were provided for Indians who visited
Albany for trade or treaties, and these were at the public
expense. Conrad Weiser was there with the Pennsylvania
commissioners in 1754.
27. Henrich was the old Mohawk chief known as King
Hendrick, afterward killed in the battle of Lake George.
July 18. They went down, not up Oneida River.
20. The Salt Lake, as on old maps, was Onondaga Lake.
21. Tgirhitonti was Spangenberg. The Moravians
have no wampum now.
24. Women had a recognized place in some councils.
The Nanticokes' arguments sound much like the preaching
of Ganeodiyo, or Handsome Lake, half a century later.
Aug. 9. Indians sometimes kept tame bears, or shut
them up to fatten for food. An instance is described among
the Mohawks in 1634.
14. The foot bridge was of considerable size, though
of course rude.
15. I recall no other instance of a woman going about
so well equipped as a trader. She wanted ginseng, the well
known root.
19. A fight with a woman seems below a chief's dig-
nity, but Iroquois women had reserved rights.
Sept. 1. The other village was Tueyahdasso.
8. Otschinochiatha was rather given to kissing, and
Kirkland described his affectionate greeting. He lived to
be a very old man, but another took his office in 1764.
Oct. 1. Sometimes their house seems away from the
rest, but here very near.
11. A smith was of great importance and here had
political importance.
12. " The town " was German Flats, the nearest mar-
ket for supplies.
Nov. 10. This is the first account of a house of hewn
logs and shingles in Onondaga, of which the dimensions
are given. The houses of the mission of St. Mary of Gan-
entaha were evidently of logs, and the French brought
planks for their attempted fort and chapel at Onondaga in
1711. These were destroyed.
17. No incidents appear of the way " to the town."
MORAVIAN JOURNALS 217
Dec. 5. The Indians were even fonder of "blood letting"
than the whites of that day.
11. Kaghswughtioni (Belt of wampum) or Red Head,
had been a French partisan but was now Johnson's warm
friend, and died in 1756. It is curious that the invitation
to this hunting party came from his wife.
Dec. 25. " Christel's Hymns " were written by Chris-
tian Renatus Zinzendorf, son of the Count.
30. Indian villages were always liable to famine, and
almost anything was enten. Cassava is the manioc root,
freed of its poison, being then starchy and edible. Its best
form is tapioca.
Feb. 15. "A good Englishman " favored the English.
23. Their house was not properly " in the town," and
the chief's may not have been.
March 16. Indian houses were then much scattered, but
this was probably in the valley two miles away. Another
error in the day of the week begins here, and the later dates
are much confused. The "water soup" was maple sap
partly boiled.
April 9. Indians commonly had bark sap troughs, but
these seem hewed out of logs.
21. They started again for German Flats, the son of
their hostess going with them to Oriskany Creek.
26. This creek was near and beyond Old Oneida, and
they made a bark canoe, paddling down to the Mohawk.
The bateaux may have gone up the creek toward Oneida.
27. Kasch's was some miles west of German Flats and
north of the river, the most westerly house of all. Frank's
was a little below on the south side.
May 3. " Holzkille," literally Wood Creek.
4. Oneida Lake was often passed in the night because
of strong winds in the day, the north shore being prefer-
able.
10. A manifest blunder in dates makes the passage
of Onondaga Lake six days after that of Oneida, while it
was evidently but a day or two later.
11. Canoes rarely went up Onondaga Creek, because
of fallen trees.
19 When they left Onondaga they went up the valley,
but say nothing of this, passing the Tully lakes, and build-
ing a bark canoe on the outlet of Big Lake in Preble.
218 THE ONONDAGA HISTORICAL ASSOCIATION
25. It is not clear just what they meant by the river
here. The Nanticokes were some miles north of Bingham-
ton. Old Cossi died a year or two later.
28. The Delawares were then very troublesome, and
these may have been below Tioga.
31. Gnadenhuetten is now Lehightown, Pa. C. Fred-
erick Post was then at Wyoming and was long prominent
in Indian affairs. He was thrice married, two of his wives
being Indian women.
Message to Cayuga, 30 April, 1766, carried by Bro.
David Zeisberger and the Indian Brethren, Anton, Johan-
nes, Abraham and Jacob. Translated by Augustus H. Lei-
bert, from Mss. in Moravian Archives, Bethlehem, Pa.,
1904.
Journey to Cajuga, Spring of 1766
I summarize the speeches in this and make other omis-
sions, but retain most notes of the journey.
April 23. We started from Mechwihilusing — some of
us on foot and some of us by water, alternating; thus we
could take with us provisions enough for our entire journey.
April 2U. We reach Schechschiquanunk, a small Indian
village, where we were kindly received.
April 25. We passed Tioga, where, however, no one
lives at present.
April 26. We came to Oweke, an outpost of Cajugas,
where they keep a chief as watchman on the Susquehanna.
We were welcomed and quartered in their visitors' " Logis,"
which has been erected for such purposes. Bro. David
here met Andrew Montour, who with several Indians was
on his way to Ohio, where he expects to join Mr. Crogan
on a trip to the Mississippi
April 27. We again started, this time afoot, as the
path now leaves the Susquehanna. As the streams were
swollen we had much trouble in crossing the creek.
April 28. To-day, as well as yesterday, we had to wade
through the water the greater part of the time, because
MORAVIAN JOURNALS 219
the swamp which we had to cross was filled with water,
and it was raining besides ; so there was not a dry stitch on
us. There were so many fallen tree trunks in the way that
we worked hard to get through. We reached Cajuga Lake
to-day.
April 29. We traveled along the lake and at night
lodged with a Tuteler
April 30. We arrived at Cajuga. . . . We went
immediately to the house of the Chief, Togahaju, where
we were pleasantly received, and places shown us where we
should lodge. Mats were spread out for us on which to
recline. This resting place was, as usual, very hard. Some-
thing was soon brought us to eat, and after we had finished
the repast the chief came up to us, and greeted us all with
a shake of the hand, and addressed the four Brethren. "...
Greetings were exchanged and the Council would be con-
vened next day, which was done. Sir William Johnson
had wished to buy the Susquehanna lands up to Owego,
but they " had told him they must reserve this land for
their Cousins, the Delawares; that they could not throw
them out. They had, however, granted them the land from
the settlement to the Wajomick mountain, and even to the
east side of the mountain. The sources of the Delaware are
the boundary to the north, and some distance below Sha-
moko the line runs across the Susquehanna, so that Wajo-
mik is not included After they were assembled,
we were placed on one side of the fire, which was in the
centre, immediately opposite them. There were six chiefs
present, who constituted the Council. Near us, at our side,
there was another fire, where were seated the hearers, who
were all warriors, so that the house was entirely filled."
Togahaju opened the Council with the usual ceremonies.
Johannes then spoke with five strings and two belts of
wampum. The path had been cleared and cleansed as well
as Wihilusing, whence they came. Anton followed, with a
belt of ten rows. The Indians there differed from others,
and wished for a separate town. Johannes then spoke with
a large belt :
" Uncle ! You made known to us last year that you
wanted to remove us from Wihilusing and place us at the
upper end of this lake. Now, however, it is our desire that
you would permit us to remain at Wihilusing. We have
220 THE ONONDAGA HISTORICAL ASSOCIATION
already built us houses, and the place which you cleansed
for us a year ago is agreeable, and we like to live there,
as we can live there quietly and undisturbed."
The Delaware interpreter here proved incompetent, and
Bro. David had to take his place. Togahaju asked him:
" Is it not your idea that you do not wish to live so near
the Tutelers? " Answer: Not only the Tutelers are meant,
but also other towns." David then addressed the Council
by its proper name : " Brother Sanunawaentowa ! (which
is the title of the Chief, the Great Pipe of Peace)." His
people "desired only good things, and you love that which
is good."
The Cayugas asked how many Indian Brethren were
at Wihilusing. "Answer: There were about 150 men,
women and children; at which they were astonished and
pleased." Any who wished to serve God, they would
" gladly receive and dearly love ; to which they shouted
in a loud Niawo, (that is to say, we rejoice at this). . . .
The matter now hung on this, that the Chief take back
his word, which the Six Nations seldom do. Without this
the project could not go forward, as he had given a belt.
He, however, found a way out of the difficulty. He re-
plied : I do not recall that I ever said that you should make
night quarters at Ganiataragechiat, (that is, the upper
end of the lake). (Which meant as much as to say that
you should live there one year; then remove further to
another place). This never came into my mind." This
was also the truth, for he did not really say it, but it came
from a Delaware chief, who had told it to our Indians.
Johannes asked whether he wished to take his belt back
again? He answered: Yes. Johannes quickly returned
him his belt, without much questioning, and with this
ended the matter."
Togahaju then spoke, "after he had opened his
council-bag or sack, which he had brought with him, taken
out such strings and belts as he needed, and placed every
thing in order." He used four strings and four belts, as
it was an important affair. This was the Cayuga edict :
" Up to this time you have had no abiding place, but
now I will take you and seat you permanently. You can
therefore remain there, and the land shall be yours; and
as your number is many and may probably increase, so I
MORAVIAN JOURNALS 221
have still further thought of you. We will, therefore, give
you all the land from Wihilusing up to some distance be-
yond Tioga, (which is by land a good two days' journey) .
There you may build, plant, hunt, fish, and make use of
the place as you wish ; it shall be yours. And I am happy
to hear that you will not turn your faces anywhere except
to my fire; and you do well thereby."
They parted with mutual good wishes.
" May 2. Very early in the morning we left Cayuga and
traveled a long distance to the end of the lake, where there
is a Delaware Indian village. Here we were kindly re-
ceived and stayed over night. About 3 or 4 miles from
here is a Tuteler town, whose chief, who is a Cayuga In-
dian, sent word to Bro. David to visit him, but the others
of the party were in a hurry to get home, and so Bro. David
could not go to him.
" May 3. We traversed the bad swamp, and on
" May U. reached Oweka, all of us almost exhausted.
We did not tarry here, but started off directly by water,
and as the Susquehanna was very high and the water
swift, we made over 50 miles this day, reaching Schech-
shequanunck, where friends of the Brethren are living,
to whom, at their request, Bro. David preached a sermon,
and on the 5th of May we reached Mechwihilusing."
REV. W. M. BEAUCHAMP'S NOTES ON THE CAYUGA
JOURNAL.
The first arrangement appears in Annals of Frieden-
shuetten, when the messengers returned ifrom Cayuga,
June 27, 1765:
" The chief then said : " Hearing that you were come
to Wyalusing, I sent for you. The place is not a good one —
it is stained with blood. I will appoint you a better locality
near us, at the upper end of Cayuga Lake." On our Breth-
ren observing that they wished their teacher to go with
them, he asked: "Who he was and where he lived?"
" One whom you know well," they replied, " for he has lived
among you, and speaks your language." " It is well," said
the chief, " for as to your belief no one shall interfere."
222 THE ONONDAGA HISTORICAL ASSOCIATION
The aforesaid locality pleases our Indians, but there is no
game there." Wihilusing was not called Friedenshuetten
till June, 1766.
July 21, the Moravians spoke to an old Cayuga chief
" about the proposed migration of our Indians to Cayuga
Lake. He agreed that it was no good place, because of the
absence of all game, and they were accustomed to eat meat.
Up the branch of the Tioga would be a better locality, as
game was there in plenty."
David Zeisberger certainly wrote the journal of the
spring of 1766, but this was not his custom.
April 26. Oweke is Owego. This is the first mention of
such a watchman on the Susquehanna, and his office seems
much like Shikellimy's. He came to Friedenshuetten in
June, 1768, to investigate some matters. The strangers'
house has been mentioned by others, but was not common.
Andrew was Madame Montour's son. Croghan went west
the year before, to confer with Pontiac and others, and this
year Pontiac met Johnson at Oswego.
28. The route from Owego to Ithaca Would be nearly
that of the D., L. & W. railroad, but in lower land.
29. Tuteler is better known as Tutelo. A small people
adopted by the Six Nations.
30. Togahaju was long a prominent Cayuga chief, and
signed the boundary line treaty of 1768, his mark being a
great pipe. Indians were quite particular about shaking
hands. The Six Nations were uncles to the Delawares, but
addressed them as cousins.
May 1. In Council the Cayugas are addressed as the
Great Pipe.
2. In the Annals of Friedenshuetten it is noted, July
21, 1765, that " The whole nation of the Tutelars passed
here to-day," going to Cayuga Lake.
JOURNEY TO ONONDAGA AND CAYUGA, BY DAVID
ZIESBERGER AND GOTTLOB SENSEMANN,
OCTOBER, 1766.
A report having come to Friedenshuetten a few months
ago, which seemed as though the Onondagas were not per-
MORAVIAN JOURNALS 223
fectly satisfied that the Chief in Cajuga had turned over
this land to our Indians; it appeared to them as though
he had only done this on his own account, without the
Consent of the Six Nations; therefore to become clear as
to the truth of the matter, and to renew old friendship, it
was decided by the Oeconomats — Conferenz at Bethlehem,
that a journey thither should be made. We started there-
fore on 30 Sept. with the blessings of the Congregation at
Bethlehem, arriving on the 9th of October at Friedenshuet-
ten, after a tiresome and difficult journey, on account of
the swollen streams on the way, at Brother and Sister
Schmick's, and after we had partaken of the holy com-
munion with them and their brown Brethren, we proceeded
on our journey.
October lUh. We set out from Friedenshuetten in a
canoe, in company with four Nantikoks, who were return-
ing from Philadelphia and were journeying homeward.
Bro. Sensemann, who was not accustomed to traveling in
a canoe, fell into the strongest current of the Susquehanna,
from which nothing serious resulted, only his being
drenched through and through. In the evening we ar-
rived at Wisachk, an uninhabited hamlet.
October 15th. At noon we arrived at Schechschiquan-
unk. Bro. David spoke with Johannes' son, whose wife is
at Friedenshuetten, telling him that we would like him to
take her away from there. This town, during the last sum-
mer, has greatly increased, and there are five Indians among
them who receive the Brethren very kindly, and are glad
to hear of the Saviour. To-day we went a short distance
beyond Tiaoga, and in the evening we were overtaken by
Chief Newallike, who had come down the Susquehanna and
remained with us over night. There was a severe storm
raging during the entire night, and the above named chief
lost his canoe, the wind having torn it from its moorings,
and the strong current sweeping it along down the river, so
that he had to continue his journey next day on foot.
October 16th. As one of the Nantikoks was out hunt-
ing and shot two bears, we made only a short day's journey.
They shared the meat very liberally with us.
October 17. We passed Oweke and two wolves chased
a deer toward us, which we shot. They, however, escaped.
October 18. We passed a Cajuga Town; also Tschoch-
224 THE ONONDAGA HISTORICAL ASSOCIATION
not, a Delaware Town. This part of the country is generally-
very well populated by Indians. Our fellow travelers, the
Nantikoks, had intended to reach Zeniinge to-day, but as
they saw that we could not keep up with them in their
travels, and not wishing us to remain behind them, the
Chief came over into our canoe and helped us along. We
then arrived there in the evening, and yet much fatigued,
the Chief receiving us in his house. We were very warmly
welcomed by many friends. They are still living in the
same place where they settled 13 years ago, after leaving
Wijomick.
October 19. Made an early visit to the near by Onon-
daga town. The people there were very happy once again
to meet Bro. David, and we, among other things, inquired
into the condition of the road leading to Onondaga, as we
meant to go from here to there by land. We learned from
them that the road was not passable, being very much out
of repair. They advised us to go by way of water, which
we also decided to do, in spite of the route being by stream
and very hard work. The Council met at our lodging place,
and we heard the answer of the Governor at Philadelphia
to the Six Nations. Bro. David was asked to read a letter
which they had brought along from Philadelphia, wherein
the whole nation was invited to remove to Philadelphia,
as the climate here was so very cold, and no good hunting
about Zeniinge, and various other reasons. They were also
assured that every thing possible in assistance and help
would be given them (probably the Quakers). We also
looked up our Brother Samuel, who had, several weeks ago,
come here to bring back his wife. He was very glad to
meet Brethren here, and at once offered to go with us to
Onondaga, which pleased us very much, as otherwise we
would have had to take a strange Indian.
In the evening Bro. David had an opportunity to speak
with the Nantikok chief, and to learn about various things ;
for example, what intention the Six Nations had of the
partition of their land, and how far each nation's district,
over which it should have authority, should extend, which
it is particularly necessary for us to know, since our Indians
live at Friedenshuetten. The same with regard to Wajo-
mik, which they said could not be inhabited by Indians,
MORAVIAN JOURNALS 226
as the place was soiled with blood, until the same had been
cleansed by the Six Nations.
He said further, that the white people had settled in
this country at the time when they (the Nantikoks) yet
lived in Maryland, at which they had been rejoiced, and
had made a present of half of the land to the English, who
afterward became so numerous that they, who after all
were the owners of the land, had to leave, and on that
account came to this country. Regardless of this, however,
they had always lived in peace with the white people, and
never interfered in any war. At last, he said, even though
having no preaching nor the word of God, they were at
the same time the best among the Indians, for no one
could say any evil about them. They were otherwise help-
ful and friendly toward us, but we could plainly see that
they were not favorably disposed toward the Gospel and
the work of the Lord; had much to find fault with in our
Indians in Friedenshuetten, not being kindly disposed to-
ward them. This you hear and see continually here at
Zeniinge on all sides ; and they, for the greater part, have
been brought up among the white people, and therefore
can speak and understand English pretty well. There is
still found among them a great deal more witchcraft and
heathenish practices than there is among all the other
nations.
October 20. We saw that the usual evil of drinking
was still prevailing among them. We heard that two
barrels of rum had arrived here, so we could make up our
minds that here we would have very little rest. We would
have liked to take our departure to-day, but as they had
hid our canoe for us, and not being able to find it, we had
to remain till the next day. We were greatly disturbed
by the drunken Indians. Yesterday and to-day there has
been a fall of snow, and the temperature very cold.
Brother David had a conversation with an Oneida
Indian, who lives in the Onondaga town, who asked him
why he did not come here also to preach? Bro. David
answered him: Where are there people who have hearts
and ears to listen? He replied that there would some turn
up, and that he loved to hear from the Word of God, for
I am baptized, and I think there are a number here who
would like it. Bro. David answered him: If I should
226 THE ONONDAGA HISTORICAL ASSOCIATION
preach to you, you must do away with drinking and all
other heathenish practices, or else I cannot live among
you. It is not enough that you are baptized, but you must
also know your Creator, who gave His life for you and
purchased you with His blood.
An Indian minister, who had studied in New England,
lived here for some time and preached here. In the be-
ginning several came to the preaching once or twice. As
after that, however, no one attended again, he gave it up,
and some days ago left for his home again. Samuel, who
had during the past days been in Anohochquage, where
there is an English minister, said that he had twice at-
tended service there, and had at the one seen four, and at
the other two Indians. The rest meanwhile were drinking.
It is no wonder, then, that the Indians say that baptism
amounts to nothing, for they still remain heathenish, as
before.
October 21, We, with our Samuel, took up our journey,
the Nantikok chief instructing him to take such a road,
in which we could proceed without the least difficulty.
About a mile beyond the Nantikok Town we passed a small
Mohikan Town, and about 10 or 12 miles farther, where
the river, which is here about as wide as the Lehigh, again
divides, we came to an Onondaga Town.
October 22. On account of heavy rain did not proceed
on our journey till noon.
October 23. In the afternoon we came to the last fork
of the river. The Indians at Zeniinge advised us to take
the fork to the right, and continue about a day's journey,
as after that we would have only a short day's journey
more, by land to Onondago. After we had gone on several
miles we were compelled to return, on account of large
trees having fallen across the creek, thus obstructing the
way. We therefore had to return as far as the forks, and
try if we could not from thence proceed. The whole of
the following night and next day we had a heavy fall of
snow, and we had to remain here, in a very wild and deso-
late part of the country, where there was neither road nor
path of any kind.
October 25. Prepared early to leave this place by way
of land. We might have gone up this stream some miles,
as the water had considerably risen, but we did not like to
MORAVIAN JOURNALS 227
venture, for fear the water might have fallen on our return,
and we would again have a hard task to get out. We
therefore left our canoe here in the woods, as well as some
provisions. We had, however, a very hard day of it, in
finding our way through a wild and broken down forest,
with no path or road, as quite an amount of snow had
fallen. We traveled to-day from the Susquehanna to the
end of the lake, and remained there overnight.
October 26. In the morning, after we had gone on about
three or four miles, we came to the Onondago Creek, and
as we had plenty of good road we arrived in Onondago
toward evening. About half a mile from town we met an
Indian, who at once recognized Bro. David, and who at
once offered to escort us to town. We arrived at the house
which had been formerly occupied by Bro. David, and were
very cordially received and welcomed by many, who during
the evening came in to see us. We soon heard that the
Chief and old people were all at home, but that most of the
younger part of them had gone to war against the
Cherokees.
October 27. In the morning Bro. David inquired as to
the place of the Council House and asked the chiefs to be
assembled. After they came together we were also called
and brought before them. The Council House now is the
house of Otschinochiatha, which is built on a very high and
steep hill, from whence the whole town and surrounding
country can be overlooked. During our sessions and to our
honor, the English flag was raised and floated over the
house. We were very kindly received by all of them (about
eight chiefs) . As they asked by what way we had reached
here, Bro. David said that it was now high time that they
cleansed the road, as it was almost impossible to reach them,
and if they should wait much longer then it would be alto-
gether impossible. Thereupon they answered, first the
reason was this, because the road of peace to Pennsylvania
had disappeared. Then, however, they said that the deep
snow which had fallen last summer in June, had caused the
breaking down of so many trees and bushes.
After this Bro. David addressed them as follows:
Brethren, you Onondagos, it is a great pleasure to me,
after the lapse of eleven years to see you again, and to speak
223 THE ONONDAGA HISTORICAL ASSOCIATION
personally with you. You may know of it, that I am now
living in Friedenshuetten with your cousins; therefore I
have found it needful to visit you once again, to smoke a
pipe with you, and to inquire and consult with you on vari-
ous subjects. I have, however, no formal matters to
transact with you, (that is, I will not speak through Belts
or Strings). But notwithstanding this, everything that I
shall say to you will come not only from my mouth, but
also from my heart; and I expect the same in like manner
from you.
After a short pause, the Speaker, who sat by the side of
Bro. David, said that he might now speak. He then con-
tinned and said: Brethren, you Onondagos, you have no
doubt heard that the Indians, your cousins, who now reside
in Friedenshuetten, are those who hitherto had lived in
Bethlehem, and whom Brother Onas (the Governor of Penn-
sylvania) afterward, when the war had broken out, had
taken to Philadelphia and had protected them until peace
was again restored. That he then had allowed them to
return into the Indian country in peace, which then took
place during the past spring. After they had arrived in
Friendenshuetten they notified the Chief Togahaju, in
Cayuga, who sent them word that they themselves should
come to him, as he wished to speak with them, and which
also then took place. He then made the following proposal :
to move to Cajuga Lake. The matter, however, remained
unsettled till last spring, when I, with four Indians of Fried-
enshuetten, went to the above named chief to Cajuga, and
there explained our entire wish and spoke our whole heart's
desire, that we were a separate people, who could no longer
live according to the manners and customs of the Indians,
but that we wished to live according to the will and desire
of our God and Creator, who had given us the Gospel, by
which we directed our ways, and from which we could in no
wise depart. Therefore it would be a difficult matter to
live with, or even near the Indians who were not of the same
mind, as we could not have our services as quiet and undis-
turbed. We therefore desired of him that we might be
allowed to stay in Friedenshuetten. With this representa-
tion the Chief granted our request, and gave our Indians the
land from Freidenshuetten till near Oweke, above Tiaoga,
MORAVIAN JOURNALS 22)
for their purposes and use ; for which we were very thank-
ful. Bro. David would at that time gladly have visited you,
but it was impossible. This is, therefore, the chief reason
of this visit to them, so as to speak with them about it, and
get their idea with regard to our Indians living in Fried-
enshuetten.
He, therefore, had this question to put to them:
whether the matter which the Cajuga Chief at that time
transacted and decided, that our Indians in Friedenshuetten
should be firmly settled and the land given them, was so
understood and agreed to by the whole Council, or whether
he had done it only on his own account?
He said, also, that in order that they might be informed
of everything, he would tell them besides that there lived
among the Indians at Friedenshuetten, beside himself, an-
other Brother and his wife. I was also well enough known
among them for many years, and that we Brethren, among
the Indians, were not seeking after land, gold, or any
similar thing, as we were a separate people, and from other
white people quite different. We had a close communion
with God; that with Him we spoke although unseen, even
as he was now speaking with them, and that it was our
desire to have all Indians brought into this same communion
with Him; for we could, from experience, show them the
way to Him ; and as we were a separate people from other
Europeans, in the same way our Indians were also different
from other Indians; and as we, white people, were com-
posed of different nations, so also were our Indians: as
some were Mohikans, Dellawares, Monsies and Nantikoks.
They were astonished and said: What! are there also
Nantikoks with you ? Brother David answered, Yes ; here
sits one of them with us ; pointing to Samuel. Therefore
when we hear of Indians who desire to hear the word of
God and the Creator, then we feel it our duty to make known
and proclaim this to them, no matter to what nation they
belong; and if we should once hear that they wished to hear,
the Aquanochschioni, it would be a great pleasure to us, for
all Indians who believe on Him are our Brethren. As they
had now heard that our Indians were quite different from
others, it would thus be good if we had something to tell
them. That we were doing it ourselves, though we also
230 THE ONONDAGA HISTORICAL ASSOCIATION
knew that a Delaware chief lives at Cajuga Lake. He, how-
ever, did not know or understand any of our affairs, and
therefore could not speak for us either. We hoped that
they would have no objections to this.
Those affairs, however, which were only affairs of the
Indians and which did not concern us, these we would
gladly leave to him, as he understood them better.
Every thing which Brother David had said was repeated
by the Speaker, and he added thereto that the Delaware
chief is no believer, neither has he a desire to lead such a
life as you ; therefore he cannot speak for them, as he does
not understand their affairs. Bro. David continued fur-
ther: Now he would like to ask about a matter. He had
always heard that the land along the Susquehanna, below
Tiaoga, belonged under the direction of the Chief in Cajuga,
and for that reason our Indians had addressed him in
regard to the matter; whether this was not the case?
Which they at once answered by saying yes.
Brother David then said that now he had ended his
remarks. They then asked him various questions, such as :
How many Indians were living at Friedenshuetten, and if
these were all our Church children? If no other white
people except Brother David and Schmick lived there? and
if Bro. Schmick was his brother? Here they did not mean
a real brother, but whether he was one of the Brethren from
Bethlehem. They also asked about Brother T'girhitonty,
and whether everything was going on peaceably throughout
the land? Whether the Conestoga Indians had all perished,
and if none of them were now in existence? Brother David
answered that he had heard of one or two of them who had
escaped. As it appeared, they were not much affected by
this report, for they and the Conestogas were not very
good friends, having previously had wars one with the
other. At last they asked us how long we expected to stay
here with them ? Several among them answered this ques-
tion themselves by saying: Until spring; and Otschino-
chiata said: I thought you would again build yourself a
house, as the old one has gone to decay.
Whereupon Bro. David answered:
You, Onondagos! I am very glad and am rejoiced
thereat, that I am still in good remembrance among you
MORAVIAN JOURNALS 231
and am welcome here. You acknowledge me as an Aquano-
schioni, which I also am. Of this I am glad, but all this is
not enough for me. But when I can hear that and see
among you that you have a desire to become acquainted
with God our Creator, who has loved all mankind and you,
and that you desire to hear of Him ; when this is once your
desire, let me know; for I love you and would like to see
you become a happy people.
After this there were other matters attended to, about
the Governor in Oswego, and after we had finished this we
bade them farewell and returned home.
October 28. Visited Otschinochiata, announced to him
our visit to Cajuga, and learned whether the roads were
passable; of which we were given poor hopes, as Indians
who had come from there said that they had a very perilous
journey across the creeks, which had been very much
swollen. We were somewhat uneasy at the thought of not
being able to get to Cajuga; neither knew of any help, and
beside this there had been a steady fall of snow for several
days, so that we might expect to find a very hard road. He
told us that last year a minister, who he thought had come
from New England, arrived here, and offered to live with
them and preach to them. They had, however, given as an
answer that if they should have a desire for it they would
let him know, but for the present he might go home again.
That the one who had lived for some time in the country
of the Senecas had also gone home again, and that the
French Fathers in Canada still continued among them. One
of the Indians said to Brother David : Is it not true that
you would like to see us become believers in God? This
would be my greatest joy, replied Bro. David, for then you
would be a happy people.
October 29. Resolved at once to go to Cajuga, and
trusting in Providence whether we get there or not. Our
Brother Samuel staid behind, as he was not very well,
which we regretted very much, as we depended much on
him for aid and guidance, as an Indian always finds a way
to proceed.
October 30. In the morning we were met by a party
of Cajugas, who told us that one creek was very dangerous
to cross, and warned us to be very careful. We found it
232 THE ONONDAGA HISTORICAL ASSOCIATION
just <as they had said, for there were only two thin trees, the
thickness of a man's leg, thrown over the outlet of a large
lake, which had an awful depth, and as we crossed they
bent so far down that you would be in water up to your
knees, and therefore had to be very careful to keep your
balance, so as not to fall into the water. We, however, to
our great joy, crossed safely, and in the afternoon arrived
in good time in Cajuga. When we were still a mile away
from town we passed through several plantations, where
stood several huts. In front of one stood an Indian. As
we were passing he asked Brother David: Are you not
Ganousseracheri ? He answered: Yes, I am. Come in,
he said; you shall first eat with me; then you can go
farther. We entered, and they set before us bread and
bear's meat. They were very friendly and were very glad
to see Brother David.
They asked whether he was not living in Friedenshuet-
ten? to which he replied: Yes. Thereupon he asked
whether it was true, which he had heard, that we did not
allow drinking in our town? He said: Yes, this was so.
That we did not allow this, and that one did not see or hear
any thing of the kind, for we wished to live peaceably and
orderly. This pleased them, and they said that for this
reason they were living so secluded, as they did not like it
either. But, said they, when stranger Indians bring rum
to you, what do you do ? He answered : If strange Indians
come to us and have rum with them, we ask if they wish to
stay with us over night, and if they say that they do, we
take their rum from them and put it away for safe keeping ;
and when they take leave of us we hand it back to them ;
for with us they must not pour out any and drink. They
replied that this v/as very right and proper.
We then went the rest of the way to town, stopping with
the Chief Togahaju, whom we found alone, for we had met
his people on our way from Onondago. He was very glad
to see us, and said to Brother David: I have always be-
lieved you would come, for I dreamed about you. Brother
David told him that he came from Onondago, where he had
had a talk about various things with the chiefs, and that
for the same reason he had also come here, asked him to
give him the opportunity, as we did not wish to stay long.
MORAVIAN JOURNALS 233
as in this time of year we were afraid a heavy snow might
fall, and we might be snowed in. He said we should have
come a month sooner ; then we would have had time to stay
with him awhile, and be able to look around. He then
seated himself beside us, and Brother David told him that
he wished to ask him several questions, which he would like
answered. He said: What I may know, you shall also
know.
Brother David then asked him if he had ever heard any
thing that the Onondagos were not satisfied that he had
received our Indians and given them land along the Susque-
hanna? That he [Z.] had heard something of this, and
desired to be informed more about it ; that he had not asked
the Onondagos about it, as he wished to hear and learn it
from him. The chief answered: Of the Onondagos I do
not know anything ; have not heard anything like this from
them, and I do not believe there is anything in it. Would
not know of any reason either, for when the Six Nations
had met for a treaty at Lancaster, after the last war, and
had kindled a fire, and said that this should not be extin-
guished, even should it rain as hard as it could. This fire,
therefore, is still burning ; and that they had but two fires
on the Susquehanna, namely, one at Zeninge, and one at
Friedenshuetten, so that when, therefore, the Six Nations
traveled by this way, they could smoke their pipe there. He
had, therefore, placed our Indians at these places to keep
up the fires, and that we had to see to it that they were not
extinguished. And in order that we should not think that
he did not do this on his own account only, he would let us
know that all he had settled and treated with us last spring,
he had talked over with the Grand Council at Onondago.
The whole assembly had given their consent to it. He thus
did not remember of any dissatisfaction having been caused
in the Council, nor had he ever heard of any. He knew,
however, of two persons who had spoken to him about this
in a very inimical way ; one of them being an Oneida chief
from Anohochquage, and the other an Onondago from Zen-
inge, who did not, however, have any say in the matter.
These two had expressed themselves to him in the following
words: We hate these people, for we know them and do
not want them in our country. We dislike them, and on
234 THE ONONDAGA HISTORICAL ASSOCIATION
their account we also dislike you, as you have accepted them.
So much, he said, he did know about the matter.
Brother David further asked him whether he had, dur-
ing- the summer, sent a String of Wampum with a message
to Friedenshuetten, and what the latter was? He answered :
Yes, he had sent a message to us, which had been caused by
the following circumstance, namely : that soon after we had
gone home from our visit here last spring, there came one
message - after the other to him, which said that we intended
establishing a storehouse at Friedenshuetten, and another
at Tiaoga, making the two places trading posts. At first
he did not wish to believe it. However, as so much about it
had come to his ears, he thought he had better send a
message, and again remind us of the conditions which had
then been determined on. Then he also thought that we
might not have clearly understood one or the other thing.
He had, however, sent us good words in it :
Cousins! I have given you the land, but not for the
purpose of allowing the white people to build storehouses
thereon. Therefore adjust yourselves to what we have
decided with each other. Do not give the traders place
among you, and do not permit them to build any houses.
Brother David saw from this, that this message had
been given us incorrectly. He kept quiet, however, and did
not appear to worry; told the Chief that he could be sure
that all things which had been told him about us were noth-
ing but lies, and that I could tell him quite different about
the matter, for after our return home from our visit here
at that time, we found some traders who had just come into
our place about the same time. We called them before us,
and in his name and that of the Six Nations we told them
that they could not come and settle here with us, and that
they must clear out and go back home.
We were glad that you had given us the power to order
away from our town any traders, for up to that time we
could not have done this, as the place was not yet ours. He
should firmly believe, therefore, that it was also our wish
that Friedenshuetten should not be made a trading post, for
these traders we did not wish to have among us, even if he
were to allow it; for they brought to the Indians nothing
but wickedness and disorder. David had then already told
MORAVIAN JOURNALS 235
him that should he at any time hear any thing wrong about
us, he should not believe it till he should hear it direct from
us; and this he wished to recommend to him again; for
as there always would be Indians who would be unfriendly
to us, and who would invent lies about us, he should pay no
attention to them, but tell them at once that they were lies.
Brother David further said : Now he would like to ask
a question more: Whether, if our Indians in Friedenshuet-
ten had occasion to confer with him or with the Six Nations,
it would be necessary to do it through another chief, or
whether they themselves could speak personally with him?
He told them that it was not necessary to do it through any
one else, but that they could at once address him, as he was
the man. Brother David asked further, what relations he
had with Newallike? That as far as he knew he was now
the Delaware chief. He answered : Yes ; he is, but you in
Friedenshuetten still have the preference, for we, Aquanos-
chioni, have our fire there. He then said that when he had
received Newallike and his Indians, he had given him night
quarters at the upper end of this lake, (that is) he had
given him permission to live there a year and to plant there.
That during last spring he had offered them another place
between Onondago and Cajuga, but that they had asked
permission to remain where they were, which he had
granted them. He earnestly recommended Brother David
to make it very plain to our Indians in Friedenshuetten
what was their wish about the white people or traders.
That we should not permit them to remain with us, or build
any houses, or allow them to bring any rum to us. He did
not wish to say that we should not allow any traders to
come there. This they might do, but as soon as they had
disposed of their wares they should go on further.
In the evening we had many visits from town. They
also brought us food, as the Chief was quite alone and had
nothing prepared.
October 31. At noon, after we had made all the neces-
sary agreements with the Chief, we again prepared our-
selves for our journey. He told us that after the chiefs
were again at home, he would refer everything to them that
we had agreed on, and that he was very glad that he had
had again the opportunity of speking with Brother David,
236 THE ONONDAGA HISTORICAL ASSOCIATION
and to learn how matters stood. After we had taken a
friendly fareewll, we journeyed with the son of the Chief,
who intended to go to the settlement, and arrived
November 1, safely at Onondago, and found that our
Samuel had gone to Zeninge.
November 2. In the Council House we received the
answer from the Chiefs as follows :
Brother Genousheracheri ! The questions which you
have asked us we have considered, and will now give you
our ideas about them. Had you spoken to us through belts,
we would have exchanged one or two belts with you. How-
ever, we do not see any necessity therefor, for the matter
was finished and decided long ago, and shall remain so and
not be changed. We let you know herewith that the matter
which the Chief Togahaju, in Cayuga, treated and concluded
with you, meets with our and the whole house's consent, and
we all know what he has done. We are not only all satis-
fied therewith, but it pleases us very much that you live in
Friedenshuetten, and that you shall have a council fire there,
which is intrusted to you, and which is no small matter.
We have heard your mind in regard to living among the
Indians; you are their teachers, and you do^well that you
instruct them in good things. They need it, for the Dela-
wares, our Cousins, are very much inclined toward the bad.
This could be plainly seen in the late war.
If your Indians, our Cousins, have anything to propose,
they shall at all times have liberty to speak personally with
us, and bring the matter before us without the aid of an-
other chief, who may not be of the same mind as they.
As to your religion and your religious services ; we do iut
wish to find fault with that, but that it will please us if
you will continue among the Indians with your instructions.
Here it is well to note, writes Brother David, that it was
well that we had brought forward our business without
strings or belts of wampum, as there occurred so many
special points; for example, the matter of Newallike, the
Delaware Chief, and the Chief in Cajuga; and then again
with the Chief in Cajuga about the Onondagos, for in this
way everything remains in its place, and does not get out
any further. Brother David showed his delight and
pleasure at the answer, and thanked them therefore.
MORAVIAN JOURNALS 237
The Chief Tianoronto, the Speaker, permitted Brother
David to look through his documents, among which was his
Warrant from Sir William Johnson, appointing him the
Chief and Speaker of the Onondago Nation, together with
the great Seal.
Brother David then announced his departure, and said
that he was very sorry that he could not remain with them
any longer, as the time of the year was already so late, and
that in this region there was nothing at this time to expect
but snow, therefore we must hurry in order not to be
snowed in. They asked Brother David whether he expected
ever to come here again to visit them? He replied: If it
please the Lord and I live, I will see you again ; which they
were very glad to hear. We then bade them a friendly fare-
well and went to our lodging place. During the night a
party of warriors, of which they were the last and who
expect to leave here to-morrow, had their war dance, which
lasted till toward morning.
November 3. After we had given farewell to our hosts,
as well as to the Chief Aschinochiata, who had always unto
this time been our good friend, we bade farewell at different
houses, and all expressed their joy that we had visited them.
We rested over night in our former quarters at the Susque-
hanna Lake.
November 4. To-day we had a hard day's journey be-
fore us, for which we were greatly concerned, as we did
not have a pilot and had to pass alone through these wild
woods, which were filled on all sides with fallen trees, and
where it is an art to keep in the right direction, as no
straight course could be kept, because of having to cross and
recross the path.
We were, however, as happy in the evening, when we
found our canoe in good condition, as though some one had
given us a most valuable present.
November 5. We started off again, having now over-
come all the difficulties of the journey, and we passed down
the creek very quickly, without much effort. Toward even-
ing we chased a large bear, which had crossed the stream
ahead of us. However, we could not overtake him, much
as we would have liked to have him. We were, however,
made happy later with a raccoon which we shot.
238 THE ONONDAGA HISTORICAL ASSOCIATION
November 6. Noon ; we called in at the Onondago Town
in the Fork. There were, however, very few at home. In
the evening we arrived at Zeninge, and put up again with
the Nantikok Chief, where we were welcome.
November 7. Visited Canai Town, across the water.
They wished to tell us all kinds of tales about Freidenshuet-
ten, which they had heard. We told them, however, that
there was no truth in them. We also spoke with Samuel,
who had arrived here from Onondago only a day ahead of
us. He resolved to go with us to Friedenshuetten, and to
leave his wife here, as she did not wish to go along.
November 8. Toward noon we again proceeded on our
way, and passed by Tschochnot and the Cajuga Town. We
called at both places, and the Indians were very friendly
toward us.
November 2. We passed Oweke, and on the 19th of
November, Scheckschiquannunck, and reached on the 11th
to our joy, our Brethren at Friedenshuetten, from whence
we again journey, and by way of Christiansbrunn, arrived
on
November 22 in Bethlehem. Many thousand thanks be
given our good Lord for His gracious leading and protec-
tion, during our whole journey.
REV. W. M. BEAUCHAMP'S NOTES ON JOURNAL OF
OCTOBER, 1766.
The journey to Onondaga was occasioned by reports that
the Cayugas had exceeded their powers in granting lands
to Indians at Friedenshuetten.
Oct. 14. Friedenshuetten was Wihilusing.
Oct. 17. Tschochnot is now Choconut.
Oct. 19. By conquest the Nanticokes became tributary
to the Five Nations. Zeninge was Otsiningo. The Nanti-
cokes had a bad moral reputation.
20. The Indian minister may have been David Fowler
or Samson Occum. Samuel Ashpo was at Otsiningo in
1763, and the Rev. Eleazar Moseley at Oquago the same
year.
MORAVIAN JOURNALS 239
21. This Onondaga town was at Chenango Forks.
23. The last fork was at Cortland.
25. They could have gone up the west branch to Big
Lake in Preble. The lake they reached was the large lake
in Tully, from the distance traveled and that to Onondaga
Creek.
26. North of the lake their road lay through Tully
Valley and Christian Hollow, the latter named from a
Revolutionary soldier.
27. Otschinochiata, was the Bunt. (Otsinoghiyata) .
When the Rev. Samuel Kirkland saw him at Onondaga in
1764, he said the venerable old chief spoke like a Demos-
thenes for over half an hour, and then embraced him and
kissed him on each cheek. Kirkland returned the compli-
ment. The Bunt died during the Revolution. The deep
snow in June seems to have amused the missionaries. The
full Onondaga Council included fourteen chiefs. The
Conestogas were the ancient Andastes or Minquas, whom
the Iroquois fought so long. There seems a reference to
the conference at Oswego in 1766, between Johnson and
Pontiac, the noted western chief.
28. I am not sure who this minister was at Onondaga.
The Rev. Samuel Kirkland was the one in the Seneca county,
and he visited Onondaga in 1764, not on his return.
30. This dangerous creek was the Owasco, (bridge over
water) and there must have been a similar bridge at an
early day. He does not say so, but they probably first
lodged at Skaneateles, and on their return at Owasco Lake.
Nov. 2. This informal mode was proper at this time,
as there was no new business, but mere explanations of
what had been done. Chief Tianaronto or Teyawarunte
was probably mentioned in 1756, was Speaker in 1762 and
held that office in 1775. This was Zeisberger's last visit to
Onondaga.
3. The Susquehanna Lake was the large lake in Tully.
7. Canai town was that of the Conoys. Samuel was
a Nanticoke, but commonly called Conoy Sam. He was
with the Moravian Indians in Philadelphia and wished to
live with them at Wihilusing, where he was baptized Aug.
19, 1766. There was some hesitation about this because of
240 THE ONONDAGA HISTORICAL ASSOCIATION
the burial customs of the Nanticokes. He was reinstated as
a Nanticoke chief by the Six Nations in 1768.
11. They stayed at Friedenshuetten till Nov. 15.
ADDITIONAL REVOLUTIONARY SOLDIERS.
Josiah Curtis, son of Zachariah, died in Elbridge in
18 — . He served from Vermont as sergeant in Capt. Nath-
aniel Smith's company, and moved from East Dorset to
Elbridge about 1805, with his wife, Tamson Gale. They
had five children. He was a farmer, and it is said " he
always wore Union blue."
William Goodwin married Amy Stanley, who was born
in Goshen, Ct., March 1, 1761. His third wife was Miss
Mills, and by her he had a son Joseph, born in Marcellus,
where the father died about 1813. He was a corporal
under Capt. Moses Seymour in 1779.
In memory of | Elisha Gridley | died] 30th Dec. 1842, |
Aged 83 yrs. 9 m's. 6 ds.|
In memory of \Louis, Wife of J Elisha Gridley, | Died (Sept.
15, 1847 1 Aged 1 83 y'rs. 7 m's &|15 days.|
In Soule cemetery, Sennett, where some Skaneateles
people were buried. He was a Rev. pensioner and served
in the Conn, militia.
Samuel Gridley died in Onondaga Valley, April 11, 1824,
ae. 73. He was in Capt. Matthew Smith's Co., Farmington,
Co. in '81.
Benjamin Lee, born in Lyme, Ct., Feb. 27, 1740, married
Mary Dorr, Aug. 23, '60, ('43-'25). From Lyme he went
to Bethlehem, N. Y., and then to Pompey and Truxton,
dying in Truxton, July 2, 1826. He was in Capt. Eliphalet
Holmes' Co., in '76, and under Capt. Isaac Stone at
Saratoga.
In | memory of\Ebenezer Phelps,\who diedjNov. 1, 1832,|
aged 73 years, j I am now ready to be offered. |the time of
my departure is come.|
In Memory of \Mrs. Submit, \Wife of|Ebenr. Phelps,
who|died Aug. 16, 1821, Ae. 59. |
Great God I own thy sentence just|| And nature must decay |
I yield my body to the dust | To dwell with fellow clay.|
ADDITIONAL REVOLUTIONARY SOLDIERS 241
Yet faith may triumph o'er the grave And trample on the
tombs, |
For Jesus, my Redeemer lives, j My God, my Saviour comes. |
This Rev. pensioner served in the Mass. militia, and
was one of the founders of St. Peter's church, Auburn, but
was buried by the rector of St. James' church, Skaneateles.
Some other pioneers in this cemetery may have seen service.
Epkraim Pierce. — The Skaneateles Columbian an-
nounced the death of this pensioner, father of Major Samuel
Pierce of Skaneateles, which occurred in Le Ray, N. Y.,
Sept. 24, 1834, in his 90th year. He had lived in Marcellus,
where he bought land on lot 61, near Thorn Hill, June 21,
1815, which he sold April 29, 1829, on his removal to Jeffer-
son county. There he applied for a pension, Nov. 26, 1832,
which was granted a year later. He was born at Concord,
Mass., March 15, 1746, serving in '75, as a private in Massa-
chusetts from Putney, Vt, and later as an ensign. He was
at Bennington and Saratoga, and was discharged March 1,
'78. He left Vermont in 1806. His wives were respec-
tively Mary and Abigail. By the first he had nine children,
from '64 to '91. His first wife died Feb. 4, 1801, and he
soon after married Naby (Abigail) Howe, perhaps in New
Hampshire.
Rufus Rose came to Marcellus in the spring of 1803, and
died there in 1826, ae. 74. He was grandfather of Hon.
Nathan K. Hall, and went first to Lyme, Ct., then to Ben-
nington, Vt., and Hoosick, N. Y., where his wife Catharine
was born. She died in Marcellus in 1813, aged 55 years.
His name appears in Capt. James Chapman's Company,
New London, Ct., in '75, and in the Mass. census of 1790.
Gen. Othniel Taylor, who died in Canandaigua, Aug. 5,
1815, in his 67th year, once lived in Onondaga county
according to the Onondaga Register. He was lieutenant
and adjutant under Col. Thomas Marshall in '77, and held
the same rank and that of captain in the Mass. 10th to '81.
In 1790 he was in Charlemont, Mass.
Capt. Tousley, father of Judge Sylvenus Tousley of Man-
lius, bore the same name as his son, who was born in 1780.
This might carry the father's birth back to 1758, and the
latter's service was in Capt. Stoddard's company, in '75.
The Onondaga Register said he was drowned in Skaneateles
242 THE ONONDAGA HISTORICAL ASSOCIATION
lake, Dec. 20, 1815, but gave no farther account, nor is
there any local tradition of this.
Capt. Martin Godard, a Marcellus pioneer, according to
Mr. Belus F. North was a lieutenant in the Connecticut
militia in 1784-5, and he thought he served in the Revolu-
tion, though his name is not in the published rolls. Such
an early rank and his subsequent title would indicate such
service, and records are imperfect. He came to Marcellus
with his nine sons and bought land there Sept. 1, 1805. In
his will of Nov. 25, 1807, probated March 2, 1808, all these
were named, but the oldest had died between May 25 and
Ncv. 25, 1807. Dr. Parsons said that four of the sons died
of typhus fever that year. It should be the father and
three sons, the former probably dying in December. As the
third son was born in 1781, his father's birth was probably
before 1755. His wife, Abigail, survived him, and his
youngest son died Dec. 31, 1875, in Baldwinsville.
In volume for 1914 Jabesh Hall should be Jabesh Clark,
as in context. Powel I. Amerman, pensioner in Cayuga
county, rests in the De Groff cemetery, town of Owasco,
toward Owasco Lake. He died Feb. 25, '41, ae. 78 years,
and his wife, Charity, died April 29, 1844, in her 76th year.
INDEX.
Journals Relating to Central N. Y. ~_ 3
Spangenberg's Journal, 1745 - 5
Jordan's Notes - — 16
Beauchamp's Notes 20
Cammerhoff and Zeisberger, 1750 „ — 24
Clark's Notes : 106
Beauchamp's Notes 1°7
Journal of Mack and Others, 1752 - 112
Journal of Zeisberger and Rundt, '52 121
Clark's Notes - 152
Jordan's Notes 153
Beauchamp's Notes 154
Journal of Zeisberger and Frey, '53 156
Beauchamp's Notes ~ I 95
Journal of Zeisberger and Frederick, '54-5 197
Beauchamp's Notes - — 215
Journey to Cayuga, 1766 - 218
Beauchamp's Notes _ - 221
Journey to Onondaga and Cayuga, '66 222
Beauchamp's Notes 238
Revolutionary Soldiers 240
