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 Modern Web
Development with
Deno

Develop Modern JavaScript and

TypeScript
Code with Svelte, React, and GraphQL

Mayur Borse

www.bpbonline.com
Copyright © 2023 BPB Online

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 Dedicated to
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 About the Author
Mayur is a Dynamic and Result Oriented professional with a passion
for Software Engineering and Perfection. Currently, working as a Full
Stack Software Engineer on various projects utilising Gatsby.js,
Nikola, HTML,CSS, Bootstrap, Javascript and so on. Mayur has also
used various design patterns such as CRUD, SearchBar,
CSVDownloader, Loader for UI creation of a network device and
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 About the Reviewer
Chad Elofson is a Software Analyst using Node and Deno-based
technologies. He works at Thompson Rivers University as a Software
Analyst. He started his IT career 19 years ago as Network
Administrator. For the past eight years, he has moved to Software
Engineering focused on JavaScript runtime-based technologies.
 Acknowledgement
I’m grateful to the team at BPB Publications for giving me the
opportunity to write the book.
 Preface
This book introduces developers to the new JavaScript runtime
named Deno. It also shows how to create web applications on the
front-end and the back-end with TypeScript using Deno.js.
This book takes a practical approach for web developers or
JavaScript. It covers a few realtime examples as well.
This book is divided into 9 chapters. They will cover Introduction to
Deno, Introduction to TypeScript, Create Web Applications with
React, Introduction to GraphQL, Creating GraphQL API server,
Creating Svelte Application etc. The details are listed below.
Chapter 1 will cover what Deno is, why Deno was introduced by the
creator of Node.js (popular JavaScript runtime), what are the
differences between Deno and Node etc. Will list features of Deno.
Will explain different technologies used in creating Deno. It will also
provide information about What is JavaScript runtime and What is
JavaScript engine.
Chapter 2 will cover What is TypeScript, benefits of TypeScript,
features of TypeScript etc. It will also explain the basics of
TypeScript for the JavaScript developers. It will also provide details
about how to set up TypeScript.
Chapter 3 will provide details on how to install Deno. It will also list
some of the widely used developer tools like VS Code, Terminal etc.
necessary for development.
Chapter 4 will cover details about the Deno Ecosystem. Deno
ecosystem includes Deno CLI details like Environment variables,
subcommands, how to pass arguments, File watcher, Permission
flags, Permission allow-list etc. It will also list Deno runtime APIs like
Web APIs, Global APIs etc. Deno modules which are an essential
part of the ecosystem are listed as two categories Standard library
and Third-party modules. Also, Module registries like Deno’s own site
deno.land/x and nest.land will also be listed.
Chapter 5 will introduce Aleph.js, A Full-stack React framework for
Deno. It will list the concepts like pages, routing etc. in brief. It will
create a Todos App API using provided API like GET, POST, DELETE
etc. This will be helpful for the developer to get familiar with the
concepts utilized in the next chapter.
Chapter 6 will continue the Todos app development and will cover
UI implementation. It will provide details on how to use the Styled
component library to create React components with CSS styling. It
will provide code to create basic components like Button, Input etc.
and will utilize them in the app along with TodoList and TodoDetails
components.
Chapter 7 will introduce GraphQL and will provide details about
features like precise fetching, Single API Endpoint etc. It will also list
some of the core concepts like Type, Input, Mutation, Resolver etc.
It will then introduce oak module along with oak-graphql which will
be used to implement GraphQL Server in the next chapter.
Chapter 8 will cover implementation of GraphQL server using oak,
oak-graphql for creating Phonebook app. It will provide details on
how to create a git repo, will use trex as package manager and
velociraptor as script runner. It will also provide the code for server
setup, Schema, Resolvers. Database setup using ORM and
authentication etc.
Chapter 9 will introduce the promising JavaScript framework or
compiler Svelte. Snel is a module for creating Svelte applications
using Deno. It will cover the setup process for Snel and snel-carbon
(UI component module). It will then provide code for setting up
public private routes for the app along with Svelte components.
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 Table of Contents
1. The Deno Land
Introduction
Structure
Objectives
Introducing Deno
The Node Revolution
Event loop
Deno comparison with Node
Deno features
Deno foundation stack
The V8 Engine by Google
Rust
Tokio I/O library
What is a JavaScript engine
What is a JavaScript runtime
Conclusion

2. Introduction to TypeScript
Introduction
Structure
Objectives
Introducing TypeScript
TypeScript benefits
TypeScript features
Basics of TypeScript
Basic types
Interfaces
Optional properties
Read only properties
Type aliases
Interfaces versus type aliases
Exploring the Variety of Random
Documents with Different Content
 VVV: No. of interpreters or translators of the Iroquois.

40 41 42
RESERVATIONS. STATISTICS OF MORALITY. ANNUITIES.
CCCC
WWW XXX YYY ZZZ AAAA BBBB DDDD EEEE FFFF

1. Oneida, 1 133 31 35 1 164 ........

$2,430
2. Onondaga, 1 330 38 128 1 368 ........ ...... $6 60⅓
00
3. Tuscarora, 2 249 63 231 2 312 ........ ........
$4
4. Buffalo, 1 436 5106 28 2 446 ........ ........
80
500 4
5. Cattaraugus, 1 768 40 75 4 808 $12,765107
00107 80
6. Cayugas on the
600 4
Cattaraugus . 97 16 15 1 114 ........
00 80
Reservation,
4
7. Alleghany, 1 603 117 158 2 783 ........ ........
80
4
8. Tonawanda, 1- 465 40 200 1 505 ........ ........
80
2,131 8
9. St. Regis, . .. .. .. ..108 260 ........ ...... 19 226
/260
69
Total, 8 3,081 350 870 14 3,760
Deduct seven Oneidas, 7
Total, as in first column, 3,753

KEY:
WWW: Churches.
XXX: Number of persons who adhere to their native religion.
YYY: No. of church members of all denominations.
ZZZ: Number pledged to temperance.
AAAA: Schools.
BBBB: Aggregate population.
CCCC: United States.
DDDD: New-York.
EEEE: U. S. Distribution—Share.
FFFF: N. Y. Distribution—Share.

106 Incomplete.

107 These sums are the total of the annuities paid by the United States and the State of New-York
to the Indians of the Tonawanda, Buffalo, Cattaraugus, including the Cayugas and Alleghany
Reservations.

108 The church of this tribe is north of the boundary line, in Canada.
Note.—It has not been ascertained in what manner the $500 and $600 annuities paid to the Senecas
and Cayugas are divided among themselves—whether the Senecas receive any portion of that paid to
the Cayugas, and the Cayugas any part of that paid to the Senecas.
 DEAF AND DUMB, IDIOTS, LUNATICS AND BLIND.

I could not learn that there ever was a child born blind among the Iroquois. The traditions of the
people do not refer to any instance of the kind. They believe none has occurred. It is certain, from
inquiries made on the several reservations, that no such person now exists. Yet it is a subject which,
from the importance of the fact in aboriginal statistics, deserves to be further investigated.

Among the Oneidas, prior to the removal of the principal body of this tribe to Wisconsin, there was
one lunatic—a young man who was kindly taken care of, and who accompanied them on their
removal to the west. There is also an instance of a deaf and dumb child, among those of the tribe
who remain in the State. This person, who is a female, now under 12 years of age, was recently
taken to the Onondaga reservation by her relatives, and is now at that location.

There is one idiot among the Onondagas, a young man under 21 years of age. He is supported by his
relatives and friends.

I also found one idiot among the Tuscaroras.

My inquiries on the several reservations of the Senecas, at Tonewanda, Buffalo, Cattaraugus and
Alleghany, did not result in detecting a single person who was either deaf and dumb, an idiot or a
lunatic. As the Senecas are seven-fold more numerous than the highest in number among the other
cantons, this result, if it should be verified by subsequent and fuller inquiries, after more thoroughly
explaining the object of the information sought for to each band, would offer a remarkable
exemption from the usual laws of population. There are no means of instruction for this class of
persons on the reservations. The care of the three individuals above designated, calls for the same
disproportionate tax on time, which is elsewhere necessary, and the admission of these persons to
the State Lunatic Asylum, and the Deaf and Dumb Institute at New-York, free of expense, would
seem to be due to them.

Among the St. Regis, which is the only tribe I did not visit and take the enumeration of, it is not
known whether there be any persons of either class.

One or two additional facts may be added to the preceding statistics in this connection.

I found three saw mills, with twenty-one gangs of saws, on the Alleghany reservation, and also two
council houses and two public schools, constituting public property, belonging exclusively to this
reservation, which were valued by the appraisers, under the treaty of 1842, at $8,219.00.

On the Cattaraugus reservation, there is the church, council house and farms, connected with the
schools, being the property of the Indians and not the missionary society, which were valued
together, by the same appraisers, at $3,214.50.

There is on the Buffalo creek reservation, a saw mill, valued at $404.75, a church built originally at
an expense of $1,700, valued at $1,200, and a council house, valued at $75; making a total amount
of public property, including all the preceding, of $13,113.25.
The total amount of private valuations on the Buffalo and Tonewanda reservations, under the treaty
of 1842, was not exactly ascertained, but it is about $80,000. This is entirely Seneca property and
funds. Its payment to individuals, in the sums awarded, is based on their removal to Cattaraugus and
Alleghany, agreeably to the terms of the compromise treaty of 1842.

The Onondagas possess one saw mill, well built and in good repair, which is of some value to them,
and might be rendered more so, under a proper system of management.
APPENDIX.
 (A.)
Letter from the Secretary of State to Henry R. Schoolcraft, &c.

Secretary’s Office, }
Albany, June 25th, 1845.}

Henry R. Schoolcraft, Esq.

SIR—I have deemed it proper to appoint you to take the enumeration of the Indians residing on the
following reservations, to wit: The Oneida, Onondaga, Tuscarora, and the Reservations of the
Senecas, one or more in each of the counties of Allegany, Cattaraugus and Erie, and also of the
Tonewanda Indians in the county of Genesee.

Your duties are summarily defined in the fifteenth section of the act of the Legislature, which
authorizes me to make this appointment, and to which I invite your attention.

On calling at this office you will be furnished with the proper blanks to enable you to perform the
duties of the important trust committed to your hands, which will indicate with sufficient precision
the method of ascertaining the numbers, ages, sex, condition and classification of the remnants of
this interesting race. You will find, on running through and examining the blanks for these returns,
full scope for all the information that can be of any practical use.

I desire you will be very particular and minute in your inquiries in respect to every matter which
relates to agricultural and statistical information, as well as of all other information called for by the
returns, which will be furnished to you.

It is believed, from the information which has been received at this office, that there may be found,
at the different reservations, Indians who were not originally of the tribe or stock to which they now
profess, perhaps, to belong. You will, as far as may be in your power, and without exciting the
jealousy and distrust of the Indians, endeavor to ascertain the number of their people, now living at
the different reservations, who are not of the original stock or tribe with whom they are now
sojourning.

It is important that you do not consolidate or bring into one return any more than the inhabitants of
one reservation, and a sufficient number of blank returns will be furnished to enable you to
accomplish this object without any difficulty, and you can use some one of the columns which will
otherwise be found useless, to denote or mark the number who derive their subsistence from the
chase.

It is expected that you will complete the enumeration, and file the several returns in the Secretary’s
office by the first day of September next, that I may be able to prepare abstracts and copies to be
submitted to the Legislature at the next session.

You will no doubt experience some difficulties in the performance of the duties devolved upon you,
owing to the jealousy of the Indians and the novelty of these proceedings; this, it is believed, being
the first effort of the kind ever attempted by the State. You will assure our red brethren, that, in
taking this enumeration of them, and making the inquiries into their present condition and situation,
the Legislature, the Governor of the State, or any of the officers, have no other objects in view but
their welfare and happiness.

The Indians within our State are under its guardian care and protection, and it is a high duty that is
now to be performed of sending a competent and well qualified citizen to visit them, and inquire
particularly into their situation. We have no connection with the government of the United States, or
any land company, which prompts to these inquiries into their present social condition.

You will be at liberty to extend your inquiries to the early history and antiquarian remains of the
Indians in the central and western parts of the State, but it is desired that these may be as brief as
the nature of these inquiries will allow.

With these views of the subject I commit this important trust to your hands, confidently expecting
and anticipating a very satisfactory result.

I have the honor to be, with great respect,

Your ob’t ser’t,
N. S. BENTON,
Secretary of State.

P. S. Please to advise me of your acceptance, and also state when you will probably call here to
receive the blanks and commence your duties. duties.
N. S. B.

[a.] Fifteenth Section of an Act relative to the Census or Enumeration of the

Inhabitants of the State, passed May 7, 1845.

§ 15. It shall be the duty of the secretary of state to appoint suitable persons to take the
enumeration of the Indians residing on the several reservations in this state, who shall in respect to
such reservations perform all the duties required of marshals by this act; and shall also return the
number of acres of land cultivated by such Indians, and such other statistics as it may be in their
power to collect, and as the secretary of state in his instructions shall prescribe; for which service
they shall be paid out of the treasury upon the warrant of the comptroller such suitable
compensation, not exceeding two dollars per day, as the secretary shall certify to be just. All
expenses incurred by the secretary of state in executing this act shall be paid by the treasurer upon
the warrant of the comptroller.

[b.] Attorneys or Agents of Indians appointed by the State.

Tribe. Attorney or Agent. Residence. County.

Oneida Indians, Spencer H. Stafford, Att’y, Vernon, Oneida
Seneca Indians, Cephas R. Leland, Hanover, Chautauque
Onondaga Indians, Wm. W. Teall, Agent, Syracuse, Onondaga
 [c.] Reservations

Cattaraugus County:
Reservation on the Allegany river,
Oil Spring reservation.
Erie County:
Buffalo creek reservation,
Part of Cattaraugus reservation.
Allegany County:
Part of Oil Spring reservation in this county.
Genesee County:
The Tonawanda reservation is principally in this county.
Onondaga County:
Onondaga reservation.
Niagara County:
Tuscarora Indian reservation.
Oneida County:
Oneida reservation.
 (B.)
Extracts from a Rough Diary of Notes by the way.

Such parts only of these notes and memorandums are retained, as have been referred to, as
original materials, of which there is some particular fact or statement, which has not been
exhausted. Sometimes the note itself was chiefly of a mnemonic character, and designed to
recall further particulars entrusted to the memory.
 MEMORANDA, NEW-YORK, JULY 1.
ANTIQUITIES OF NEW-YORK.

Localities to be examined, namely:

1. Pompey, Onondaga.
Vestiges of a town, 500 acres.
Three circular walls, or elliptical forts, 8 miles apart.
These formed a triangle, enclosing the town.
2. Camillus, Onondaga.
Two forts.
One 3 acres on a high hill.
East, a gate, west, spring 10 rods off.
Shape elliptical.
Ditch deep.
Wall 10 feet high.
Second fort, half a mile distant.
Lower ground.
Constructed like the other.
About half as large.
Shells, testaceous animals—plenty.
Fragments, pottery.
Pieces of brick.
“Other signs” of ancient settlement, found by first settlers.
[Clinton.]
3.1East bank of Seneca River.
Six miles south of Cross and Salt lakes.
Forty miles south of Oswego.
Discovered 1791, New-York Magazine, 1792 with picture writing, on a stone 5 feet by 3½, and
6 inches thick, evidently sepulchral.
Two hundred and twenty yards length.
Fifty-five yards breadth.
Bank and ditch entire.
Two apertures middle of parallelogram, one towards the water, other land.
Second work, half a mile south.
Half-moon.
Outwork.
Singularity, extremities of the crescent from larger fort.
Bank and ditch of both, large old trees.
Pottery well burned, red, indented.
East, these works traced 18 miles east of Manlius square.
4.1 Oxford, Chenango county.
 East banks Chenango river.
Great antiquity.
North to Sandy creek, 14 miles from Sacketts Harbor, near one which covers 50 acres.
Fragments of pottery.
West in great numbers.
5. Onondaga Town.
6. Scipio.
7. Auburn, two forts.
8. Canandaigua, three forts.
9. Between Seneca and Cayuga lakes—several.
10.Ridgeway, Genesee:
Several forts and places of burial.
11.Allen’s Residence, 1788.
Two miles west.
A flat.
Deserted Indian village.
Junction of Allen’s creek with Genesee.
Eight miles north of Kanawageas.
Five miles north of Magic Spring.
Six acres.
Six gates.
Ditch eight feet wide.
Six feet deep.
Circular on three sides.
Fourth side, a high bank.
A covered way, near two hundred years old.
Second, half a mile south, on a greater eminence.
Less dimensions.
But deeper ditch.
More lofty and commanding.
12.Joaika:
Twenty-six miles west of Kanawageas.
Six miles further.
Tegatainedaghgwe, or double-fortified town.
A fort at each end.
First about four acres.
Two miles distant another.
Eight acres.
Ditch about first five or six feet deep.
Small stream one side.
Traces of six gates.
Dug way to the water.
Large oaks two hundred years old or more.
Remains of a funeral pile—bones.
Mound six feet by twenty—thirty diameter—(sixty to ninety.)
13.Path To Buffalo Creek:
Heights—fortified.
14. West of Tonawanda:
 Still another.
15.On Branch of the Delaware:
A fort one thousand years old, by trees.
16.South side of Erie:
Cattaraugus creek to Pennsylvania line, fifty miles.
Two to four miles apart—some half a mile.
Some contain five acres.
Wall and breast-works of earth.
Appearance of ancient beds of creeks.
[Note the geological change.]
Lake Erie retired from two to five miles.
17. Further South:
A chain of parallel forts.
Two table grounds.
Recession of lake.

All these vestiges denote long periods of time, and probably different eras of occupation. Who
preceded the Iroquois? Who preceded their predecessors? Do these vestiges tell the story? How shall
we study them? By antiquities; by language; by comparison with other races of America, Asia, Africa,
Europe.

Albany, July 5th.—Examine the site of ancient Mohawk residence in 1609, on the island and its vicinity
at the mouth of Norman’s Kill. Look for their ancient burial places. Bones, pieces of pottery, and other
objects of art may tell something bearing on their history. Is the Oasis opposite the turnpike gate,
the site of their ancient burial-ground? Is this the spot denoted by their name of Tawasentha, or is it
to be sought in other places, at the mouth, or up the valley of this stream?

Utica.—The Mohawk valley appears to have no monumental, or other evidences of its having been
occupied by races prior to the Mohawks.

Vernon.—Who were the original race that first set foot in Oneida county? When did the Oneidas
come? Where did they originate, and how? They are said to be the youngest of the Six Nations.

L. Hitchcock Esq. says that he was present, when a boy, some forty years ago, when the last
executions for witchcraft among the Oneidas took place. The suspected persons were two females.
The executioner was Hon Yost. They were dispatched unawares, by the tomahawk.

Sachan, a strong wind, or tempest, was the Oneida name for Col. L. S.

The principal tributary to the Oneida creek which traverses this rich grazing town, is called after the
noted chief, (to adopt the common pronunciation,) Scanado. It means a deer. The old orthography, for
this word is Skenandoah.
Mr. Tracy, of Utica, whose authority on this point is good, gives Tegesoken, as the Indian name of
Fish creek. It means, between the months.

Cowassalon creek, i. e., bushes hanging over the water.

Canastota. One pitch pine tree.

Aontagillon. Brook of the pointed rock.

Kunyonskota. White creek (on Dean’s patent.)

Kanaghtarageara. Place of washing the penis. This is a dark ravine. This word appears to be
Mohawk.

Sa-da-quoit. Smooth pebbles in the bed of the stream—creek at New-Hartford. All these are in
Oneida county.

Ot, Judge J. says, means water in the Oneida tongue.

Otsego, he adds, is from Ot, water, and Sago, hail, welcome, how d’ye do? This I don’t believe. It is
not in accordance with the Indian principles of combination.

Oneida Language.

The Oneidas call a man, Lon gwee.

“ a woman, Yon gwee.
“ God, Lonee.
“ Evil Spirit, Kluneolux.

Some of their words are very musical, as Ostia, a bone; ahta, a shoe; kiowilla, an arrow; awiali, a
heart; loainil, a supreme ruler.

The French priests, who filled the orthography of this language with the letter R, committed one of
the greatest blunders. There is no sound of R, in the language; by this letter, they constantly
represent the sound of L.

Oneida Castle, July.

In a conference with Abraham Denne, an aged Oneida, he stated that Brandt was brought up by his
(Denne’s) grandfather, at Canajoharie; that he was a bastard, his mother Mohawk, and did not come
of a line of chiefs. Says, that Scanado was a Tory in the war, notwithstanding his high name; that he
acted against us at the siege of Fort Stanwix. The anecdote of an Indian firing from a tree, he places,
while they were repairing the fort; says that after the man got up, he drew up loaded rifles with a
cord; that both Scanado and Brant were present.

Says Scanado was adopted by the nation, when quite young; came from the west; does not know of
what tribe, but showed himself smart, and rose to the chieftaincy by his bravery and conduct. Says,
that the (syenite) stone on the hill, is the true Oneida stone, and not the white stone at the spring;
was so pronounced by Moses Schuyler, son of Hon Yost, who knew it forty years ago; that the
elevation gave a view of the whole valley, so that they could descry their enemies at a distance by
the smoke of their fires; no smoke, he said, without fire. They could notify also, from this elevation,
by a beacon fire. The name of the stone is O-ne-a-ta; auk, added, renders it personal, and means an
Oneida. The word Oneida is an English corruption of the Indian.

Origin of the Oneidas.

Abraham Schuyler, an Oneida, says that the Oneidas originated in two men, who separated
themselves from the Onondagas. They first dwelt at the outlet of Oneida lake. Next removed to the
outlet of Oneida creek, on the lake, where they fortified. Williams says he was born there, and is well
acquainted with the old fort. They then went to the head of the valley at the Oneida stone, from
which they were named. Their fourth remove was to the present site of Oneida Castle, called a skull
on a pole, where they lived at the time of the discovery of the country and settlement of the colony
by the Dutch, (i. e. 1609 to ’14.)

Site of the Oneida Stone, Stockbridge.

Etymology.

Asked several Oneidas to pronounce the name for the Oneida stone. They gave it as follows:

O-ni-o-ta-aug.
O-ne-u-ta-aug.
O-ne-yo-ta-aug.

The terminal syllable, aug, seems to be a local particle, but carries also with its antecedent ta, the
idea of life or existence, people or inhabitants.

Onia is a stone. The meaning clearly is, People of the (or who have sprung from the) Place of the
Stone.

Adirondack, Jourdain, pronounces Lod-a-lon-dak, putting l’s for r’s and a’s. It means a people who
eat trees—an expression ironically used for those who eat bark of trees.

For Cherokees, he gives We-au-dah.

For Delawares, Lu-na-to-gun.

What a mass of fog philologists are fighting with, who mistake, as the eminent Vater and Adelung
have, in some cases done, the different names of the same tribes of American Indians for different
tribes.

Antique Corn Hills.

Counted one hundred cortical layers in a black walnut—centre broke so as to prevent counting the
whole number, but by measuring estimated one hundred and forty more. If so, the field was deserted
in 1605.

The present proprietor of the farm comprising the Oneida stone, spring, butternut grove, &c. is Job
Francis. He first hired the land of Hendrick’s widow; afterwards he and Gregg were confirmed by the
State.

The white stone at the spring, a carbonate of lime, is not the true Oneida stone.

The Oneida stone is a syenite—a boulder.

Onondaga Castle.

Abraham Le Fort says, that Ondiaka was the great chronicler of his tribe. He had often heard him
speak of the traditions of his father. On his last journey to Oneida he accompanied him. As they
passed south by Jamesville and Pompey, Ondiaka told him that in ancient times, and before they
fixed down at Onondaga, they lived at these spots. That it was before the Five Nations had
confederated; but while they kept up a separate existence, and fought with each other. They kept
fighting and moving their villages often. This reduced their numbers, and kept them poor and in fear.
When they had experienced much sickness in a place, they thought it best to quit it and seek some
new spot where it was hoped they should have better luck. At length they confederated, and then
the fortifications were no longer necessary, and fell into disuse. This is the origin, he believes, of
these old works, which are not of foreign origin.

Ondiaka told Le Fort that the Onondagas were created by Ha-wä-ne-o, in the country where they
lived. That he made this entire “island” Ha-who-nao, for the red race, and meant it for them alone. He
did not allude to, or acknowledge any migrations from foreign lands.

Their plan, after the confederation was to adopt prisoners and captives, that fragments of tribes who
were parted amongst them and thus lost. They used the term We-hait-wa-tsha, in a figurative sense,
in relation to such tribes. This term means a body cut and quartered and scattered around. So they
aimed to scatter their prisoners among the other nations. There is still blood of the Cherokees in
Onondaga. A boy of this nation became a chief among the Cherokees.

I called Le Fort’s attention to the residence of the Moravian missionary, Zœisberger. He said there
was no tradition of such residence—that the oldest men remembered 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 character of a preacher, had lived at Onondaga Castle; that
there must be some mistake in the matter.

Onondaga. [Jackson’s.]

Ondiaka told Le Fort that the Onondagas formerly wandered about, without being long fixed at a
place, frequently changing their villages from slight causes, such as sickness, &c. They were at war
with the other Iroquois bands. They were also at war with other tribes. Hence forts were necessary,
but after they confederated, such defensive works fell into disuse. They lived in the present areas of
De Witt, Lafayette, Pompey and Manlius, along Butternut creek, &c. Here the French visited them,
and built a fort, after their confederation.

Ephraim Webster stated that the Indians were never as numerous as appearances led men to think.
This appearance of a heavy population happened from their frequent removals, leaving their old
villages, which soon assumed the appearance of ancient populous settlements.

He told Jas. Gould, that being once on a visit to Canada, he became acquainted with a very aged
Indian, who, one day, beginning to talk of the Onondaga country, told him that he was born near the
old church, near Jamesville, where there was a very populous village. One evening, he said, he
stepped out of his lodge, and immediately sank in the earth, and found himself in a large room,
surrounded by three hundred witches and wizzards. Next morning he went to the council, and told
the chiefs of this extraordinary fact. They asked him whether he could not identify them. He said he
could. They then accompanied him on a visit to all the lodges, when he pointed out this and that
one, who were immediately killed. Before this inquiry ended, and the delusion was stayed, he says
that three hundred persons were killed.

Nothing is more distinct or better settled in the existing traditions of the Iroquois, than their wars
with the Cherokees. I found this alluded to at Oneida, Onondaga, &c., in the course of their
traditions, but have not been able to trace a cause for the war. They seemed to have been deeply
and mutually exasperated by perfidy and horrid treachery in the course of these wars, such as the
breaking of a peace pledge, and murder of deputies, &c. Their great object was, as soon as young
men grew up, to go war against the Cherokees. This long journey was performed without provisions,
or any other preparation than bows, clubs, spears and arrows. They relied on the forest for food.
Thousands of miles were not sufficient to dampen their ardor, and no time could blot out their
hatred. The Oneidas call them We au dah.

Jeremiah Gould went with me to view the twin mounds. They exhibit numerous pits or holes, which
made me at once think of the Assenjigun, or hiding pit of the western Indians. Gould, in answer to
my inquiry, said that it was a tradition which he did not know how much value it was worth, that the
Tuscaroras were brought from the south by the Oneidas, and first settled in this county. They warred
against the Onondagas. The latter, to save their corn, buried it in these mounds or hills, then hid by
the forest. In one of these excavations, dug into forty years ago, they found a human skull and other
bones belonging to the human frame.

James Gould went with me over the stream (Butternut) to show me a mound. It is apparently of
geological formation, and not artificial. Its sides were covered with large trees, the stumps of which
remain. There was a level space at the top, some four or five paces in diameter, trees and bushes
around. The apex, as paced, measures one way 17, the other 12 paces; is elongated. It seemed to
have been the site of the prophet’s lodge. Near it is the old burying ground, on an elongated ridge,
where the graves were ranged in lines.

Pottery.—Webster gives the Indian tradition of this ancient art thus. The women made the kettles.
They took clay and tempered it with some siliceous or coarse stone. This they first burnt thoroughly,
so as to make it friable, (probably they plunged it while hot into water,) and then pounded it, and
mixed it with blood.
Charred corn, &c.—In Ellisburgh is found much charred corn beneath the soil, and numerous remains
of occupancy by the natives. Is this the evidence of Col. Van Schaack’s expedition into the Onondaga
country during the revolutionary war? His battle with the Indians, tradition here says, took place near
Syracuse. Bones, supposed to be of this era, were discovered, in ditching the swamp near Cortland
House.

Kasonda.

Mr. I. Keeler says that he cut a large oak tree, near the site of the old fort, two and a half feet
through. In re-cutting it, at his door, a bullet was found, covered by 143 cortical layers. It was still
some distance to the centre. If this tree was cut in 1810, the bullet was fired in 1667. Consult “Paris
Documents,” 1666, treaty with the Onondaga Iroquois.

The Goulds say that the fort was a square, with bastions, and had streets within it. It was set round
with cedar pickets, which had been burnt down to the ground. Stumps of them were found by the
plough.

Nearly every article belonging to the iron tools of a blacksmith shop have been ploughed up at
various times—an anvil, horn, vice screw, &c.; Indian axes, a horse shoe, hinges, the strap hinge. A
pair of these hangs the wicket gate to his house.

A radius of five to six miles around the old fort would cover all the striking remains of ancient
occupancy in the towns of De Witt, Lafayette and Pompey.

Webster told the Goulds that the French who occupied this fort, and had the nucleus of a colony
around it, excited the jealousy and ire of the Onondagas by the hostility of some western tribes in
their influence. Against these the Onondaga warriors marched. The French then attacked the red
men, &c. This led to their expulsion and massacre. All were killed but a priest who lived between the
present towns of Salina and Liverpool. He refused to quit peaceably. They then put a chain around a
ploughshare, and heating it, hung it about his neck; he was thus, with the symbol of agriculture,
tortured to death. His hut was standing when the county was settled.

The attempt to settle western New-York by the French was in the age of chivalry, (the 16th century,)
and was truly Quixotic.

Tradition.

Pompey and its precincts were regarded by the Indians as the ground of blood, and it brought up to
their minds many dark reminiscences, as they passed it. Some twenty years ago, there lived an aged
Onondaga, who said that many moons before his father’s days, there came a party of white men
from the east in search of silver. From the heights of the Onondaga hills, they descried the white
foam of Onondaga lake, and this was all the semblance they ever found of silver. One of the men
died, and was buried on Pompey hill, and his grave was marked by a stone.109 The others built a fort
on the noted ground, about a mile east of Jamesville, where they cultivated the land; but at length
the Indians came in the night, and put them all to death. But there was a fearful and bloody strife, in
which the Indians fell like leaves before the autumn wind. This spot is the field of blood.

109 Query.—Is not this the inscription stone now deposited in the Albany Academy?
 L. Birdseye.

Aurora: August. See Rev. Mr. Mattoon.

Vestiges of the Cayugas—villages—orchards—old forts. Get a vocabulary of their language from

Canada. Get diagram of forts.

Karistagea, or Steeltrap, thought to have been unfairly dealt with at his death. Buried in the road.

Fish Carrier’s Reserve at the bridge. Four miles square.

Red Jacket born on the opposite banks of the lake at Canoga.

Historical reminiscences of Mr. Burnham. Letter stating the first settlements on the Military Tract at
Aurora.

Address before the G. O. I. Folly of keeping the society secret.

Horticultural meeting. Dr. Thompson. Mr. Thomas.

Anniversary of Academy. Salem Town.

Intelligence, moral tone, hospitality of the place.

Cars at Cayuga bridge.

Logan was the son of a Cayuga.

Did the Cayugas conquer the Tutelos of Virginia, and adopt the remnant?

Cayugas scattered among the Senecas, in Canada and west of the Mississippi. How many left? What
annuities.

Geneva: Ancient site of the Senecas. Origin of the word Seneca. Is it Indian or not Indian?

Examine old forts said to exist in this area. Are there any vestiges of Indian occupancy at the “Old
Castle”—at Cashong—Painted-Post—Catherinestown—Appletown?

Canandaigua: In visiting Fort-hill on the lake, see what vestiges. Another site bearing this name, exists
to the north of Blossom’s. What antiquities? What traditions? Ask old residents. Enquire of Senecas
west.

Rochester: Nothing left here of the footprints of the race—all covered deep and high with brick and
stone. Whole valley of the Genesee worthy examination, in all its length and branches. Wants the
means of an antiquarian society to do this.
Truly the Iroquois have had visited upon them the fate with which they visited others. They
destroyed and scattered, and have, in turn, been destroyed and scattered. But their crime was the
least. They destroyed as heathens, but we as Christians. In any view, the antiquarian interest is the
same—the moral interest, the same.

The Iroquois had noble hearts. They sighed for fame. They took hold of the tomahawk as the only
mode of distinction. They brought up their young men to the war dance. They carefully taught them
the arts of war. We have other avenues to distinction. Let us now direct their manly energies to other
channels. The hand that drew a bow, can be taught to guide a plough. Civilization has a thousand
attractions. The hunter state had but one. The same skill once devoted to war would enable them to
shine in the arts of peace.

Why can not their bright men be made sachems of the pen, of the press, of the pulpit, of the lyre?

Batavia, July.—There are still traces of a mound on Knowlton’s farm, a mile from Batavia, up the
Tonewanda. Bones and glass beads, have been ploughed out of it. Other traces of former aboriginal
occupancy exist in the vicinity, a stone pestle, axes, &c. having been found.

The Indian name of Batavia is Ge-ne-un-dah-sais-ka, meaning musquito. This was the name by
which they knew the late Mr. Ellicott.

The Tonewanda falls 40 feet at a single place, within the Indian reservation. It heads on high ground
about 40 miles above Batavia. On the theory of the former elevation of lake Erie, Buffalo itself would
be the highest ground, between Batavia and the lake, in a direct line. Attica, is perhaps more
elevated in that direction.

Tonewanda Res. [Winsor & Richards.]

NAME OF SENECAS.

The Senecas call themselves Nun-do-waw-gaw, or people of the hill. The term Seneca is taken from the
lake, on the banks of which they formerly lived, and had their castle. It is not a name of Indian
origin. They are called Nun-do-waw-gaw, from the eminence called Fort-Hill, near Canandaguia lake.
[Ho-ho-ee-yuh, or J. A. Sanford.]

Cherokees.

They call the Cherokees O-yau-dah, which means a people who live in caves. Their enmity against this
people, the tradition of which is so strong and clear, is stated to have originated from the contact of
war and hunting parties, in the plains of the southwest. The Senecas affirm that the Cherokees
robbed and plundered a Seneca party and took away their skins. Retaliation ensued. Tragic scenes of
treachery and surprise followed. The Five Nations took up the matter in all their strength, and raised
large and strong war parties, who marched through the country to the Cherokee borders, and fought
and plundered the villages, and brought away scalps and prisoners. There are now, (1845)
descendants of Cherokees in the third degree, living on the Tonewanda reservation. [Ho-ho-ee-yuh.]
Some years ago, a chief of this blood, pure by father and mother, lived among them, who had been
carried off captive when a boy. The fact being revealed to him, after he had obtained the chieftaincy,
he went south to seek his relations and live and die among them, but he was unable to find them.
He came back to the Senecas, and died among them. [Le Fort.]

Tonewanda.

The most curious trait, of which we know but little, is that respecting Totems.

Asked the chief called Blacksmith, his name in Seneca. He replied, De-o-ne-hoh-gah-wah, that is, a
door perforated, or violently broken through, not opened. Says he was born on the Tonewonda
reservation, and wishes to die there; will be 60 years old, if he lives till next winter, 1846.

Says the Senecas call the Fort Stanwix or Rome summit, De-o-wain-sta, meaning the place where
canoes are carried across the land from stream to stream; that is, a carrying place.

Says, Te-to-yoah, or Wm. Jones of Cattaraugus, can relate valuable Seneca traditions.

He says there are eight Seneca clans; they are the Wolf, Bear, Turtle, Deer, Plover, Beaver, Hawk and
Crane. He is of the Wolf clan. This was also Red Jacket’s clan.

These clans may be supposed to have arisen from persons who had greatly distinguished themselves
at an early period as founders, or benefactors, or they may have held some such relation to the
original nation, as the Curiatii and Horatii, in Roman history. It is not only the Iroquois, who ascribed
this honor to the clans of the Bear, the Turtle and the Wolf. They are equally honored among most of
the Algonquin tribes.

Osteological Remains.

In the town of Cambria, six miles west of Lockport, (1824,) a Mr. Hammon, who was employed with
his boy in hoeing corn, observed some bones of a child, exhumed. No farther thought was bestowed
upon the subject for some time, for the plain on the ridge was supposed to have been the site of an
Indian village, and this was supposed the remains of some child, who had been buried there. Eli
Bruce, hearing of the circumstance, proposed to Mr. H. that they should repair to the spot, with
suitable instruments, and endeavor to find some relics. The soil was a light loam, which would be dry
and preserve bones for centuries without decay. A search enabled them to come to a pit, but a slight
distance from the surface. The top of the pit was covered with small slabs of the Medina sandstone,
and was twenty-four feet square, by four and a half in depth—the planes agreeing with the four
cardinal points. It was filled with human bones of both sexes and all ages. They dug down at one
extremity and found the same layers to extend to the bottom, which was the same dry loam, and
from their calculations, they deduced that at least four thousand souls had perished in one great
massacre. In one skull, two flint arrow heads were found, and many had the appearance of having
been fractured and cleft open, by a sudden blow. They were piled in regular layers, but with no
regard to size or sex. Pieces of pottery were picked up in the pit, and had also been ploughed up in
the field adjacent. Traces of a log council house were plainly discernable. For, in an oblong square,
the soil was poor, as if it had never been cultivated, till the whites broke it up; and where the logs of
the house had decayed, was a strip of rich mould. A maple tree, over the pit, being cut down, two
hundred and fifty concentric circles were counted, making the mound to be anterior to as many
years. It has been supposed by the villagers that the bones were deposited there before the
discovery of America, but the finding of some metal tools with a French stamp, places the date within
our period. One hundred and fifty persons a day visited this spot the first season, and carried off the
bones. They are now nearly all gone, and the pit ploughed over. Will any antiquarian inform us, if
possible, why these bones were placed here? To what tribe do they belong? When did such a
massacre occur?

None of the bones of the men were below middle size, but some of them were very large. The teeth
were in a perfectly sound state.

Present Means of living on the Reservation.

1. Rent of land from twelve shillings to three dollars per acre.

2. Sale of timber, fire wood, hemlock bark, staves, saw-logs.

3. Fishing and hunting. Very little now.

4. Raise corn, cattle, horses, hogs, some wheat, &c. &c., cut hay. Young men hire themselves out in
harvest time.

Bones.

At Barnegat is an ancient ridge, or narrow raised path, leading from the river some miles, through
low grounds; it is an ancient burial ground, on an island, in a swamp.

Bones of the human frame, bone needles, and other ancient remains, are ploughed up at an ancient
station, fort or line, in Shelby.

A human head, petrified, was ploughed up by Carrington, sen., in a field in Alabama, Genesee
county, and is now in the possession of Mr. Grant, at Barnegat.

Petrified tortoises are said to be ploughed up in many places.

Opinion of a Chief of the Word Seneca.

De-o-ne-ho-ga-wa is the most influential chief of the Tonewandas. He is of the Wolf tribe—born on
the forks of the Tonewanda, and is 59 years old. Being interrogated as to the Seneca history, he
says, that the tradition of the tribe is clear—that they lived on the banks of the Seneca and
Canandaigua lakes. They were called Nun-do-wau-onuh, or People of the Hill, from an eminence now
called Fort Hill, at the head of Canandaigua lake. They are now called, or, rather, call themselves,
Nun-do-wau-gau. The inflection onuh, in former times, denoted residence, at a hill; the particle agau,
in the latter, is a more enlarged term for locality, corresponding to their present dispersed condition.
The word Seneca, he affirms, is not of Indian origin. While they lived in Ontario, there was a white
man called Seneca, who lived on the banks of the lake of that name. Who he was, where he came
from, and to what nation he belonged, he does not know. But wherever he originated, he was noted
for his bravery, wisdom and strength. He became so proverbial for these noble qualities, that it was
usual to say of such, and such a one, among themselves, he is as brave as Seneca, as wise as
Seneca, as noble as Seneca. Whether the lake was called after him, or he took his name from the
lake, is not known. But the name itself is of European origin. The tribe were eventually called
Senecas from their local residence. The idea, he says, was pleasing to them, for they thought
themselves the most brave and indomitable of men. Of all the races of the Ongwe-Hon-we, they
esteemed themselves the most superior in courage, endurance and enterprize.

He refers to Te-to-yoah of Cattaraugus for further information.

On reference to Te-to-yoah, some time afterwards, he had no tradition on this particular subject. The
probability is, that Blacksmith meant only to say, that the name was not Seneca. So far is true. What
he says of a great man living on Seneca lake, &c., in older times, is probably a reproduction, in his
mind, of an account of Seneca, the moralist, which has been told him, or some Indian from whom he
had it, in days by-gone.

As the name of Seneca is one of the earliest we hear, after 1609, it was probably a Mohawk term for
that people. It is spelt with a k in old French authors.

Lewiston. [Frontier House.]

The Tuscarora clans are the following:

The Turtle.

The Wolf.

The Bear.

The Beaver.

The Snipe, or Plover.

The Eel. This is not an Iroquois totem.

The Land Tortoise.

They have lost the Falcon, Deer and Crane, perhaps in their disastrous wars of 1713. By this it
appears they have lost one clan entirely—probably in their defeat on the Taw river, in N. Carolina.
Two others of the clans are changed, namely, the Falcon and Deer, for which they have substituted
the Land Tortoise and Eel.

Descent is by the chief’s mother and her clan, her daughter or nearest kin, to be settled in council.
The adoption of chiefs was allowed, where there was failure of descent.

Curious barrow, or mound, on Dr. Scovill’s place—to be examined. Two others, near the old mill and
orchard.

Old fort of Kienuka, to be visited.

Get vocabulary of Tuscarora, to compare.

This tribe has gone through a severe ordeal, their history is full of incident. The following list shews
their number in North Carolina, and all other Indians of that colony in 1708.

Tuscaroras, living in 15 towns, 1,200 men.

Waccons, in 2 towns, 120
Maramiskeets, 30
Bear Rivers, 50
Hatteras, 16
Neuse, in 2 towns, 15
Pamlico, 15
Meherrin, 50
Chowan, 15
Paspatank, 10
Poteskeets of Carrituk, 30
Nottoways, 30
Connamox, in 2 towns, 25
Jaupim, 2
1,608

Visited James Cusick, the brother of David, the Indian archæologist, preacher to the Tusks, pictures in
the house, old deeds from Carolina.

Sunday. Attended Mr. Rockwood’s meeting, admirable behavior of all, dress well, good singing. W.
Chew interprets.

Females, however, adhere to their ancient costume.

Women more pertinacious in their social habits and customs than men.

Tuscaroras raise much wheat, cattle, horses, quite in advance of the other tribes in agriculture.

They own the fee simple of about 5,000 acres, besides their reservation, which they purchased from
the Holland Company.

Niagara Falls.

This name is Mohawk. It means, according to Mrs. Kerr, the Neck, the term being first applied to the
portage, or neck of land, between lakes Erie and Ontario.

Buffalo.

Whence this name? The Indian term is Te-ho-so-ro-ro in Mohawk, and De-o-se-o-wa in Seneca.
Ellicott writes it Tu-she-way. Others, in other forms. In all, it is admitted to mean the place of the
linden, or bass-wood tree.
There is an old story of buffaloes being killed here. Some say a horse was killed by hungry
Frenchmen, and palmed off for buffalo meat at the camp. How came a horse here?

A curious bone needle was dug up this year, in some excavations made in Fort Niagara, which is,
clearly, of the age prior to the discovery.

Bones and relics must stand for the chronology of American antiquity.

America is the tomb of the red man. All the interest of its anti-Columbian history, arises from this
fact.

Eries.

By Father Le Moyne’s letter of 1653, [vide Relacions,] the war with the nation of the Cat or Eries was
then newly broke out. He thanks the Onondagas, Senecas, Cayugas and Oneidas, for their union in
this war.

On the 9th August, 1653, we heard a dismal shout, among the Iroquois, caused by the news, that
three of their men had been killed by the Eries.

He condoles with the Seneca nation, on the capture of their great chief, Au-ren-cra-os, by the Eries.

He exhorts them to strengthen their “defences” or forts, to paint their warriors for battle, to be
united in council.

He required them never to lay in ambush for the Algonquin or Huron nations, who might be on their
way to visit the French.

We learn, from this, that the Eries or Cat nation, were not of the Wyandot or Huron, nor of the
Algonquin nations. It would seem that these Eries were not friends of the French, and that by
exciting them to this new war, they were shielding their friends, the Algons and Hurons, from the
Iroquois club and scalping knife. That they were the same people called the “Neuter Nation,” who
occupied the banks of the Niagara, there is but little reason to believe. The Senecas called them
Gawgwa or Kah-Kwah.

Cusick states that the Senecas fought against a people, west of the Genesee river, called Squakihaw,
i. e. Kah-Kwah, whom they beat, and after a long siege took their principal fort, and put their chief to
death. Those who recovered were made vassals and adopted into the tribe.

He states that the banks of the Niagara river were possessed by the Twa-kenkahor, or Missasages,
who, in time, gave it up to the Iroquois peaceably. Were not these latter the Neuter Nation?

To discuss the question of the war with the Eries, it is necessary to advert to the geographical
position of the parties. The Senecas, in 1653, as appears by French authorities, lived in the area
between the Seneca lake and the Genesee river. The original stock of the Five Nations appears to
have entered the area of western New-York in its central portions; and, at all events, they extended
west of the Genesee, after the Erie war, and possessed the land conquered from the latter.

Mission Station, Buffalo Reservation.

Seventy-four Seneca chiefs attended the general council held here. Putting their gross population at
2,500, this gives one chief to every thirty-three souls. This makes them “captains of tens.”

The Seneca language has been somewhat cultivated. Mr. Wright, the missionary, who has mastered
the language, has printed a spelling book of 112 pages, also a periodical tract for reading, called the
“Mental Elevator.” Both valuable philological data.

The Senecas of this reservation are on the move for Cattaraugus and Alleghany, having sold out,
finally, to the Ogden company. They leave their old homes and cemetery, however, with “longing,
lingering looks.”

Here lie the bones of Red Jacket and Mary Jemison.

Curious and interesting reminiscences the Senecas have. Jot down their traditions of all sorts. Can’t
separate fiction from fact. They must go together; for often, if the fiction or allegory be pulled up,
the fact has no roots to sustain itself.

Kah-Kwahs, Eries, Alleghans,—who were they?

Mr. Wright showed me an ancient triturating stone of the Indians, in the circular depressions of which
they reduced the siliceous material of their ancient pottery.

The Seneca language has a masculine, feminine and neuter gender. It has also an animate and
inanimate gender, making five genders.

It has a general and dual plural.

It abounds in compound descriptive and derivative terms, like the Algonquin.

They count by the decimal mode. There are names for the digits to ten. Twenty is a compound of
two and ten, and thirty of three and ten, &c.

The comparison of adjectives is effected by prefixes, not by inflections, or by changes of the words,
as in English.

Nouns have adjective inflections as in the Algonquin. Thus o-a-deh is a road, o-a-i-yu a good road.
The inflection, in this last word, is from wi-yu, good.

Irving, Cattaraugus Creek.

It is a maxim with the Iroquois, that a chief’s skin should be thicker than that of the thorn locust,
that it may not be penetrated by the thorns.

Indian speakers never impugn each other’s motives when speaking in public council. In this, they
offer an example.

Mr. Strong says, Silversmith of Onondaga, has the tradition of the war with the Eries.
 Indians in Canada.

It is observed by a report of the Canadian Parliament, that the number of Indians now in Canada is
12,000. Of these, 3,301 are residing in Lower Canada, and the remainder 8,862, in Canada West.
The number of Indians is stated to be on the increase, partly from the access of births over the
deaths, and partly from a numerous immigration of tribes from the United States. This report must
be taken with allowances. It is, at best, but an estimate, and in this respect, the Canadians, like
ourselves, are apt to over estimate.

The Indian is a man who has certainly some fine points of character; one would think a man of
genius could turn him to account. Why then are Indian tales and poems failures? They fail in exciting
deep sympathy. We do not feel that he has a heart.

The Indian must be humanized before he can be loved. This is the defect in the attempts of poets
and novelists. They do not show the reader that the red man has a feeling, sympathising heart, and
feeling and sympathies like his own, and consequently he is not interested in the tale. It is a tale of a
statue, cold, exact, stiff, but without life. It is not a man with man’s ordinary loves and hopes and
hates. Hence the failure of our Yamoydens, and Ontwas, and Escatlas, and a dozen of poems, which,
although having merits, slumber in type and sheepskin, on the bookseller’s shelf.

Horts’ Corners, Catt.

One seems here, as if he had suddenly been pitched into some of the deep gorges of the Alps,
surrounded with cliffs and rocks and woods, in all imaginable wildness.

Cold spring, Allegany river. [Sep. 3.]

Reached the Indian village on the reservation at this place, at 9 o’clock in the morning.

Indians call the place Te-o-ni-gon-o, or De-o-ni-gon-o, which means Cold Spring.

Locality of the farmer employed by Quakers, at the mouth of a creek, called Tunasassa; means a
clear stream with a pebbly bed.

Allegany river they call Oheo, making no difference between it, and the stream after the inlet of the
Monongahela.

Gov. Blacksnake absent; other chiefs, with his son Jacob meet in council; business adjusted with
readiness.

Allegany river low; very different in its volume of water and appearance from what it was 27 years
before, when I descended it, on my way to the West.

Lumbering region; banks lined with shingles, boards, saw logs. Indians act as guides and
lumbermen.
Not a favorable location for the improvement of the Senecas. Steal their timber; cheat them in
bargains; sell whiskey to them.

Had the imaginative Greeks lived in Allegany county, they would have pictured the Genesee and
Allegany rivers, as two girls, who having shaken hands, parted, the one to skip and leap and run
eastward to find the St. Lawrence, and the other to laugh through the Ohio valley, until she gradually
melted into the ocean in the gulf of Mexico.

Napoli Centre.

The counties of Cattaraugus, Chautauque and Allegany, and part of Wyoming and Steuben,
constitute a kind of Switzerland. The surface of the country resembles a piece of rumpled calico, full
of knobs and ridges and vallies, in all possible shapes and directions. It is on the average elevated.
Innkeepers and farmers encountered on two trips over it, say that there is considerably more
moisture in the shape of rain and dews and fogs, than in the Genesee country. It is less valuable for
wheat, but good for corn, grass, and raising stock. Nothing can be more picturesque. The hills are
often cultivated to their very tops. It is healthy. Such a region is a treasure in a State so level and
placid as much of western New-York; and had it the means of ready access to markets, and to the
Atlantic, it would, in a few years, be spotted with gentlemen’s seats from the seaboard. There are
some remarkable examples of the east and west, and north and south fissures of rocks (a trait also
noted at Auburn,) in these counties. At one place, the fissures are so wide, and the blocks of rock
between so large, that the spot is sometimes called CITY OF ROCKS. The rock here is conglomerate, i.
e. the bed of the coal formation; a fact which denotes the elevation of the country. It is to be hoped,
when this country is further subdivided into counties and towns, that some of the characteristic and
descriptive names of the aborigines will be retained.

Lodi.

This bright, busy, thriving place, is a curiosity from the fact, that the Cattaraugus creek, (a river it
should be called) splits in exactly, or nearly so, in two parts, the one being in Erie, the other in
Cattaraugus. Efforts to get a new county, and a county seat, have heretofore been made. These
conflict with similar efforts, to have a county seat located at Irving, at the mouth of the creek.

Irving, Mouth of Cattaraugus.

This is a fine natural harbor and port of refuge. Its neglect appears strange, but it is to be attributed
to the influence of capitalists at Silver-Creek, Dunkirk, Barcelona, &c.

Eighteen-Mile Creek.

Here are vestiges of the Indians old forts, town sites, &c. Time and scrutiny are alone necessary to
bring out its antiquities.
 Buffalo.

The Chief, Capt. Cole.—The noted Onondaga Chief, Capt. Cole, died at his residence, among his
people, a few days since, aged about seventy-five years. This Indian was well known here, having,
for many years, made his home upon the reservation adjoining the city. He took the field, in defence
of the country, during the last war, under the late Gen. Porter, who was often heard to speak of his
bravery and usefulness, in the various battles along the Niagara frontier.

Cole was of the “old school” of his race—a primitive, unadulterated Indian, equally uncontaminated in
mind as in habits, by intercourse with the whites. Probity and justice were the leading features of his
character; and to direct these he had an intellect which won for him a high control and extended
influence among his tribe.

Some years since Cole was selected by our townsman, young Wilgus, as the finest specimen he had
ever met, of the race to which he belonged; and he immediately took means to secure him as a
sitter. The result was the half length portrait of the Chief which Wilgus executed, and which has been
so often seen and admired alike by our citizens and by strangers.

An incident connected with the history of this piece, seems appropriate here, as illustrative of its
excellence. When Wilgus left for Porto Rico, where he now is, he took the portrait of Cole with him. It
was seen, upon that island, by a gentleman from Amsterdam, who declared it the first piece he had
seen which gave him the slightest ideas of the peculiar characteristics of the Indian race; and he
became so interested in the picture that he asked and obtained permission to take it with him, to
Europe, for the inspection of his friends. The piece was, by him, carried to Amsterdam, where the
admiration of it was universal, and where it would have been retained, at almost any price, had it
been for sale. But it was not: the gentleman had promised to return the painting safe to Buffalo; and
he has done so, it having arrived here this spring; and it now stands, unostentatiously enough, in the
bookstore of the artist’s father, upon Main-street.

Batavia.

The Tonewandas at length consent to have their census taken.

Auburn.

Go with Mr. Goodwin to visit Oswaco lake—Gov. Throop’s place—Old Dutch Church overlooking the
lake, &c.

Fort-Hill.—Extensive vestiges of an elliptical work—Curious rectangular fissures of the limestone rock

on the Owasco outlet—north and south.

The Indian name of the place, as told by an Onondaga chief—Osco; first called Hardenburgh’s
Corners, finally named after Goldsmith’s “Deserted Village”—so that the poet may be said to have
had a hand in supplying names for a land to which he once purposed to migrate.

It would have pleased “poor Goldsmith” could he have known that he was the parent of the name for
so fine a town—a town thriving somewhat on the principle laid down in the concluding lines of the
poem—

“While self-dependent power can time defy,

As rocks resist the billows and the sky.”

Syracuse.

Pity a better name could not have been found for so fine, central, capital a site. The associations are
now all wrong. What had Dionysius or Archimedes to do here? It was Atotarho Garangula,
Dekanifora, Ontiyaka, and their kindred, who made the place famous. Onondaga would have been a
far better appellation. The Indians called the lake and its basin of country together Gan-on-do-a. Salt
Point, or the Saline, sounded to me as if, abating syllibants, it might be written Ka-ji-ka-do.

Utica.

There was a ford in the Mohawk here. It was the site of Fort Schuyler—a fort named after Major
Schuyler, a man of note and military prowess in the olden time, long before the days of General Philip
Schuyler. Some philological goose, writing from the Canadas, makes Utica an Indian name!

Mouth of the Norman’s Kill, or Tawasentha, Albany.

Mr. Brayton says, that in digging the turnpike road, in ascending Kiddenhook hill, on the road to
Bethlehem, many human bones, supposed to be Indian, were found. They were so numerous that
they were put in a box and buried. This ancient burial ground, which I visited, was at a spot where
the soil is light and sandy. On the hill, above his house, is a level field, where arrow-heads have been
found in large numbers.

Mr. B., who has lived here sixteen years, does not know that the isolated high ground, east of the
turnpike gate, contains ancient bones—has not examined it with that view. Says Mr. Russell, in the
neighborhood, has lived there fifty years, and will ask him.

Nothing could be more likely, than that this oasis on the low land should have served as the
cemetery for the Mohawks, who inhabited the island, where the Dutch first landed and built a fort in
1614.

The occupancy of this island by the Indians could never have been any thing but a summer
residence, for it is subject to be inundated every year by the breaking up of the river. This was
probably the cause why the Dutch almost immediately abandoned it, and went a little higher, to the
main land, where Albany now stands. The city, however, such are the present signs of its wealth and
progress, has extended down quite half way to the parallel of the original site of “Het Casteel” under
Christians, and should these signs continue, within twenty years South Pearl-street will present lines
of compact dwellings and stores to the bridge over the Tawasentha, and Kiddenhook be adorned with
country seats.

New-York.

Whatever else can be done for the red race, it is yet my opinion, that nothing would be as
permanently beneficial, in their exaltation and preservation, as their admission to the rights and
immunities of citizens.

Indian Election.

At a council of the Six Nations of Indians, held upon the Tonawanda Reservation, on Wednesday, Oct.
1st, there were present the Mohawks, Onondagas and Senecas, confederate brothers on the one
part, and the Oneidas, Cayugas and Tuscaroras, brothers on the other part.

The Masters of the grand ceremonies were Deatgahdos, Hahsant (Onondagas) and Oahgwashah,
(Cayuga.) The speakers were Hahsauthat, (Onondaga,) Shosheowaah, (Seneca,) and Oaghwashah,
(Cayuga.)

After the grand ceremonies were performed, the following were appointed Grand Sachems, Sachems
and Chiefs.

Desha-go-gaah-neh was appointed Grand Sachem, in place of Ga-noh-gaith-da-wih, deceased.

Ga-noh-la-dah-laoh was appointed Grand Sachem, in place of Gah-no-gaih, deceased.

Deyawa-dah-oh was appointed Grand Sachem in place of Ganyo-daiyuh, deposed.

The above are Seneca Indians.

Of the Onondagas—O-jih-ja-do-gah was appointed Grand Sachem in place of Hononiwedoh, (Col.

Silversmith, an Onondaga resident among the Senecas) deposed.

So-dye-a-dolik was appointed Chief of the Onondagas, in place of Sha-go-ga-eh, (Button George,)
deposed.

Deyushahkda was appointed Sachem of the Tuscaroras, and Ga-yah-jih-go-wa was appointed a Chief
as runner for De-yus-hahkdo.—Buff. Pilot.

W.

Sketches of an Indian Council.

A grand council of the confederate Iroquois was held last week, at the Indian Council House on the
Tonawanda Reservation, in the county of Genesee. Its proceedings occupied three days—closing on
the 3d instant. It embraced representatives from all the Six Nations—the Mohawk, the Onondaga,
the Seneca; and the Oneida, the Cayuga and the Tuscarora. It is the only one of the kind which has
been held for a number of years, and is, probably, the last which will ever be assembled with a full
representation of all the confederate nations.

With the expectation that the council would commence on Tuesday, two or three of us had left
Rochester so as to arrive at the Council House Monday evening; but owing to some unsettled
preliminaries, it had been postponed till Wednesday. The Indians from abroad, however, had arrived
at the Council Grounds, or in their immediate vicinity, on Monday; and one of the most interesting
spectacles of the occasion, was the entry of the different nations upon the domain and hospitality of
the Senecas, on whose ground the council was to be held. The representation of Mohawks, coming
as they did, from Canada, was necessarily small. The Onondagas, with the acting Tod-o-dah-hoh of
the confederacy, and his two counsellors, made an exceedingly creditable appearance. Nor was the
array of Tuscaroras, in point of numbers at least, deficient in attractive and imposing features.

Monday evening we called upon and were presented to Blacksmith, the most influential and
authoritative of the Seneca sachems. He is about 60 years old—is somewhat portly, is easy enough in
his manners, and is well disposed and even kindly towards all who convince him that they have no
sinister designs in coming among his people.

Jemmy Johnson is the Great High Priest of the confederacy. Though now 69 years old, he is yet an
erect, fine looking, and energetic Indian, and is both hospitable and intelligent. He is in possession of
the medal presented by Washington to Red Jacket in 1792, which, among other things of interest, he
showed us.

It would be incompatible with the present purpose to describe all the interesting men who there
assembled, among whom were Capt. Frost, Messrs. Le Fort, Hill, John Jacket, Dr. Wilson and others.
We spent most of Tuesday, and indeed much of the time during the other days of the week in
conversation with the chiefs and most intelligent Indians of the different nations, and gleaned from
them much information of the highest interest in relation to the organization, government and laws,
religion, customs of the people, and characteristics of the great men, of the old and once powerful
confederacy. It is a singular fact, that the peculiar government and national characteristics of the
Iroquois is a most interesting field for research and inquiry, which has never been very thoroughly, if
at all, investigated, although the historic events which marked the proud career of the confederacy,
have been perseveringly sought and treasured up in the writings of Stone, Schoolcraft, Hosmer, Yates
and others.

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

About mid-day on Wednesday, the council commenced. The ceremonies with which it was opened
and conducted were certainly unique—almost indescribable; and as its proceedings were in the
Seneca tongue, they were in a great measure unintelligible, and in fact profoundly mysterious to the
pale faces. One of the chief objects for which the council had been convoked, as has been heretofore
editorially stated in the American, was to fill two vacancies in the sachemships of the Senecas, which
had been made by the death of the former incumbents; and preceding the installation of the
candidates for the succession, there was a general and dolorous lament for the deceased sachems,
the utterance of which, together with the repetition of the laws of the confederacy—the installation
of the new sachems—the impeachment and deposition of three unfaithful sachems—the elevation of
others in their stead, and the performance of the various ceremonies attendant upon these
proceedings, consumed the principal part of the afternoon.

At the setting of the sun, a bountiful repast, consisting of an innumerable number of rather
formidable looking chunks of boiled fresh beef, and an abundance of bread and succotash, was
brought into the council house. The manner of saying grace on this occasion was indeed peculiar. A
kettle being brought, hot and smoking from the fire, and placed in the centre of the council house,
there proceeded from a single person, in a high shrill key, a prolonged and monotonous sound,
resembling that of the syllable wah or yah. This was immediately followed by a response from the
whole multitude, uttering in a low and profoundly guttural but protracted tone, the syllable whe or
swe, and this concluded grace. It was impossible not to be somewhat mirthfully affected at the first
hearing of grace said in this novel manner. It is, however, pleasurable to reflect that the Indian
recognizes the duty of rendering thanks to the Divine Being in some formal way, for the bounties and
enjoyments which He bestows; and were an Indian to attend a public feast among his pale faced
brethren, he would be affected, perhaps to a greater degree of marvel, at witnessing a total neglect
of this ceremony, than we were at his singular way of performing it.

After supper, commenced the dances. All day Tuesday, and on Wednesday, up to the time that the
places of the deceased sachems had been filled, every thing like undue joyfulness had been
restrained. This was required by the respect customarily due to the distinguished dead. But now, the
bereaved sachemships being again filled, all were to give utterance to gladness and joy. A short
speech from Capt. Frost, introductory to the enjoyments of the evening, was received with
acclamatory approbation; and soon eighty or ninety of these sons and daughters of the forest—the
old men and the young, the maidens and matrons—were engaged in the dance. It was indeed a rare
sight.

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

One peculiarity in Indian dancing would probably strongly commend itself to that class among pale
faced beaux and belles denominated the bashful; though perhaps it would not suit others as well.
The men, or a number of them, usually begin the dance alone; and the women, or each of them,
selecting the one with whom she would like to dance, presents herself at his side as he approaches,
and is immediately received into the circle. Consequently, the young Indian beau knows nothing of
the tact required to handsomely invite and gallantly lead a lady to the dance; and the young Indian
maiden, unannoyed by obnoxious offers, at her own convenience, gracefully presents her personage
to the one she designs to favor, and thus quietly engages herself in the dance. And moreover, while
an Indian beau is not necessarily obliged to exhibit any gallantry as towards a belle, till she has
herself manifested her own good pleasure in the matter, so, therefore, the belle cannot indulge
herself in vascillant flirtations with any considerable number of beaux, without being at once
detected!

On Thursday the religious ceremonies commenced; and the council from the time it assembled,
which was about 11 o’clock, A. M., till 3 or 4 o’clock, P. M., gave the most serious attention to the
preaching of Jemmy Johnson, the Great High Priest, and the second in the succession under the new
revelation. Though there are some evangelical believers among the Indians, the greater portion of
them cherish the religion of their fathers. This, as they say, has been somewhat changed by the new
revelation, which the Great Spirit made to one of their prophets about 47 years ago, and which, as
they also believe, was approved by Washington. The profound regard and veneration which the
Indian has ever retained towards the name and memory of Washington, is most interesting evidence
of his universally appreciated worth; and the fact that the red men regard him not merely as one of
the best, but as the very best man that ever has existed, or that will ever exist, is beautifully
illustrated in a singular credence which they maintain even to this day, viz: that Washington is the
only white man who has ever entered Heaven, and is the only one who will enter there, till the end
of the world.

Among the Senecas, public religious exercises take place but once a year. At these times, Jemmy
Johnson preaches hour after hour, for three days; and then rests from any public discharge of
ecclesiastical offices the remaining 362 days of the year. On this, an unusual occasion, he restricted
himself to a few hours in each of the last two days of the council. We were told by young Parker, who
took notes of his preaching, that his subject matter on Thursday abounded with good teachings,
enforced by appropriate and happy illustrations and striking imagery. After he had finished, the
council took a short respite. Soon, however, a company of warriors ready and eager to engage in the
celebrated “corn dance,” made their appearance. They were differently attired. While some were
completely enveloped in a closely fitting and gaudy colored garb; others, though perhaps without
intending it, had made wonderfully close approaches to an imitation of the costume said to have
been so fashionable in many parts of the State of Georgia during the last hot summer, and which is
also said to have consisted simply of a shirt collar and a pair of spurs. But in truth, these warriors,
with shoulders and limbs in a state of nudity, with faces bestreaked with paints, with jingling trinkets
dangling at their knees, and with feathered war-caps waving above them, presented a truly
picturesque and romantic appearance. When the center of the council house had been cleared, and
the musicians with the shell rattles had taken their places, the dance commenced; and for an hour
and a half, perhaps two hours, it proceeded with surprising spirit and energy. Almost every posture of
which the human frame is susceptible, without absolutely making the feet to be uppermost, and the
head for once, to assume the place of the understanding, was exhibited. Some of the attitudes of the
dancers, were really imposing, and the dance as a whole, could be got up and conducted only by
Indians! The women in the performance of the corn dance, are quite by themselves—keeping time to
the beat of the shells, and gliding along sideways, without scarcely lifting their feet from the floor.

It would probably be well, if the Indian every where, could be inclined to refrain at least from the
more grotesque and boisterous peculiarities of this dance. The influence of these cannot be
productive of any good; and it is questionable whether it will be possible, so long as they are
retained, to assimilate them to any greater degree of civilization or to more refined methods of living
and enjoyment, than they now possess. The same may be said of certain characteristics of the still
more vandalic war dance. This, however, was not introduced at the council.

A part of the proceedings of Friday—the last day of the council, bore resemblance to those of the
preceding day. Jemmy Johnson resumed his preaching; at the close of which the corn dance was
again performed, though with far more spirit and enthusiasm than at the first. Double the numbers
that then appeared—all hardy and sinewy men, attired in original and fantastic style, among whom
was one of the chiefs of the confederacy, together with 40 or 50 women of the different nations—
now engaged and for two hours persevered in the performance of the various, complicated and
fatiguing movements of this dance. The appearance of the dusky throng, with its increased numbers,
and, of course proportionably increased resources for the production of shrill whoops and noisy
stamping, and for the exhibition of striking attitudes and rampant motions, was altogether strange,
wonderful and seemingly super-human.
After the dance had ceased, another kind of “sport,” a well contested foot race, claimed attention. In
the evening, after another supper in the Council House, the more social dances,—the trotting, the
fish—and one in which the women alone participated, were resumed. The fish dance seemed to be
the favorite; and being invited to join it by one of the chiefs, we at once accepted the invitation, and
followed in mirthful chase of pleasure, with a hundred forest children. Occasionally the dances are
characterised with ebullitions of merriment and flashes of real fun; but generally a singular sobriety
and decorum are observed. Frequently, when gazing at a throng of 60 or perhaps an hundred
dancers, we have been scarcely able to decide which was the most remarkable, the staid and
imperturbable gravity of the old men and women, or the complete absence of levity and
frolicsomeness in the young.

The social dances of the evening—with occasional speeches from the Sachems and Chiefs, were the
final and concluding ceremonies of this singular but interesting affair. Saturday morning witnessed
the separation of the various nations, and the departure of each to their respective homes.

The writer would like to have said a word or two in relation to the present condition and prospects of
the Indians, but the original design in regard to both the topics and brevity of this writing having
been already greatly transcended, it must be deferred. The once powerful confederacy of the Six
Nations, occupying in its palmy days the greater portion of New-York State, now number only a little
over 3,000.110 Even this remnant will soon be gone. In view of this, as well as of the known fact that
the Indian race is every where gradually diminishing in number, the writer cannot close without
invoking for this unfortunate people, renewed kindliness and sympathy and benevolent attention. It
is true, that with some few exceptions, they possess habits and characteristics which render them
difficult to approach; but still, they are only what the Creator of us all has made them. And, let it be
remembered, it must be a large measure of kindliness and benevolence, that will repay the injustice
and wrong that have been inflicted upon them.