What light the examination of the old places of burial of this tribe in the valley would throw on their ancient history or arts, by entombed articles, cannot be told without examinations which have not been made. Probably the old places of Indian interment about Canajoharie, Dionderoga, and Schenectady, would reveal something on this head, conforming at least, in age and style of art, with the stone pipes, tomahawks and amulets of the Onondaga and Genesee countries. The valley of the Schoharie and that of the Tawasentha, or Norman’s kill, near Albany, might also be expected to reward this species of research. [Vide B.] A human head, rudely carved in stone, apparently aboriginal, was sent to the New-York Historical Society early in 1845, which was represented to have been found in excavating a bank at Schenectady. If this piece of sculpture, which denoted more labor than art, be regarded as of Mohawk origin, it would evince no higher degree of art, in this respect, than was evinced by similar outlines cut in the rock, but not detached, by some of the New-England tribes.[26]
[26] Rude carvings of this kind are represented to exist on the banks of the Connecticut, at Bellows’ Falls, &c.
[b.] Origin and History of the Oneidas.
This canton of the Iroquois nation, deduces its origin in a remote age, from the Onondagas, with the language of which, the Oneida has the closest affinity. According to a tradition which was related to me, and which is believed to be entitled to respect, they are descended from two persons, who, in their obscure ages, and before a confederation had been thought of, went out from the people at Onondaga, and first dwelt at the head of the Oneida river. After increasing in numbers, they removed to the outlet of the Oneida creek, which flows into Oneida lake. Here they fortified themselves, and farther increased in numbers and power. Remains of this fortification are said still to exist. Their next removal was up the Oneida creek valley, to the storied locality of the Oneida stone, from which, by a figure of speech, they represent themselves to have sprung. This stone is in the town of Stockbridge, Madison county. It lies on a very commanding eminence, from which the entire valley, as far as the Oneida lake, can be seen in a clear atmosphere. The day of my visit being hazy at a distance, the lake could not be seen, although the view down the valley, was both magnificent and picturesque. This eminence was formerly covered with a butternut grove. Old, and partly decayed trees of this species, still remain in a few places. The ancient town extended in a transverse valley, south of this ridge of land, covered as it was, with nut wood trees, and was completely sheltered by it, from the north winds. A copious and clear spring of water issued at the spot selected for their wigwams. Here in seclusion from their enemies, the tribe expanded and grew in numbers. When it was necessary to light their pipes, and assemble to discuss their national affairs, they had only to ascend the hill, through its richly wooded grove, to its extreme summit, at the site of the Oneida stone. This stone, represented on the succeeding page, became the national altar.
Standing at its side, at a probable elevation of 400 or 500 feet above the Stanwix summit, they could survey the whole valley of the Oneida; and a beacon fire lighted here, was the signal for assembling their warriors, from all the surrounding lateral plains and vallies. Time and usage rendered the object sacred, and as they expanded into nationality and power, while located around it, their sages asserted with metaphorical truth, that they sprang from this rock. Stone in this language is Onia. They called themselves, Oniota-aug, people of, or who sprung from the stone. There is some variety in the pronunciation. The Mohawks call them Onéota. The French wrote it Aneyoute, the English and Dutch, Oneida, which latter has prevailed. Neither retained the plural inflection in aug, which carries the idea of people.
With a knowledge of these traditions, I approached the spot with deep interest. It occupies the extreme summit, as shown in the print. The first feeling, on approaching it, was one of disappointment at its size, but this feeling soon subsided in the interest of its antiquity and national associations. It is a large, but not enormous boulder of syenite,[27] of the erratic block groupe, and, consequently, geologically foreign to the location. There are no rocks of this species in situ, I believe, nearer to it, in a northerly or easterly direction, than the Kayaderosseras or the Adirondack mountains.[28] The summit upon which, partly embedded, it reposes, is now a cleared field, in grass. A few primitive and secondary boulders, all of lesser size, are strown about the ridge, and several of weight and magnitude rest upon its flanks, and in the vallies at its base. One of the largest of these is the White Stone at the spring, which has been spoken of, I think, in some early notices of the Oneidas, as the true Oneida Stone; but this opinion is erroneous, by the concurrent testimony of red and white men, cognizant of the facts, whom I consulted. This white stone, figured below, has been removed, by the proprietor of the land,[29] from its ancient position near the spring, to constitute part of a stone fence; it is a carbonate of lime.
[27] A specimen of the rock before me, brought thence, consists of flesh colored feldspar, quartz and hornblende.
[28] If the passage of the Mohawk through the Astorenga or Astogan hills, at Little Falls, discloses syenite, I am not aware of the fact.
[29] Mr. Job Francis.