Peculiarities of American Cities

by Willard W. Glazier

Schenectady, the first stopping point on the route outward, was once hovered under the motherly wings of Albany—her lawful progeny. The embryo city, however, had aspirations of her own, and set up in the world for herself. She now rejoices in a population of about twenty-five thousand, and has separated herself from the maternal skirt by seventeen miles of intervening country. Union College, the alma mater of many of the sons of New York and her sister States, is located at this point.

The route from Albany to the junction of the Watertown and Ogdensburg Road, at Rome, takes us through the Valley of the Mohawk—one of the loveliest valleys in the State. At Little Falls the scenery is wild and rugged, and looking out from the car window to the opposite hillside, where the waters break into foam over the rocks, set in a dark framework of pines, the imaginative traveler conjectures at once that this must be the scene of the "Lover's Leap"—a bit of romance rife in this region. But the Mohawk rushes on, unmindful of those legendary lovers; the heartless conductor, who cares nothing about dreams, shouts "all aboard!" from the platform, and the screech of the engine whistle echoes down the valley, as the train is once more in motion.

At Utica we make a longer stop. This point is the largest place between Albany and Syracuse, and is as handsome a city as sits on the banks of the Mohawk. The Black River Railroad joins the main line of the New York Central here, and it is also the location of the State Lunatic Asylum.

Rome comes next in order, in importance and population, and is the last place of any note on the road to Syracuse. It is a stirring little city of about ten or eleven thousand inhabitants, and at least some of its citizens have mastered the art of advertising, if one may judge from the pamphlets which flood the arriving and departing trains. We are repeatedly made aware of the fact that one of the dwellers in Rome is a doctor, and that he doats on curing—not corns, but cancers.

The Midland Road from Oswego, and the Watertown Road—those connecting arterial threads from Lake Ontario and Northern New York—unite with the main artery, the Central, here, and the flow of human freight down these channels is continuous and unceasing.

The second station from Rome, on the road to Syracuse, is Oneida—so named from the tribe of red men who, less than a century ago, occupied this particular region. A tradition once existed among the Oneidas that they were a branch of the Onondagas, to whom they were allied by relationship and language. Long ago they lived on the southern shore of Oneida Lake, near the mouth of the creek, but afterwards their habitation was made higher up the valley. The famous "Oneota" or Oneida Stone became their talisman and the centre of their attractions. Many of their tribe were distinguished as orators and statesmen.

The Oneida "Community" live about two miles back from the station, and, notwithstanding their peculiar religious belief and social practices, they have achieved a reputation for quiet thrift, industry and harmony, which their more Puritanic neighbors would do well to emulate.

But, at last, our train enters the outskirts of Syracuse, and penetrating the heart of the city, rumbles inside the gates of the New York Central Station at this place. Outside, all is hurry and bustle, and confusion, as we descend the steps and elbow our way through the crowd, to run the gauntlet of hack drivers and baggage expressmen, with their plated caps and deafening calls.

Syracuse is sometimes known as the Central City, on account of its location near the geographical centre of New York. It was first settled in 1787, and did not pass the limits of a small village until the completion of the Erie canal, in 1825. Two canals and three or four lines of railway now centre here, and contribute to the growth of this enterprising city. The region surrounding Syracuse is rife with the romantic history of that once powerful Indian Confederacy known as the Six Nations, now fast fading from the memory of men. The site of their ancient Council House was on Onondaga Creek, a few miles distant from the city, and is still held sacred to their traditions by the remnant of the lost tribes now occupying the Indian reservation. The Onondagas became the leading nation of the Confederacy. No business of importance, touching the Six Nations, was transacted, except at Onondaga. They held the key of the great Council House; they kept the sacred council fire ever burning. From what portion of the country they emigrated before occupying this region is unknown, but there is a very early tradition among them that, many hundred moons ago, their forefathers came from the North, having inhabited a territory along the northern banks of the St. Lawrence. After a lapse of time there was an exodus of the powerful tribe to the hills and hollows of Onondaga.

The River God of this nation was named Hiawatha—which meant "very wise." He always embarked in a white canoe, which was carefully guarded in a lodge especially set apart for that purpose. Their favorite equipments were white. White plumes, from the heron, were worn in their head-bands when they went on the war path; white dogs were sacrificed. The yearly sacrifice of the dogs, among the Onondagas, was a ceremony of great importance with the tribe, and occurred at one of the five stated festivals of the Six Nations. On the great sacrificial day it was the habit of the people to assemble at the Council House in large numbers. Early in the morning, immense fires were built, guns were discharged, and loud hallooing increased the noise. Half a cord of wood, arranged in alternate layers, was placed near the Council House, by a select committee of managers, for the sacrificial offering. The two officiating priests for the occasion, as well as the high priest, were dressed in long, loose robes of white. At about nine o'clock in the morning the two priests appear. The white dogs following them are painted with red figures, and adorned with belts of wampum, feathers and ribbons. The dogs are then lassooed and suffocated, amid yells and the firing of guns. After some intervening ceremonies, the details of which are too long for recital here, a procession is formed, led by the priests in white, followed by the managers, bearing the dogs on their shoulders. A chant is sung as the procession marches around the burning pile three successive times; the dogs are then laid at the feet of the officiating priest, a prayer is offered to the Great Spirit and the high priest, lifting the dogs, casts them into the fire. After this, baskets of herbs and tobacco are thrown, at intervals, into the fire, as propitiating sacrifices.