Mohawk, the river so called—properly "the Mohawk's River," or river of the Mohawks—rises near the centre of the State and reaches the Hudson at Cohoes Falls. Its name preserves that by which the most eastern nation of the Iroquoian confederacy, the Six Nations, is generally known in history—the Maquaas of the early Dutch. The nation, however, did not give that name to the stream except in the sense of occupation as the seat of their possessions; to them it was the O-hyonhi-yo'ge, "Large, chief or principal river" (Hewitt); written by Van Curler in 1635, Vyoge and Oyoghi, and by Bruyas "Ohioge, a la riviere," now written Ohio as the name of one of the rivers of the west, nor did they apply the word Mohawk to themselves; that title was conferred upon them by their Algonquian enemies, as explained by Roger Williams, who wrote in 1646, "Mohowaug-suck, or Mauquawog, from Moho, 'to eat,' the cannibals or men-eaters," the reference being to the custom of the nation in eating the bodies of enemies who might fall into its hands, a custom of which the Huron nations, of which it was a branch, seem to have been especially guilty. To themselves they gave the much more pleasant name Canniengas, from Kannia, "Flint," Which they adopted as their national emblem and delineated it in their official signatures, signifying, in that connection, "People of the Flint." When and why they adopted this national emblem is a matter of conjecture. Presumably it was generations prior to the incoming of Europeans and from the discovery of the fire-producing qualities of the flint, which was certainly known to them and to other Indian nations [FN-1] in pre-historic times. When the flint and steel were introduced to them they added the latter to their emblem, generally delineated it on all papers of national importance, and called it Kannien, "batte-feu," as written by Bruyas, a verbal form of Kannia, "a flint," or fire-stone, the verb describing a new method of "striking fire out of a flint," or a new instrument for striking fire, and a new emblem of their own superiority springing from their ancient emblem. The Delawares called them Sank-hikani, [FN-2] or "The fire-striking people," from Del. Sank or San, "stone" (from Assin), and -hikan, "an implement," obviously a flint-stone implement for striking fire, or, as interpreted by Heckewelder, "A fire-lock," and by Zeisberger, "A fire-steel."
The French called them AgniÉ and AgniÉrs, presumably derived from Canienga (Huron, Yanyenge). The Dutch called them Mahakuas, by contraction Maquaas, from Old Algonquian Magkwah (Stockbridge, Mquoh), Bear, "He devours, he eats." As a nation they were Bears, tearing, devouring, eating, enemies who fell into their hands. Bruyas wrote in the Huron dialect, "Okwari, ourse (that is Bear); Ganniagwari, grand ourse" (grand, glorious, superb, Bear), and in another connection, "It is the name of the Agniers," the characteristic type of the nation. They were divided in three ruling totemic tribes, the Tortoise (Anowara), the Bear (Ochquari), and the Wolf (Okwaho), and several sub-tribes, as the Beaver, the Elk, the Serpent, the Porcupine, and the Fox, as shown by deeds of record, of which the most frequently met is that of the Beaver. On Van der Donck's map of 1656, the names of four tribal castles are entered: Carenay, Ganagero, Schanatisse, and t' Jonnontego. In the recently recovered Journal of a trip to the Mohawk country, by Arent van Curler, in the winter of 1634-5, the names are Ouekagoncka, Ganagere, Sohanidisse, and Tenotoge or Tenotogehooge. In 1643, Father Isaac Jogues, in French notation, wrote the name of the first, Osseruehon, and that of the last, Te-ononte-ogen. Rev. Megapolensis, the Dutch minister at Fort Orange, wrote, in 1644, the name of the first Assarue, the second Banigiro, and the last Thenondiago. On a map republished in the Third Annual Report of the State Historian, copied from a map published in Holland in 1666, the first is called Caneray (Van der Donck's Carenay), and the second, Canagera. [FN-3] The several names refer in all cases to the same castles tribally, in some cases, apparently, by the name of a specific topographical feature near which the castles were located, and in some cases, apparently, by the name of the tribe. Cramoisy, in his Relation of 1645-6, referring to the visit of Father Jogues to the Mohawks, wrote: "They arrived at their first small village, called OneugiourÉ, formerly Osserrion." (Relations, 29: 51), showing very clearly that those two names referred to one and the same castle. What OneugiourÉ stands for certainly, cannot be stated, though it seems to read easily from Ohnaway (Cuoq), "Current, swift river," indicating that it may have referred to the long rapids. [FN-4] Chief W. H. Holmes, of the Bureau of Ethnology, wrote me: "According to our best expert authority, an Iroquoian, Onekagoncka signifies 'At the junction of the waters,' and OsserueÑon, Osserrion, Assarue, etc., signifies 'At the beaver-dam.'" Accepting these interpretations, the particular place where the two names seem to come together is at the mouth of Aurie's Creek "where it falls into Mohawk's river." (See Oghracke.) As generic terms, however, they would be applicable at any place where the features were met and would only become specific here from other locative testimony, which we seem to have.
The first castle or town was that of the Tortoise tribe; the second, that of the Bear tribe; the third, that of the Beaver (probably), and the fourth, that of the Wolf tribe. On Van der Donck's map there are four, and Greenhalgh, in 1677, noted four. In a Schenectady paper of the same year the names of two sachems are subscribed who acted "for themselves" and as "the representatives of ye four Mohock's castles." The French invaded the valley in 1666, and burned all the castles of the early period, and the tribes retreated to the north side of river and established themselves, the first at Caughnawaga; the second about one and one-half miles west of the first; the third, west of the second, and the fourth beyond the third, in their ancient order as Greenhalgh found them in 1677. The French destroyed them again in 1693, [FN-5] and the tribes returned to and rebuilt on the south side of the river in proximity to their ancient seats. After the changes which had swept over the nation, three castles are noted in later records—the "Upper" at Canajohare, the "Lower" at the mouth of Schohare Creek, and the "Third" on the Schohare some sixteen miles inland.
While the early castles were known to the Dutch traders prior to 1635, and their locations marked, approximately, on their rude charts which formed the basis of Van der Donck's and other early maps, it was not until the recovery and publication in 1895, of Van Curler's Journal [FN-6]that much was known concerning them prior to 1642-44, when the Jesuit missionaries and the Dutch minister at Fort Orange, Rev. Megapolensis, went into the field. Van Curler's Journal, supplemented by the Relations of the Jesuit Fathers and Rev. Megapolensis's notes, enables us now to almost look in upon the early homes of the "barbarians," as they were called.
The Mohawks were the most important factor in the "Five [Six] Nations Confederacy," particularly from the standpoint of their proximity to and relations with the Dutch and the English governments, primarily in trade and later as alliants offensive and defensive under treaty of 1664 and more definitely under treaty of 1683. (Doc. Hist. N.Y., i, 576.) Their written history is graven in no uncertain colors on the valley which still bears their name, as well as on northeastern New York, marred though it may be by claims to pre-historical supremacy which cannot be maintained. When Van Curler visited them the nation was at peace, and the occupants of the towns and villages engaged in the duties of home life. He wrote that "Most of the people were out 'hunting for deer and bear"; that "the houses were full of corn and beans"; that he "saw maize—yes, in some of the houses more than three hundred bushels." He added that he was hospitably entertained, was fed on "pumpkins cooked and baked, roasted turkeys, venison and bear's meat," and altogether seems to have fared sumptuously. Rev. Megapolensis wrote of them, that though they were cruel to their enemies, they were very friendly to the Dutch. "We go with them into the woods; we meet with each other, sometimes at an hour's walk from any house, and think no more of it than if we met with Christians." The dark side of their character may be seen in a single quotation from Father Jogues's narrative, as related by Father Lalemant: "Happily for the Father the very time when he was entering the gates, a messenger arrived who brought news that a warrior and his comrades were returning victorious, bringing twenty Abanaqois prisoners. Behold them all joyful; they leave the poor Father; they burn, they flay, they roast, they eat those poor victims with public rejoicings." Gentle and affable in peace, with many evidences of a rude civilization, they were indeed "Demons in war."
Faithful in their labors among them were the Jesuit Fathers. They were men who were ready to suffer torture and death in the propagation of their faith, as several of them did. The conflict of those heroes of the Cross in the valley of the Mohawk, inaugurated by the capture and martyrdom of Father Jogues and his companion, Rene Goupil, in 1646, did not deter them; the wars of the nation with the French aided them. So successful were they that many of the nation were drawn off to Canada and became zealous partisans of the French and a scourge to English settlements, especially emphasized in the massacre at Schenectady in February, 1689-90. Those who remained true to the English became no longer "barbarians" in the full sense of that word, but "Praying Maquas." The subsequent story of the nation may be gleaned from the pages of history. At the close of the Revolution the integrity of the Six Nations had been effectually broken, and the castles of the Mohawks swept from the valley proper. The history, of the latter nation especially, needs to be studied, not in the wild glamour of fiction, but in the realm of fact, as that of an original people, native to the soil of the New World, clasping hands with the era of the origin of man; a people who, when they were first met, had borrowed nothing, absolutely nothing, from the civilizations or the languages of the Old World—the Ougwe-howe, the "real men" of the Mohawk Valley.
The locations of the castles or principal towns of the nation, as noted in Van Curler's Journal, has given rise to considerable discussion, particularly in regard to the location of the first of the series and its identity under the different names by which it was called. Van Curler was not an "ignorant Hollander wandering around in the woods," as one writer states; on the contrary, he was an educated man and one of the best equipped men then in the country for the trip he had undertaken, and instead of "wandering around in the woods," he was conducted by Mohawk guides. He wrote that he left Fort Orange in company with Jeronimus la Crock, William Thomasson, and five Mohawks as guides and bearers, "between nine and ten o'clock in the morning," December 12, 1634, and after walking "mostly northwest about eight miles" (Dutch), stopped "at half-past twelve in the evening" (p. m.) "at a little hunters' cabin near the stream that runs into their land, of the name of Vyoge." His hours' travel and his miles' travel to this point were either loosely stated in his manuscript or were misread by the translator. [FN-7] A Dutch mile is one and one-quarter hours' walk and the equivalent of three and one-half English miles and a fraction over. Van Curler no doubt estimated his miles by this standard and not as correct measurements of rough Indian paths. He certainly did not walk eight Dutch miles in three hours. Twenty-four English miles would have taken him to a point northwest of the later Schenectady stockade, which, in 1690, was counted as twenty-four English miles from Fort Orange by the road as then traveled. The "little hunters' cabin" at which he stopped and which he located "near the Vyoge," he explained in his notes of his second day's travel, as "one hour's walk" from the place where he crossed the stream, which would have taken him to a crossing place west of Schenectady, noted in a French Itinerary of 1757 as about one and one-quarter leagues west of the then fort at that settlement, and, presumably, by the canal survey of 1792, as at the first rift west of the beginning of deep water one and one-half miles (English) east of the rift referred to, from which point the survey gave the distance "to the deep water at or above the mouth of Schohare creek" as twenty-five miles. In going to, or from, the crossing-place he "passed Mohawk villages" where "the ice drifted fast," and gave his later travel as "mostly along the kill that ran swiftly," indicating very clearly that he passed along the rapids. Why he crossed the Mohawk when there was a path on the south side, is explained by Pearson's statement (Hist. Schenectady) that the path on the north side "was the best and most frequently traveled path to the Mohawk castles," and held that reputation for many years. It was a trunk line from the Hudson with many connecting paths. In considering his miles' travel the survey of 1792 may be safely referred to. [FN-8] His miles' travel, which he wrote as "eleven" (Dutch) he wrote on his return as "ten," which, counted as standard Dutch, would have been about thirty-five English miles; if counted by General John S. Clark's average of shrinkage, about thirty, which would have taken him from the hunters' cabin to a point two or three miles west of the mouth of Schohare Creek.
Referring particularly to his Journal: On the morning of the 13th, at three o'clock, he left the "little hunters' cabin" where he passed the night, spent one hour in walking to the crossing-place, crossed "in the dark," resumed his march on the north side "mostly along the aforesaid kill that ran swiftly," and after marching ten miles arrived, "at one o'clock in the evening" (p. m.) "at a little house half a mile" (Dutch) "from their First Castle." When he stopped he was so exhausted by the rough road that he could scarcely move his feet, and hence remained at the "little house" until the next morning, when he recrossed the Mohawk to the south side "on the ice which had frozen over the kill during the night," and "after going half-a-mile" (Dutch), or say one and one-half English, arrived "at their First Castle," which he found "built on a high mountain." It contained "thirty-six houses in rows like streets." The houses were "one hundred, ninety or eighty paces long," and were no doubt palisaded as he called the castle a "fort." The name of the castle, he wrote later, was Onekagoncka. The crossing was the only one which he made to the south side of the Mohawk in going west. Where, aside from a fair computation of his miles' travel, did he cross? Certainly he did not cross on the ice which had frozen over the rapids east of the mouth of Schohare Creek, for they were never known to freeze over in one night, if at all. Certainly he did not cross east of the rapids, for they extended three and one-half miles east of the mouth of the creek. Obviously, if he crossed Schohare Creek on the ice and "did not know it," as one writer suggests, he must have crossed it in going to the castle, which would surely locate the castle west of the stream. There is not the slightest notice of the stream in his Journal, nor is there any place for it in the harmony of his narrative. The tenable conclusion, from the comparison of his miles and from the natural facts, is that he crossed "on the ice" which had frozen over the deep water "at or above the mouth of Schohare Creek"; that his march took him to the vicinity of Aurie's Creek, or substantially to the castle which Father Jogues called Osseruenon, the site of which is now marked by the Society of Jesus with the Shrine, "Our Lady of Martyrs," whether that castle was east or west of Aurie's Creek, evidences of Indian occupation having been found on a hill on the west side of the creek as well as on a hill on the east side. [FN-9] These evidences, however, prove very little in determining the location of a particular castle three hundred years ago; they only become important when sustained by distances from given points or by natural features of record.
The locative conclusion stated above is more positively emphasized by counting Van Curler's miles' travel and his landmarks in going west from Onekagoncka, and by the natural features which he noted in his Journal. Leaving Onekagoncka, he wrote that he walked "half a mile" (Dutch) "on the ice" which had frozen over the kill, or say one and one-half English miles, and in that distance passed "a village of six houses of the name of Canowarode." It was near the river obviously. Walking on the ice "another half mile" (Dutch), he passed "a village of twelve houses named Senatsycrossy." After walking "another mile or mile and a half" on the ice, he passed "great stretches of flat lands" and came to a castle which he first called Medatshet, and later Canagere, which he denominated "The Second Castle." His distances traveling west "on the ice" were evidently more correctly computed than they were on his march on the rough path "along the kill that ran swiftly." His miles from Onekagoncka to Canagere are given as two and a half (Dutch) or about nine miles English. The actual distance is supposed to have been about eight. He found the castle "built on a hill without any palisades or any defence." He located it east of Canajohare Creek, a stream which has never lost its identity. When Van Curler visited the castle it contained "sixteen houses, fifty, sixty, seventy or eighty paces long."
Detained in this castle by a heavy fall of rain which broke up the streams—the "January thaw" of 1635 in the Mohawk Valley—Van Curler resumed his journey on the 20th, and "after marching a mile" (Dutch), came to Canajohare Creek which he was obliged to ford. After crossing and walking "half a mile" (Dutch), he came to what he called the "Third Castle of the name of Sohanidisse," later written by him Rohanadisse, and by Van der Donck Schanatisse, suggesting the name of the hill on which it stood, which Van Curler described as "very high." It contained "thirty-two houses like the others"; was not palisaded. The very high hill, and the flat lands which he referred to, remain.
On the 21st, before reaching the second stream which he noted later as having crossed, he wrote that "half a mile" west of Canajohare Creek he came to a village of "nine houses of the name of Osquage," which gave name to the stream now known as the Otsquage, which he also called Okquage and Okwahohage, "Wolves"—a village of the Wolf tribe. On the 23d he forded the Otsquage, and after going "half a mile" (Dutch) west of that stream, came "to a village named Cawaoge." It had fourteen houses and stood "on a very high hill." On his return trip he wrote the name Nawaoga; on old maps it is Canawadage, and has since 1635 been known as the Nowadage or Fort Plain Creek. He did not cross this stream, but after stopping at the village for a short time moved on "by land," presumably inland either north or south, and "going another mile" came to the "Fourth Castle," which he called Tenotoge and Tenotohage, and Father Jogues called Te-ouonte-ogÉn, and also "the furthest castle." It was no doubt the principal castle of the Wolf tribe, strongly palisaded to defend the western approach to the seat of the nation, as was Onekagoncka to guard the east. It was, he wrote, composed of fifty-five houses like the others. It stood in a valley evidently, probably on the bank of the creek, as he wrote that the stream (Otsquaga) which he had crossed in the morning "ran past" the castle; that he saw on the opposite (east) "bank" of the stream "a good many houses filled with corn and beans," and also extensive flat lands. Further than this topographical description the location of the castle cannot be determined. [FN-10] Van Curler's miles to the castle from Onekagonka, as nearly as can be counted from his Journal, were about six Dutch or about twenty-one English, or as General Clark counted Dutch miles, about eighteen English. As Van Curler traveled "on the ice" for the most considerable part of the way from Onekagoncka, and followed necessarily the bend in the river and diverged at times from the shore line, exact computation of his miles cannot be made. General Clark located the castle at Spraker's Basin, thirteen miles by rail west of Aurie's Creek. Van Curler located it on the west side of Otsquage Creek. On Simeon DeWitt's map of survey of patents in 1790 (Doc. Hist. N.Y., i, 420), the direct line from the west side of the mouth of Otsquage Creek to the west side of the mouth of Aurie's Creek is fifteen and three-tenths miles; following the bend in the Mohawk, as Van Curler did, it is seventeen and one-half miles. Granting that the lithographic reproduction of the map may vary from the original, it nevertheless shows conclusively that Onekagoncka must have been located at or near Aurie's Creek, The suggestion that it was located on a hill on the east side of Schohare Creek is untenable, as is also the suggestion that it was at Klein, eight miles east of Schohare Creek. There may have been villages at a later date at the places suggested, but never one of the ancient castles. Counted from the east or from the west there is no location that meets Van Curler's miles, or Father Jogues' "leagues," so certainly as does Aurie's Creek. (See Oghracke.)
In addition to the locations of the ancient castles, Van Curler's notes supply interesting evidence of the strength of the Mohawks when the Dutch first met them, which was then at its highest known point in number and in the number of their settlements, namely: Two hundred and twenty-five "long houses" in castles and villages, without including villages on the lower Mohawk "where the ice drifted fast," which he passed without particular note, and those in villages or settlements which he did not see. Two hundred and twenty-five houses were capable of holding and no doubt did hold a very large number of people, packed as they were packed. Father Pierron reported, in 1669, after the French invasion of 1666, that he visited every week "six large villages, covering seven and one-half leagues distance," around Caughnawaga where he was stationed. In almost constant wars with the French, and with the Hurons and other Indian tribes as allies of the French, their number had dwindled to an estimate of eighty warriors in 1735. The story of their greatness and of their decay is of the deepest interest. No student of American history can dispense with its perusal and be well-informed in the events of the pioneer era.
[FN-1] Arent Van Curler, in 1635, in his "Journal of a Visit to the Seneca Country," wrote: "I was shown a parcel of flint-stones with which they make a fire when in the forest. These stones would do very well for flint-lock guns."
Roger Williams wrote of the Narraganset Indians in 1643: "I have seen a native go into the woods with his hatchet, carrying a basket of corn with him, and stones to strike a fire." Father Le June wrote, in 1634: "They strike together two metallic stones, just as we do with a piece of flint and iron or steel. . . . That is how they light their fire." The "Metallic stones" spoken of are presumed, by some writers, to have been iron pyrites, as they may have been in some cases, but the national emblem was the flint.
[FN-2] "Sankhicani, the Mohawk's, from Sankhican, a gun-lock." (Heckewelder.) The name appears first on the Carte Figurative of 1614-16, in application to the Indians of northern New Jersey (Delawares), who were, by some writers, called "The Fire-workers." They seem to have manufactured stone implements by the application of fire. Presumably they were "Fire-strikers" as well as the Mohawks. Certainly they were not Mohawks. Were the Mohawks the discoverers of the fire-striking properties of the flint?
[FN-3] State Historian Hastings writes me: "The map of which you inquire, appeared originally in a pamphlet published at Middleburgh, Holland, at the Hague, 1666. It was first reproduced by the late Hon. Henry C. Murphy in his translation of the 'Vertoogh van Nieu Nederland,' etc. His reproduction gives Canagere, as the name of the second castle, and Caneray as the name of the first, precisely as they appear in order in our reproduction in our Third Report."
[FN-4] Oneongoure is a form of the name in Colonial History. In the standard translation of Jesuit Relations it is OneugiourÉ. Oneon is a clerical error. The letters u and ou represent a sound produced by the Indian in the throat without motion of the lips. Bruyas wrote it 8{sic ??}; it is now read w-Onew. Adding an a, we have very nearly M. Cuoq's Ohnawah, "current," "swift river"; with suffix gowa, "great," the reference being to the great rapids near which the castle was located. The omission of the locative participle shows that it was not "at" or "on" the great rapids.
[FN-5] "Their three castles destroyed and themselves dispersed." (Col. Hist. N.Y., iv, 20, 22.) The castles referred to Caughnawaga, Canagora, and Tiononteogen. A castle on the south side of the Mohawk, said to have been about two miles inland, escaped. Presumably it was the village of the Beaver family, but we have nothing further concerning it. The attack was made on the night of Feb. 16, 1693. The warriors of the first two castles were absent, and the few old men and the women made little resistance. At the third, the warriors fought bravely but unsuccessfully. The three castles were burned; that at Caughnawaga was given to the flames on the morning of February 20, 1693.
[FN-6] Journal of Arent van Curler, of a visit to the Seneca country, 1634-5 O. S., translated by General James Grant Wilson, printed in "The Independent," N.Y., Oct. 5, 1895. Republished by National Historical Society.
[FN-7] General Wilson wrote me that the Journal was translated for him by a Hollander, now (1905) dead, and that the manuscript had passed out of his hands. The question of hours and miles is not important here. On his return travel he gave the distance from the little hunters' cabin (which in the meantime had been burned), as "A long walk," which will not be disputed. It may be added that it is not justifiable to count his two days' travel as one, and count the two as thirty-two English miles from Fort Orange. The two days' travel are very distinct in the Journal.
[FN-8] Doc. Hist. N.Y., iii, 1087.
[FN-9] Father Jogues noted in his narrative a "torrent" which passed "At the foot of their village"—a brook or creek which was swollen by rains into a torrent, and from which, on the later recedence of the water, he recovered the remains of the body of his companion, Rene Goupil, who had been murdered and his body thrown into it, probably with the expectation that it would be carried down into the Mohawk, "At the foot of their village," or at the foot of the hill on which the village stood.
[FN-10] In the town of Minden, four miles south of Fort Plain, on a tongue of land formed by the Otsquaga Creek and one of its tributaries, are the remains of an ancient fortification, showing a curved line two hundred and forty feet in length, inclosing an area of about seven acres. The remains are, of course, claimed as belonging to the age of the mound-builders, but with equal probability are the remains of the ancient fort which Van Curler visited.
The Mohawk River
Kahoos, Kahoes, Cohoes, Co'os, forms of the familiar name of the falls of the Mohawk River at the junction of that stream with Hudson's River, has had several interpretations based on the presumption that it is from the Mohawk-Iroquoian dialect, but none that have been satisfactory to students of that dialect, nor any that have not been purely conjectural. One writer has read it: "From Kaho, a boat or ship," commemorative of Hudson's advent at Half-Moon Point in 1609. Beauchamp repeated from Morgan: "A shipwrecked canoe," and, in another connection: "From Kaho, a torrent." Another writer has read it: "Cahoes, 'the parting of the waters,' the reference being to the separation of the stream into three channels at its junction with the Hudson." The late Horatio Hale wrote me: "Morgan gives, as the Iroquois form of the name, GÄ-ho-oose (in which Ä represents the Italian a as in father), with the signification of 'ship-wrecked canoe.' This, I presume, is correct, though I cannot analize the word to my satisfaction." The obvious reason for this uncertainty is that the name is not Mohawk-Iroquoian, but an early Dutch orthography of the Algonquian generic Koowa, "Pine"; KoaaÉs, "Small pine," or "Small pine trees"; written with locative it, "Place of small pine trees"; now applied to a small island. On the Connecticut River this generic is met in Co'os and Co'hos. The "Upper Co-hos Interval" on that stream (Sauthier's map) [FN-1] was a tract of low small pine trees, between the hills and the river, corresponding with the topography at the falls on the Hudson. The Dutch termination -hoos, meaning in that language, "Water-spout," may have given rise to the interpretation "The Great Falls," but if so the reading was simply descriptive. The presumption that the name was Mohawk-Iroquoian was no doubt from the general impression that the falls were primarily in a Mohawk district, but the fact is precisely the reverse. The Hudson, on both sides, was held by Algonquian-Mahicans when the Dutch located at Albany, and for some years later, and the Dutch no doubt received the name from them, as they did others. What few Mohawk names are met in this district are of later introduction. It may be noted that there is no element in the name in any dialect which refers to falls. [FN-2] When the falls were first known they were regarded as the most wonderful in the world, and even as late as 1680 they were so called by visitors. In early days the stream poured a flood nine-hundred feet wide and eight feet deep over a rocky declivity of seventy-eight feet, of which forty feet was perpendicular, in addition to which are the rapids above and below. The roar of the falling waters, and in the breaking up and precipitation of ice, was very distinctly heard at Fort Orange, nine miles distant, and the hills on which Albany now stands trembled under the impact. Primarily the falls were much higher than they are now, the stream having cut its way through one hundred feet of rock which rises on either side in massive wall. Below the falls the water separates in four branches or "Sprouts," the northerly and the southerly one reaching the Hudson five miles apart, at Waterford and West Troy respectively.
[FN-1] "L. Intervale-Cowass or Kohas (Coas) meadows." (Pownal's Map.)
[FN-2] The name having been submitted to the Bureau of Ethnology for interpretation, the late Prof. J. W. Powell, Chief, wrote me, as the opinion of himself and his co-laborers: "The name is unquestionably from the Algonquian Koowa."
Wathoiack, of record as the name of "The Great Rift above Kahoes Falls" (Cal. Land Papers, 134, etc.) is also written Wathojax, D'Wathoiack, and DeWathojaaks, means, substantially, what it describes, a rift or rapid. The cis-locative De locates a place "On this side of the rapid," or the side toward the speaker. The flow of water is between walls of rock over a rocky bed, and the rapids extend for a distance of thirty-five or forty feet. (Ses Kahoes.)
Niskayune, now so written as the name of a town and of a village in Schenectady County, is from Kanistagionne, primarily located on the north side of the Mohawk, Canastagiowane (1667) being the oldest form of record. The locative description reads: "Lying at a place called Neastegaione, . . . known by the name of Kanistegaione." West of Schenectady the Mohawk is a succession of rapids. At or below Schenectady it makes a bend to the northeast in the form of a crescent, around which the water flows in a sluggish current. At the north point of the crescent was, and probably is a place called by the Dutch the Aal-plaat (Eel-place), marked on maps by a small stream from the north which still bears the name, and which formed the eastern boundmark of the Schenectady Patent. In Barber's collection it is stated that there was an Indian village here called Canastagaones, or "People of the Eel-place." Naturally there would be fishing villages in the vicinity. The location of the Aal-plaat is particularly identified in the Mohawk deed for five small islands lying at Kanastagiowne, in 1667, and by the abstract of title filed by one Evart van Ness in 1715. (Cal. Land Papers.) The name is from Keantsica, "Fish," of the larger kind, and -gionni, "Long"—tsi, "Very long"—constructively, "The Long-fish place," the Aal-plaat, or Eel-place, of the Dutch. The suggestion by Pearson (Hist. Schenectady) that the name "was properly that of the flat on the north side of the river," is untenable from the name itself. The reading by the late Dr. E. B. O'Callaghan: "From Oneasti, 'Maize,' and Couane, 'Great'—'Great maize field'"—is also erroneous. The generic name for the field or flat was Shenondohawah, compressed by the Dutch to Skonowa. In the vicinity of the Aal-plaat was the ancient crossing-place of the path from Fort Orange to the Mohawk castles, in early days regarded as the "Best" as it was the "Most traveled." The path continued north from the crossing as well as west to the castles.
Schenectady, now so written, is claimed by some authorities to be an Anglicism of a Mohawk-Iroquoian verbal primarily applied by them to Fort Orange (Albany), with the interpretations, "The place we arrive at by passing through the pine trees" (Bleecker); "Beyond the opening" (L. H. Morgan); "Beyond (or on the other side) of the door" (O'Callaghan), and by Horatio Hale: "The name means simply, 'beyond the pines.' from oneghta (or skaneghet), 'pine,' and adi or ati, a prepositional suffix (if such an expression may be allowed), meaning 'beyond,' or 'on the other side of.' The suffix is derived from skati, side. It was equally applicable to Albany or Schenectady, both being reached from the Mohawk castles by passing through openings in the pine forest." Mr. Hale's interpretation, from the standpoint of a Mohawk term, is exhaustive and no doubt correct, and the correctness of the preceding interpretations may be admitted from the combinations which may have been employed to determine the object of which askati was "one side," as in "SkannÁtati, de un coste du village," or the end of, as in "Skannhahati, a l'autre bout de la cabane" (Bruyas). The word does not appear to mean "beyond," but one side or one end of anything. Aside from a critical rendering, it would seem to be evident that all the interpretations are in error, not in the translation of the name as a Mohawk word-sentence, but in the assumption that Schenectady was primarily a Mohawk phrase, instead of a confusion of the Mohawk Skannatati with the original Dutch Schaenhecstede, the primary application of which is amply sustained by official record, while the Mohawk term is without standing in that connection, or later except as a corrupt Mohawk-Dutch [FN-1] substitution. The facts of primary application may be briefly stated. The deed from the Mohawk owners of the Schenectady flats, in 1661, reads: "A certain parcel of land called in Dutch the Groote Vlachte, lying behind Fort Orange, between the same and the Mohawk country called in Indian Skonowe." Skonowe is the equivalent of the Dutch "great flat," and nothing more. Its Mohawk equivalent is written on the section Shenondohawah, which the Dutch reduced to Skonowe. (See Shannondhoi.) Van der Donck wrote on his map (1656), in pure Dutch, Schoon Vlaack Land, or "Fine flat land." It was not continued in application to the Dutch settlement, the proprietors of which immediately (1661) gave to it the Dutch name Schaenechstede, "as the town came to be called." (Munsell's Annals of Albany, ii, 49, 52; Brodhead's Hist. N.Y., i, 691.) Under that name the tract was surveyed (1664), and it has remained apparent in the synthesis of the many corrupt forms in which it is of record. Schaenechstede is a clear orthographic pronunciation of the Dutch Schoonehetstede, signifying, literally, "The beautiful town." The syllable het is properly hek, "fence, rail, gate," etc., and in this connection indicates an enclosed or palisaded town. In 1680, Schaenschentendeel appears—a pronunciation of Schoonehettendal, "Beautiful valley," or the equivalent of the German Schooneseckthal, "Beautiful corner or turn of a valley." The German Labadists, Jasper Bankers and Peter Sluyter, made no mistake in their recognition of the name when they wrote Schoon-echten-deel in their Journal in 1679-80, describing the town as a square set off by palisades. [FN-2] Unfortunately for the Dutch name it was conferred and came into use during the period of the transition of the province from the Dutch to the English, with the probability of its conversion to Mohawk-Dutch, as already noted. Certain it is that the name is not met in any form until after its introduction by the Dutch, and is not of record in any connection except at Schenectady, the statement by Brodhead, on the authority of Schoolcraft, that it was applied in one form, by the Mohawks, to a place some two miles above Albany, as "the end of a portage path of the Mohawks coming from the west," being without anterior or subsequent record, though possibly traditional, and it may be added that it was never the name of Albany, nor is there record that there ever was a Mohawk village "on the site of the present city of Albany," nor anywhere near it. The Mohawks did go there to trade and on business with the government and occupied temporary encampments probably. The occupants primarily were Mahicans. The evolution of the name from the original Dutch to its present form may be readily traced in the channels through which it has passed. Even though clouded by traditional and theoretical rendering, the truth of history will ever rest in Schoonehetstede (Schaenechstede) and in the interpretation which it was designed to express by the intelligent men who conferred it. It is not expected that the correction will be adopted, now that the term has passed to the domain of a "proper name." With the aroma of assumed Mohawk origin and the negative "beyond" clinging to it, it will remain at least as a harmless fiction, although the honor due to a Dutch ancestry would seem to warrant a different result. By ancient measurements Schenectady is "about nine miles (English) above the falls called Cahoes" (1792).
[FN-1] A considerable number of the early settlers had Indian wives. (Dominie Megapolensis wrote: "The Dutch are continually running after the Mohawk women.") The children, growing up with Indian relatives, among the tribes and with men speaking so great a variety of tongues, built up a patois of their own, the "Mohawk-Dutch," many words in it defying the dictionaries of the schools. Many words are untranslatable save by the context. (Hist. Schenectady Patent, 388.)
[FN-2] Memoirs Long Island Hist. Soc, i, 315.
Shannondhoi and Shenondohawah are record forms of the name of a section of Saratoga County now embraced in Clifton Park, Half-Moon, etc. It is a sandy plain running west from the clay bluffs on the Hudson to the foot of the mountain, and extends across the Mohawk into Schenectady County. The name is generic Iroquois, signifying "Great plain," and as such was their name for Wyoming, Pa., where it is written Schahandoanah (Col. Hist. N.Y., vi, 48), and Skehandowana (Reichel). Scanandanani, Schenondehowe, Skenandoah, and Shanandoah, are among other forms met in application. Skonowe is followed on Van der Donck's map of 1656, by the Dutch legend Schoon Vlaack Land, literally, "Fine, flat land," and for all these years the name has been accepted as meaning, "Great meadow," or "Great plain." The late Horatio Hale wrote: "The name is readily accounted for by the word Kahenta (or Kahenda), meaning 'plain'—frequently abridged to Kenta (or Kenda)—with the nominal prefix S and the augmentative suffix owa (or owana)." "The great flat or plain in Pennsylvania was called, in the Minsi dialect, 'M'chewomink, at (or on) the great plain.' From this word we have the modern name Wyoming. The Iroquois word for this flat was Skahentowane, 'Great meadow (or plain),' a term which was applied also to extensive meadows in other localities and became corrupted to Shenandoah." (Gerard.)
Quaquarionu, of record, Calendar Land Papers, p. 6: "Bounds of a tract of land above Schenectady purchased of the Mohawk Indians, extending from Schenectady three miles westward, along both sides of the river, ending at Quaquarionu, where the last Mohawk castle stands." The deed of same date (1672) reads: "The lands lying near the town of Schenhectady within three Dutch miles in compass on both sides of the river westward, which ends at Kinaquariones, where the last battle was between the Mohawks and the North Indians." (Col. Hist. N.Y., xiii, 465.) Canaquarioeny is the orthography in another deed. In Pearson's History of Schenectady: "Lands lying near the town of Schonnhectade within three Dutch miles [about twelve English miles] on both sides of the river westward, which ends at Hinquariones [Towareoune], where the last battle was between the Mohoax and North Indians." The last battle in that section of country explains the text. Father Pierron, in 1669, located the battle "In a place that was precipitous, . . . about eight leagues [French] east of Gandauague" (Caughnawaga), or about sixteen miles English, and modern authorities have added, "A steep rocky hill on the north side of the Mohawk, just west of Hoffman's Ferry, now called Towareoune Hill, east of Chucktanunda Creek, a stream which is supposed to have taken its name from the overhanging rocks of the hill." [FN] Dr. Beauchamp, on the authority of Albert Cusick, an educated Tuscarorian, translated: "Kinaquarioune, 'She arrow-maker,' the name of a person who resided there." Rev. Isaac Bearfoot, an educated Onondagian, especially instructed in the Mohawk dialect, and an educator on the Canada Reservation, supplied to W. Max Reid of Amsterdam, N.Y., the reading: "Ki-na-qua-ri-one, 'He killed the Bear,' or, the place where the Bears die, or any place of death. It seems to have been used to denote the place of the last great battle with the Mahicans." The battle referred to occurred on the 18th of August, 1669. An account of it is given in Jesuit Relations, iii, 137, by Father Pierron, the Jesuit missionary, who was then stationed at Caughnawaga. The war which was then raging was continued until 1673, when the Governor of New York succeeded in negotiating peace and by treaty "linked together" the opposing nations as allies of the English government, a relation which they subsequently sustained until the war of the Revolution, when the Mahicans united with the revolutionists.
[FN] In a deed of 1685 is the entry: "Opposite a place called Jucktumunda, that is ye stone houses, being a hollow rock on ye river bank where ye Indians generally lie under when they travel."
Onekee-dsi-enos is of record in a deed of land purchased by one Abraham Cuyler of Albany, in 1714, "from the native owners of the land at Schohare, on the west side of Schohare creek, beginning on the north by a stone mountain called by the Indians Onekeedsienos." (Cal. N.Y. Land Papers, 110.) The name is probably an equivalent of Bruyas' Onueja-tsi-entos, a composition from Onne'ja, "Stone"; tsi or dsi, augmentative, "Very hard," such as stones used for making hatchets, axes, etc., and entos, plural inflection—"very hard stones," or "where there are hard stones." The location has been claimed for Flint Hill at Klein, Montgomery County, which, it is said, the name correctly describes. Positive identification, however, can only be made from the lines of the survey of Cuyler's purchase. It has also been claimed that the Mohawk castle called Onekagoncka by Van Curler in 1635, and the Osseruenon of 1642, was located at Klein, about eight miles east of Schohare Creek. This claim is based on what is certainly an erroneous computation of Van Curler's miles' travel, but particularly on the location on Van der Donck's map of Carenay directly north of a small lake now in the town of Duane, Schenectady County. Van der Donck's map locations are merely approximative, however, and of no other value than as showing that the places existed. On an ancient map reprinted by the War Department at Washington, the lake and the castle are both located east of Schenectady. The old maps are from traders' descriptions in general terms.
Onuntadass, Onuntasasha, etc., "six miles west from Schoharie between the mountains of Schoharie and the hill called by the Indians Onuntadass" (Cal. N.Y. Land Papers), describes a hill or mountain—OnontÉ—with adjective termination es or ese, meaning "long" or "high." Jonondese, "It is a high hill." The hill has not been located. The name could be applied to any long or high hill.
Schoharie, now so written as the name of a creek and of a county and town, would properly be written without the i. The stream came into notice particularly after 1693-4, when the Tortoise tribe retreated from Caughnawaga and located their principal town on the west side of the stream a short distance south of its junction with the Mohawk, taking with them their ancient title of "The First Mohawk Castle," and where its location became known by the name of Ti-onondar-aga and Ti-ononta-ogen; but later from the location on the creek about sixteen miles above its mouth of what was known in modern times as "The Third Mohawk Castle," more frequently called "The Schohare Castle," a mixed aggregation of Mohawks and Tuscaroras who had been converted by the Jesuit missionaries and persuaded to remove to Canada, but subsequently induced to return. "A few emigrants at Schohare," wrote Sir William Johnson in 1763. In the same district was also gathered a settlement of Mahicans and other Algonquian emigrants. From the elements which were gathered in both settlements came what were, long known as the Schohare Indians. The early record name of the creek, To-was-sho'hare, was rendered for me by Mr. J. B. N. Hewitt, of the Bureau of Ethnology, T-yoc-skon-hÀ-re, "An obstruction by drift wood." [FN] In Colonial History, "Skohere, the Bear," means that the chief so called was of the Bear tribe. He was otherwise known by the title, "He is the great wood-drift."
[FN] "Schoharie, according to Brant, is an Indian word signifying drift or flood-wood, the creek of that name running at the foot of a steep precipice for many miles, from which it collected great quantities of wood." (Spofford's Gazetteer.)
Ti-onondar-aga and Tiononta-ogen are forms of the name by which the "First Mohawk Castle" was located after the Tortoise tribe was driven by the French from Caughnawaga in 1693. The castle was located on the west side and near the mouth of Schohare Creek, as shown by a rough map in Doc. Hist. N.Y., iii, 902, and also by a French Itinerary in 1757, in the same work, Vol. i, 526. [FN-1] For the protection of the settlement, the government erected, in 1710, what was known as Fort Hunter, by which name the place is still known. The settlement was ruled over for a number of years by "Little Abraham," brother of the Great King Hendrick of the "Upper Mohawk Castle," at Canajohare. Its occupants were especially classed as "Praying Maquas," and had a chapel and a bell and a priest of the Church of England. In the war of the Revolution they professed to be neutral but came to be regarded by the settlers as being composed of spies and informers. So it came about that General Clinton sent out, in 1779, a detachment, captured all the inmates, and seized their stock and property. [FN-2] There were only four houses—very good frame buildings—then standing, and on the solicitation of settlers, who had been made houseless in the Brant and Johnson raids, they were given to them. It was the last Mohawk castle to disappear from the valley proper.
Ti-onondar-Ága and Te-ononte-Ógen are related terms but are not precisely of the same meaning. The first has the locative particle ke, or acu, as Zeisberger wrote it, and the second, Ógen, means "A space between," or "between two mountains," an intervale, or valley, a very proper name for Schohare Valley. It is a generic composition and was also employed in connection with the "Upper (Third) Mohawk Castle" (1635-'66).
[FN-1] The settlement included "Some thirty cabins of Mohawk Indians" in 1757. as stated in the French Itinerary referred to, Rev. Gideon Hawley described it, in 1753, as on the southwest side of the creek "Not far from the place where it discharges its waters into Mohawk River." The place is still known as "Fort Hunter," although the fort and the Indian settlement disappeared years ago.
[FN-2] A detachment of one hundred men, sent out for that purpose, surprised the castle on the 29th of October, 1779, making prisoners of "Every Indian inmate." The houseless settlers took possession of the four houses and of all the stock, grain and furniture of the tribe. The tribe made claim for restitution on the ground of neutrality, which the settlers denied. They had come to hate the very name of Mohawk.
Kadarode, of record in 1693 as the name of a tract of land "Lying upon Trinderogues (Schohare) creek, on both sides, made over to John Petersen Mabie by Roode, the Indian, in his life time, [FN] principal sachem, by and with the consent of the rest of the Praying Indian Castle in the Mohawk country" (Land Papers, 61), is further referred to in grant of permission to Mabie, in 1715, to purchase additional land "known as Kadarode," on the east side of the creek, and also lands "adjoining" his lands on the west side of the stream. (Ib. 118.) By the DeWitt map of survey of 1790, Mabie's entire purchase extended east from the mouth of Aurie's Creek to a point on the east side of Schohare Creek, a distance of about four miles, the territory covering the presumed site of the early Mohawk castle called by different writers from names which they had heard spoken, Onekagoncka, Caneray, Osseruenon, and Oneugioure, now the site of the Shrine, "Our Lady of Martyrs." The Mohawk River, west of the long rapids, above and including the mouth of Schohare Creek, flows "in a broad, dark stream, with no apparent current," giving it the appearance of a lake—"a long stretch of still water in a river." The section was much favored by the Tortoise tribe, whose castle in 1635 and again in 1693-4 was seated upon it. The record name, Kadarode, has obviously lost some letters. Its locative suggests its derivation from Kanitare, "Lake," and -okte, "End, side, edge," etc. Van Curler wrote here, in 1635, Canowarode, the name of a village which he passed while walking on the ice which had frozen over the Mohawk; it was evidently on the side of the stream. Carenay or Kaneray, Van der Donck's name of the castle, may easily have been from Kanitare. The letters d and t are equivalent sounds in the Mohawk tongue. The aspirate k was frequently dropped by European scribes; it does not represent a radical element. The several record names which are met here is a point of interest to students.
[FN] Roode was living in 1683. An additional name was given to him in a Schenectady patent of that year, indicating that the name by which he was generally known was from his place of residence. He could easily have been a sachem in 1635.
Oghrackee, Orachkee, Oghrackie, orthographies of the record name of what is now known as Aurie's Creek, appear in connection with land patented to John Scott, 1722. In the survey of the patent by Cadwallader Colden, in the same year, the description reads: "On the south side of Mohawk's river, about two miles above Fort Hunter, . . . beginning at a certain brook called by the Indians Oghrackie, otherwise known as Arie's creek, where it falls into Maquas river." (N.Y. Land Papers, 164.) In other words the name was that of a place at the mouth of the brook. Near the brook at Auriesville, which takes its name from that of the stream, has been located the Shrine, "Our Lady of Martyrs," marking the presumed site of the Mohawk castle called by Father Jogues OsserueÑon, in which he suffered martyrdom in 1646. [FN] The Indian name, Oghrackie, has no meaning as it stands; some part of it was probably lost by mishearing. The digraph gh is not a radical element in Mohawk speech; it is frequently dropped, as in Orachkee, one of the forms of the name here. Omitting it from Colden's Oghrackie, and inserting the particle se or sa, yields Osarake, "At the beaver dam," from Osara, "Beaver dam," and locative participle ke, "At." (Hale.) This interpretation is confirmed, substantially, by the Bureau of Ethnology in an interpretation of Osseruenon which Father Jogues gave as that of the castle. W. H. Holmes, Chief of the Bureau, wrote me, under date of March 8, 1906, as has been above stated, "The term OsserueÑon (or OsserneÑon, Asserua, Osserion, Osserrinon) appears to be from the Mohawk dialect of the Iroquoian stock of languages. It signifies, if its English dress gives any approximation to the sound of the original expression, 'At the beaver dam.'" This expert testimony has its value in the force which it gives to the conclusion that the castle in which Father Jogues suffered was at or near Aurie's Creek. The relation between Megapolensis' Assarue and Jogues's Osseru is readily seen by changing the initial A in the former to O.
Aurie's, the present name of the stream, otherwise written Arie's, is Dutch for Adrian or Adrianus (Latin) "Of or pertaining to the sea." It is suggestive of the name Adriochten, written by Van Curler as that of the ruling sachem of the castle which he visited and called Onekagoncka in 1635. The only tangible fact, however, is that the stream took its present name from Aurie, a ruling sachem who resided on or near it.
In this connection the several names by which the castle was called, viz: Onekagoncka, Carenay or Caneray, OsserueÑon, Assarue, and OneugiourÉ, may be again referred to. As already stated, the "best expert authority" of the Bureau of Ethnology reads Onekagoncka as signifying, "At the junction of the waters," and OsserueÑon, in any of its forms, as signifying "At the beaver-dam." Possibly the names might be read differently by a less expert authority, but Oneka certainly means "Water," and Ossera means "Beaver-dam." Add the reading by the late Horatio Hale of Oghracke, "At the beaver-dam," and the locative chain is complete at the mouth of Aurie's Creek (Oghracke). Tribally, the names referred to one and the same castle, as has been noted, and the evidence seems to be clear that the location was the same. There is no evidence whatever that any other than one and the same place was occupied by the "first castle" between the years 1635 and 1667. It is not strictly correct to say that "castles were frequently removed." Villages that were not palisaded may have been frequently changed to new sites, but the evidence is that palisaded towns remained in one place for a number of years unless the tribe occupying was driven out by an enemy or by continued unhealthfulness, as the known history of all the old castles shows; nor were they ever removed to any considerable distance from their original sites.
Van Curler's description of the castle has been quoted. He did not say that it was palisaded, but he did call it a "fort," which means the same thing. Rev. Megapolensis wrote, in 1644: "These [the Tortoise tribe] have built a fort of palisades and call their castle Assarue." It was not an old castle when Van Curler visited it in 1635, or when Father Jogues was a prisoner in it in 1642, but in its then short existence it had had an incident in the wars between the Mohawks and the Mahicans of which there is no mention in our written histories. On his return trip Van Curler wrote that after leaving Onekagoncka and walking about "two miles," or about six English miles, his guide pointed to a high hill on which the immediately preceding castle of the tribe had stood and from which it had been driven by the Mahicans "nine years" previously, i.e. in 1627, when the war was raging between the Mohawks and the Mahicans of which Wassenaer wrote. It was obviously about that time that the tribe, retreating from its enemies, rallied west of Schohare Creek and founded the castle of which we are speaking, and there it remained until it was driven out by the French under De Tracey in 1666, when its occupants gathered together at Caughnawaga on the north side of the Mohawk, where they remained until 1693 when their castle was again destroyed by the French, and the tribe found a resting place on the west side of the mouth of Schohare Creek. The remarkable episode in the early history of the castle, the torture and murder of Father Jogues in 1646, is available in many publications. The location in Brodhead's and other histories of the castle in which he suffered as at Caughnawaga, is now known to be erroneous. Caughnawaga was not occupied by the tribal castle until over twenty years later.
[FN] The site of the Shrine was approved by the Society of Jesus mainly on examinations and measurements made by General John S. Clark, the locally eminent antiquarian of Auburn, N.Y., who gave the most conscientious attention to the work of investigation. The data supplied by Van Curler's Journal, which he did not have before him, may suggest corrections in some of his locations.
Senatsycrossy, written by Van Curler, in 1635, as the name of a Mohawk Village west of Canowarode, seems to have been in the vicinity of Fultonville, where tradition has always located one, but where General John S. Clark asserts that there never was one. It may not have remained at the place named for a number of years. Villages that were not palisaded were sometimes removed in a single night. Van Curler described it as a village of twelve houses. It was, presumably, the seat of a sub-tribe or gens of the Tortoise tribe. Its precise location is not important. A gens or sub-tribe was a family of the original stock more or less numerous from natural increase and intermarriages, and always springing from a single pair—the old, old story of Adam and Eve, the founders of the Hebrews. The sachem or first man of these gens was never a ruler of the tribe proper. They did sign deeds for possessions which were admitted to be their own, but never a treaty on the part of the nation.
Caughnawaga, probably the best known of the Mohawk castles of what may be called the middle era (1667-93), and the immediate successor of Onekagoncka of 1635, was located on the north side of the Mohawk, on the edge of a hill, near the river, half a mile west of the mouth of Cayuadutta Creek, in the present village of Fonda. The hill on which it was built is now known as Kaneagah, writes Mr. W. Max Read of Amsterdam. Its name appears first in French notation, in Jesuit Relations (1667), GandaouaguÉ. [FN] Contemporaneous Dutch scribes wrote it Kaghnawaga and Caughnawaga, and Greenhalgh, an English trader, who visited the castle in 1677, wrote it Cahaniaga, and described it as "about a bowshot from the river, doubly stockaded around, with four ports, and twenty-four houses." The most salient points in its history are in connection with its wars with the French and with the labors of the Jesuit missionaries, who, after the murder of Father Jogues and the destruction of the castle in which he suffered and the peace of 1667, were very successful, so much so that in 1671 the occupants of the castle erected in its public square a Cross, and a year later a very large number of the tribe under the lead of the famous warrior Krin, removed to Canada and became allies of the French. The members of the tribe who remained occupied the castle until the winter of 1693, when it was captured and burned by the French, and the tribe returned to the south side of the river and located on the flats on the west side of Schohare Creek, where they were especially known as "The Praying Maquaas," and where they remained until 1779, when they were dispersed by the Revolutionary forces under General Clinton. Caughnawaga is accepted as meaning "At the rapids," more correctly "At the rapid current." It is from the Huron radical Gannawa (Bruyas), for which M. Cuoq wrote in his Lexicon Ohnawagh, "Swift current," or very nearly the Dutch Kaghnawa; with locative particle -ge or -ga, "At the rapids." It is a generic term and is met of record in several places. As has been noted elsewhere, the rapids of the Mohawk extend at intervals fifteen in number from Schenectady to Little Falls, the longest being east of the mouth of Schohare Creek. The rapid or rift at Caughnawaga extends about half a mile.
[FN] The letters ou, in Gandaouaga and in other names, represents a sound produced by the Mohawks in the throat without motion of the lips. Bruyas wrote it 8. {sic ??} It is now generally written w—Gandawaga.
Cayudutta, modern orthography; Caniadutta and Caniahdutta, 1752. "Beginning at a great rock, lying on the west side of a creek, called by the Indians Caniadutta." (Cal. Land Papers, 270.) The name was that of the rock, from which it was extended to the stream. It was probably a rock of the calciferous sandstone type containing garnets, quartz and flint, which are met in the vicinity. "The name is from Onenhia, or Onenya, 'stone,' and Kaniote, 'to be elevated,' or standing" (Hale). [FN] Dr. Beauchamp translated the name, "Stone standing out of the water." The meaning, however, seems to be simply, "Standing stone," or an elevated rock. Its location is stated in the patent description as "lying on the west side of the creek." The place is claimed for Fulton County. (See Caughnawaga.)
[FN] The same word is now written as the name of the Oneida nation. Van Curler's trip, in 1635, extended to the castle of the Oneidas, which he called' Enneyuttehage, "The standing-stone town." (Hale.)
Canagere, written by Van Curler, in 1635, as the name of the "Second Castle" or tribal town, was written Gandagiro by Father Jogues, in 1643; Banigiro by Rev. Megapolensis; Gandagora in Jesuit Relations in 1669, and Canagora by Greenhalgh in 1677. The several orthographies are claimed to stand for Canajohare, from the fact that the castle was "built on a high hill" east of Canajohare Creek. It was, however, the castle of the Bear tribe, the Ganniagwari, or Grand Bear of the nation, and carried its name with it to the north side of the Mohawk in 1667. Ganniagwari and Canajohare are easily confused. The creek called Canajohare gave a general locative name to a considerable district of country around it. It took the name from a pot-hole in a mass of limestone in its bed at the falls on the stream about one mile from its mouth. Bruyas wrote "Ganna-tsi-ohare, laver de chaudiere" (to wash the cauldron or large kettle). Rev. Samuel Kirkland, the noted missionary to the Oneidas, wrote the same word "Kanaohare, or Great Boiling Pot, as it is called by the Six Nations." (Dr. Dwight.) The letter j stands for tsi, augmentative, and the radical ohare means "To wash." (Bruyas.) The hole was obviously worn by a round stone or by pebbles, which, moved by the action of the current, literally washed the kettle. Van Curler described the castle as containing "sixteen houses, fifty, sixty, seventy, or eighty paces long, and one of five paces containing a bear," which he presumed was "to be fattened." No matter what may be said in regard to precise location, this castle was east of Canajohare Creek.
Sohanidisse, a castle so called by Van Curler, and denominated by him as the "Third Castle," is marked on Van der Donck's map Schanatisse. It is described by Van Curler as "on a very high hill," west of Canajohare Creek, was composed of thirty-two long houses, and was not enclosed by palisades. "Near this castle was plenty of flat land and the woods were full of oak trees." The "very high hill" west of Canajohare Creek and the flat lands remain to verify its position. It is supposed to have been the castle of the Beaver tribe—a sub-gens.
Osquage, Ohquage, Otsquage, etc., was written by Van Curler as the name of a village of nine houses situated east of what has been known since 1635 as Osquage or Otsquage Creek. The chief of the village was called "Oguoho, that is Wolf." Megapolensis wrote the same term Okwaho; Van Curler later wrote it Ohquage, and in vocabulary "Okwahohage, wolves," accessorily, "Place of wolves." From the form Osquage we no doubt have Otsquage or Okquage.
Cawaoge, a village so called by Van Curler, was described by him as on a "very high hill" west of Osquage. On his return trip he wrote the name Nawoga; on old maps it is Canawadoga, of which Cawaoge is a compression, apparently from Gannawake. For centuries the name has been preserved in Nowadaga as that of Fort Plain Creek.
Tenotoge and Tenotehage, Van Curler; t' Jonoutego, Van der Donck; Te-onont-ogeu, Jogues; Thenondigo, Megapolensis—called by Van Curler the "Fourth Castle" and known later as the castle of the Wolf tribe, and as the "Upper Mohawk Castle," was described by Van Curler as composed of fifty-five houses "surrounded by three rows of palisades." It stood in a valley evidently, as Van Curler wrote that the stream called the Osquaga "ran past this castle." On the opposite (east) side of the stream he saw "a good many houses filled with corn and beans," and extensive flat lands. It was undoubtedly strongly palisaded to defend the western door of the nation as was Onekagoncka on the east. Te-onont-ogen, which is probably the most correct form of the name, means "Between two mountains," an intervale or space between, from Te, "two"; -ononte, "mountain," and -ogen, "between." The same name is met later at the mouth of Schohare Creek. General John S. Clark located this castle at Spraker's Basin, thirteen miles (railroad) west of Auriesville and three miles east of Nowedaga Creek. The correctness of this location must be determined by the topographical features stated by Van Curler and not otherwise. General Clark did an excellent work in searching for the sites of ancient castles from remaining evidences of Indian occupation, but the remaining evidence of names and topographical features where they are met of record must govern. In this case the creek that "ran past the door of this castle," is an indisputable mark. The French destroyed the castle in October, 1666. In the account of the occurrence (Doc. Hist. N.Y., ii, 70) it is described as being surrounded by "A triple palisade, twenty feet in height and flanked by four bastions." The tribe did not defend their possession, only a few old persons remaining who were too feeble to follow the retreat of the warriors and kindred. The tribe rebuilt the castle on the north side of the Mohawk under the name of Onondagowa, "A Great Hill." The French destroyed it again in 1693, and the tribe returned to the south side of the river and located on the flat at the mouth of the Nowadaga or Fort Plain Creek, where the government built, in 1710, Fort Hendrick for its protection, and where it became known as the Upper or Canajohare Castle.
Aschalege, Oschalage, Otsgarege, etc., are record forms of the name given as that of the stream now known as Cobel's Kill, a branch of Schohare Creek in Schohare County. Morgan translated it from Askwa or Oskwa, a scaffolding or platform of any kind, and ge, locative, the combination yielding "At or on a bridge." Bruyas wrote Otserage, "A causeway," a way or road raised above the natural level of the ground, serving as a passage over wet or marshy grounds. Otsgarage is now applied to a noted cavern near the stream in the town of Cobel's Kill.
Oneyagine, "called by the Indians Oneyagine, and by the Christians Stone Kill," is the record name of a creek in Schohare County. J. B. N. Hewitt read it from Onehya (Onne'ja, Bruyas), "stone"; Oneyagine, "At the broken stone," from which transferred to the stream.
Kanendenra, "a hill called by the Indians Kanendenra, otherwise by the Christians Anthony's Nose"—"to a point on Mohawk River near a hill called by the Indians Kanandenra, and by the Christians Anthony's Nose"—"to a certain hill called Anthony's Nose, whose point comes into the said river"—"Kanendahhere, a hill on the south side of the Mohawk, by the Christians lately called Anthony's Nose"—now known as "The Noses" and applied to a range of hills that rises abruptly from the banks of the Mohawk just below Spraker's. The name is an abstract noun, possessing a specialized sense. The nose is the terminal peak of the Au Sable range. The rock formation is gneiss, covered by heavy masses of calciferous limestone containing garnets. "Anthony's Nose," probably so called from resemblance to Anthony's Nose on the Hudson.
Etagragon, now so written, the name of a boundmark on the Mohawk, is of record "Estaragoha, a certain rock." The locative is on the south side of the river about twenty-four miles above Schenectady. (Cal. N.Y. Land Papers, 121.) The name is an equivalent of Astenra-kowa, "A large rock." Modern Otsteara-kowa, Elliot.
Astenrogen, of record as the name of "the first carrying place," now Little Falls, is from Ostenra, "rock," and ogen, "divisionem" (Bruyas), literally, "Divided or separated rock." The east end of the gorge was the eastern boundmark of what is known as the "German Flats," which was purchased and settled by a part of the Palatine immigrants who had been located on the Livingston Patent in 1710. The patent to the Germans here was granted in 1723. The description in it reads: "Beginning at the first carrying place, being the easternmost bounds, called by the natives Astenrogen, running along on both sides of said river westerly unto Ganendagaren, or the upper end [i.e. of the flats, a fine alluvial plain on both sides of the river], [FN] being about twenty-four miles." (Cal. N.Y. Land Papers, 182.) The passage between the rocks, now Little Falls, covered a distance of "about three-quarters of a mile" and the rapids "the height of thirty-nine feet," according to the survey of 1792. The Mohawk here breaks through the Allegheny ridge which primarily divided the waters of the Ontario Basin from the Hudson. The overflow from the basin here formed a waterfall that probably rivaled Niagara and gradually wore away the rock. The channel of the stream was very deep and on the subsidence of the ice sheet, which spread over the northern part of the continent, became filled with drift. The opening in the ridge and the formation of the valley of the Mohawk as now known are studies in the work of creation. The settlements known as the German Flats were on both sides of the river. The one that was on the north side was burned by the French in the war of 1756-7. It was then composed of sixty houses. The one on the south side was known as Fort Kouari and later as Fort Herkimer. The district shared largely in the historic events in the Mohawk Valley during the Revolution. There are very few districts of country in the nation in which so many subjects for consideration are centered.
[FN] Ganendagraen is probably from Gahenta (Gahenda), "Prairie."
