Hey H&L welcome back bro! Yeah, I was getting sensi from this guy, for about 10 years. Always, I would compliment him on the bud, but occasionally complain about no seeds. He kept giving me strange looks because I was the only one complaining about this awesome bud lol! I think he figured out that I'm a serious med user, from all the time talking about different strains. Always kush this, or durban that etc etc.

So, one day, a few months back, he hands me this zip with a few seeds in the bud. He said, "I hope this helps with the arthritis and back spasms". He knows all about my medical problems, and my bro's too, because at one time, we all worked in the same facility. I have IBS/Crohns as well, and my bro suffers from chronic fibromialgia(sp)...leg pains. I asked him if I could work with the seeds and do what I wanted with them. He said, "of course you can. That's why I gave you some seeds. You've been asking for 10 years"

Now this guy, suffered a broken back, while on a job, working steel construction. So he knows about pain. He's been smoking this same strain for 15 years or so, and his family has been growing it for at least 3 generations. This is the real deal, handed down from his grandfather, to his father, and to him. If I didn't talk to him all the time, about medical mj, I don't think he would have ever offered me seeds, or permission to reproduce the line. He knows I grew outdoors before, but I never let on about the indoor thing.

So yeah, I'm honored.

[OG bub]

this thread has been copied to the HTC test grows setion, for obsevation of future test grows.

bub.

[lovelightpower]

hey, nice to hear you practice meditation.
i practice vipassana meditation, i go away to do 10 day silent retreats occasionally which are pretty hardcore. 10 days no talking, eye contact, reading, writing, listening to music or having contact with the outside world.
i just had my friend staying with me who is absolutely dedicated to meditation, he honestly spends every spare moment meditating. he's been getting into krisha as well, so i've been doing a bit of chanting with him as well.
what type of meditation do you do?

i've tried meditating with plants, reiki on plants and chanting.
all these techniques work i feel. also watering with crystal infusion water.

looking forward to you first scoom run, i wonder how many generations that strain has been handed down father to son. maybe beyond modern recorded time?

i'm walking from glastonbury to stonehenge in a few days
i love walking in the steps of my ancestors.

Girl is lookin' good!



I think I got one more girl coming..........fooled me into believing she was a male!

https://senecaindians.com/seneca_tribal.htm

History

The Seneca were the largest of the 5 tribes which comprised the Iroquois League or the Five Nations. Along with the Seneca, the Iroquois (Haudenosaunee) League includes the Oneida, Mohawk, Onondaga, and Cayuga. Later the Tuscarora, or "shirt wearing people" became the 6th Nation to join the confederacy, fleeing from British occupied North Carolina. Today, nearly 10,000 Seneca live on reservations in Western New York; the Cattargaurus, Allegany, and Tonawanda reservations, with some also settled in Oklahoma, and Ontario, Canada; they ore the only Nation to own a U.S. city, Salamanca, which is situated on land owned by the Allegany Indian reservation.

At the time of the formation of the Iroquois League, the five tribes occupied territory from the East to the West, the Seneca being the "keepers of the western door". The official language of the Seneca is Ogwehoweh, in which their name translates to O-non-dowa-gah, or "great hill people."; from which their creation myth said they had originated.

The historical Seneca tribe occupied territory from the Genesee River to Canandaigua Lake in Western New York, living in long houses on the riverside. The sedentary tribe's villages were well fortified with wooden stake fences, just one of their many industrious undertakings. They relied heavily on agriculture for food, growing the three sisters: corn, squash, and beans, which they referred to as deohako, "the life supporters"; in addition to raising crops, the Seneca men would hunt in the Fall, and fish in the Spring.

War and Politics

The Seneca were also great conquerors, highly skilled at warfare, and having been given guns by the Dutch colonists, were fierce adversaries to any other tribe who tried to resist their takeover. One of the distinctive features of the Iroquois warriors' appearance was their hair, which they kept shaved in "Mohawk" fashion, and their heavily tattooed bodies. Iroquois warriors were also believed to have participated in ritual cannibalism, and were also know to torture their prisoners.

Ironically, Iroquois politics were the most sophisticated in all of the North-American Native cultures; the Seneca, with the exception of one tribe (The Tonawanda), having adopted a democratic form of government after years of questionable leadership by Chiefs who had come into their positions out of lineage rather than virtue. The Seneca women were in charge of elections, and decided who was to become tribal leader, Leaders usually held their posts for life, but could be removed if they became corrupt or proved to be incompetent; the Seneca political system also included a constitution, which is believed to have been the model for the American constitution.

Red Jacket

One of the Seneca's most important leaders was a man named "Red Jacket"; he was a great orator, and left us with many memorable quotes such as "Most powerful is he who has himself in his own power. The sun also shines on the wicked.", and "It is another's fault if he be ungrateful; ."but it is mine if I do not give." Red Jacket was a strong defender of the Seneca heritage, opposed to assimilation by the whites, especially with the missionaries who tried to impose Christianity on the Seneca. Despite his opposition to cultural assimilation, Red Jacket did want to live in peace with the whites, and even fought alongside the British during the American Revolutionary war.

Red jacket was so named because he was given a red coat by one of the British officers he had served with. Because of his great skills as a speaker, Red Jacket served as official spokesman for the Iroquois League, and was instrumental in negotiation between them and the Americans after the war ended. This earned him the Seneca name Sagoyewatha meaning "He who keeps them awake." Red Jacket died of cholera on the Buffalo Creek reservation; a monument erected in his honor now stands in Buffalo, New York.

Other Seneca

Another Seneca tribe you will see mentioned are the Ohio Seneca. Although they did speak Ogwehoweh, they are not part of the Iroquois League, the reason being their joining the Algonquin Indian tribes, even going as far as fighting alongside them against some of the New York Iroquois, who had been persecuting them, trying to take over their villages.

The Ohio Seneca were just a few of the many tribes who had been oppressed by the Iroquois, most had not been so lucky, having been taken over, and integrated into Iroquois society; a clever way of ensuring that the remnants of the tribes they had conquered would not rise up against them. Even though they would adopt new members into their fold, they would only offer partial membership, enforcing a cultural chain of command which would keep the newly integrated tribe members from feeling entirely comfortable. The Iroquois offered membership to several tribes including the Lenape, and the mighty Algonquin.

In closing

These are just highlights in the rich and fascinating history of the Seneca and Iroquois, perhaps one of the most complex and sophisticated Native cultures to have ever lived on the North-American continent. Their politics, engineering skills, and proficiency at warfare will ensure that stories will be told for ages to come, and their heritage will never be lost. let us end this page with a few words from Red Jacket:

"Know that we are eager to share our gifts, in the name of love.
Kindness is a language the deaf can hear and the dumb can understand."

https://www.accessgenealogy.com/nativ...cayugahist.htm

Cayuga (Kwĕñio'gwĕb;, the place where locusts were taken out--Hewitt). A tribe of the Iroquoian confederation, formerly occupying the shores of Cayuga Lane, NY. Its local council was composed of 4 clan phratries, and this form became the pattern, tradition says; of that of the confederation of the Five Nations of the Iroquois, in which the Cayuga had 10 delegates. In 1660 they were estimated to number 1,500 and in 1778, 1,100. At the beginning of the American Revolution a large part of the tribe removed to Canada and never returned, while the rest were scattered among the other tribes of the confederacy,
Soon after the Revolution these latter sold their lands in New York; some went to Ohio, where they joined other Iroquois and became known as the Seneca of the Sandusky. These are now in Indian Territory; others are with the Oneida in Wisconsin; 175 are with the Iroquois still in New York, while the majority, numbering 700-800, are on the Grand River Reservation, Ontario. In 1670 they had three villages, Goiogouen, Tiohero, and Onnontare. Goiogouen was the principal village; Gayagaanha, given by Morgan, was their chief village in modern times. Their other villages of the modern period according to Morgan, were Ganogeh, Gewauga, and Neodakheat. Others were Chonodote, Gandaseteigon, Kawauka, Kente, Oneniote and Onyadeakahyat. Their clans were those common to the Iroquois.

https://oneida-nation.net/BRHISTORY.HTML

A Brief History of the Oneida Indian Nation

In the beginning, this place was only darkness and water until the time when a woman fell from the sky world. Water creatures dwelling here, concerned for the woman's safety, created this land as a platform for the woman with turtle agreeing to hold the land upon his back, which became known as Mother Earth.

Thus begins the ancient Oneida creation story, expressing the Oneidas' understanding of how they came into this world. The creation story continues explaining that the woman who had fallen was pregnant and gave birth to a daughter, who in turn would eventually bear twin sons and die in childbirth. The twins exhibited polarities of character -- one was Dark Minded, the other of the Good Mind. From the daughter's body grew the corn, beans and squash, which are known as the sustainers of life.

The twins eventually battled and the Good Minded twin was victorious. The Dark Minded twin had favored the nomadic way of life, moving with the seasons -- hunting and gathering wild foods. The introduction and cultivation of corn replaced the nomadic way of life.

Archeological studies suggest that native peoples have lived in Oneida County for approximately 10,000 years -- first, as hunters and gatherers, later establishing permanent settlements in villages. Their homes were longhouses made from bark about 20 feet wide and 100 feet or more in length.Oneida County is filled with reminders of its namesake. Numerous streets, businesses and villages bear the proud name of "Oneida". But who are the Oneida or Onyotaa:ka -- the People of the Standing Stone? They have lived in this area since time immemorial and have been good neighbors, friends and allies. Oneida soldiers served in all of the wars with the United States from then up to this day. From the formation of the United States to the present day, Oneidas have played a major role in the county's and country's development.

Members of the Oneida Indian Nation have inhabited the lands comprising Oneida County and beyond for millennia. The Nation's ancestral land in New York State reached from the St. Lawrence River in the north to what is now the Pennsylvania border to the south. Together with the Mohawk, Cayuga, Onondaga, Seneca and Tuscarora, the Oneida Nation was a part of the Iroquois Confederacy -- or more properly in the Oneida language, the Haudenosaunee (Iroquois is of French derivation and has a negative connotation to many Haudenosaunee people.)

The confederacy was formed centuries ago when the Peacemaker brought his message of unity to the disparate nations, creating the most famous Native American government on the continent. The confederacy had a profound affect upon colonial American history, greatly influencing the founding fathers of the United States. It is recorded that the principles of the confederacy attracted the colonial leaders because it posed as a model for a confederation which respected its members' independence while simultaneously promoting justice and equal rights for all.

The Peacemaker, who was accompanied by Hiawatha and with his aid urged the nations to be joined in cooperation, also brought the message the Haudenosaunee refer to as the Great Law. Under the Great Law of Peace, the nations became of one blood -- addressing one another as family members. Chiefs of the nations became members of the Confederacy's deliberative assembly.

Through the tenets of the Great Law, members of each Nation were divided into clans which are determined matrilineally. The Oneida Nation has three clans, Bear, Turtle, and Wolf. Leaders of each clan are nominated by the women of each clan, and then presented to and approved by all the Nation's clans. In the 1600s, when the Europeans first began to penetrate Oneida lands, the Nation sought peaceful co-existence, as the Great Law requires. Europeans were originally hoping to find gold, silver, spices or sugar -- items not indigenous to the region. Beaver pelts, however, were readily available, and highly sought after in Europe for hats. The Oneidas, and other Haudenosaunee, began trading the pelts and other furs for brass kettles, spun cloth and iron tools.

Due to these interactions, a Covenant Chain was forged between the Haudenosaunee and the Dutch and later the British, which was an alliance based upon mutual respect, defense and trade.

But the peace was to prove short-lived, as the disgruntled colonists sought to extricate themselves from British rule. The Oneidas and Tuscaroras allied themselves with the colonists while the other members of the Confederacy sided with the British. The Oneidas were the first allies to the colonists' cause.

Oneidas fought bravely at major battles of the Revolutionary War. One of the bloodiest battles took place in present day Oneida County, the Battle of Oriskany. This battle was to prove decisive in the outcome of the war. On Aug. 6, 1777, under the command of Gen. Herkimer, a large group of Oneidas and the colonial militia were able to stop the advance of a British expeditionary force marching from the Great Lakes under Gen. St. Leger, who was attempting to move east and join Gen. Burgoyne and his forces, who were marching south from Canada. If the two forces had united, they could have successfully divided the colonies in half.

However, this union was not to be. While more than 500 people died in the opening volley of the battle, and Gen. Herkimer would meet his demise, the battle was considered a military victory for the colonists. The Oneidas and colonists prevented the British forces from joining, a pivotal event that contributed to Burgoyne's loss at the Battle of Saratoga.

Several Oneidas distinguished themselves on that August day, among them Han Yerry. This Oneida man fought valiantly, even after withstanding an injury. With the aid of his wife -- who loaded his gun -- Han Yerry continued to shoot at the enemy. His wife, one of his sons and his half-brother also fought with valor. Han Yerry was wounded as a result of the battle, but his wife escaped and spread the word of the terrible slaughter. Although the colonists were defeated at Oriskany, with the help of the Oneidas, they ultimately won the campaign. They, and their colonial allies, are honored at the Oriskany Battlefield Historic Site located on Rte. 69 near the Village of Oriskany just east of Rome. But, this was not an isolated instance of Oneida valor during the War of Independence.

In the treacherous winter of 1777-78, George Washington's troops were freezing and starving at their encampment at Valley Forge. Oneida Chief Skenandoah and several other Oneidas carried 600 bushels of corn to aid their colonial allies. They were accompanied by an Oneida woman, Polly Cooper, who taught Washington's starving soldiers how to properly prepare the corn. Because she would not accept payment, a shawl and a bonnet were given to her as tokens of appreciation for her kindness by Martha Washington. The shawl remains a major treasure of the Oneida Nation today and in recent years, has been on display at least once each year at the Nation's Shako:wi Cultural Center on Rte. 46 in Oneida.

Because of their allegiance to the colonists, the Oneidas suffered retribution from the other members of the Confederacy after the war. In 1779, the Oneida fortress, which was a principal village at what now is Oneida Castle, was destroyed. The Oneidas had to seek food and shelter elsewhere in the Mohawk Valley. They endured great suffering living as virtual refugees, until they ultimately returned to their homeland in 1784.

Ten years later, through the paramount 1794 Treaty of Canandaigua, the Oneidas received special protection for their lands, which included many acres in Oneida County and continued recognition of the Nation's sovereignty. The Oneidas' agreement varied from that accorded other nations of the Confederacy, due to the Oneidas' alliance with the United States from its inception. The treaty states: "Whereas, in the late war between Great Britain and the United States of America, a body of the Oneida ... Indians, adhered faithfully to the United States, and assisted them with their warriors ... And as the United States in the time of their distress, acknowledged their obligations to these faithful friends and promised to reward them ..."

This treaty is held sacred by the Oneidas and is commemorated by the yearly allocation of treaty cloth to Oneida Members from the federal government. To the Oneidas, the treaty cloth is continued affirmation that the agreement between the United States and the Oneida Nation remains intact.

Unfortunately, through a series of unscrupulous "treaties" orchestrated by New York State immediately following the Revolutionary War, the promises made by the federal government, to preserve and protect the rights of the Oneidas to their ancestral lands, were ignored. One Oneida leader, Good Peter, made a poignant address, referring to New York State's attempts to claim Oneida lands: "The voice of the birds from every quarter cried out You have lost your country -- You have lost your country -- You've lost your country! You have acted unwisely and done wrong.' And what increased the alarm was that the birds who made this cry were white birds."

The Haudenosaunee lands were considered a major stepping stone to the way west with Oneida lands especially attractive to the growing United States. One integral land area was the "Oneida carry" -- a critical portage linking the Mohawk River to Oneida Lake. Access to Oneida Lake would in turn allot passage to the Great Lakes and western expansion. Gradually, the Oneidas' homeland decreased until the 6 million acre ancestral homeland diminished to a mere 32 acres. In the 1830s a large number of Oneidas relocated to Wisconsin or Canada. This exodus was preceded by individual Oneidas selling lands which belonged to the Oneida Nation -- land which individual Members had no right to sell. However, many Oneidas refused to abandon their ancestral land for any price and remained in New York State with the Oneida Nation.

Years of poverty followed for the Oneidas who kept the sacred fire of the homeland burning. But a core group of committed persistent people kept the dream of regaining the lands illegally taken from the Nation alive. Mary Cornelius Winder was one of these people. Unhappy with the treatment many Oneidas endured while living on the Onondaga Reservation, Mary sought federal recognition for the Oneidas' plight and return of the Nation's lands. For over 30 years, Mary Winder persisted in an active letter writing campaign seeking to regain Nation lands. At great personal sacrifice, she traveled to Washington to try to remedy the wrongs done to the Oneida People. Because of Mary Winder, and those Oneidas who contributed to those efforts, the Nation is reacquiring its ancestral homelands in Oneida and Madison counties. In two separate decisions dated 1974 and 1985, the Supreme Court ruled the New York State treaties were illegal and that the Oneida Nation could seek to redress these illegal acts.

The Nation, after fruitless years of negotiations, decided not to wait for the land claim settlement to regain its ancestral lands and launched an economic drive that started with bingo in a trailer and has grown into the Turning Stone Casino Resort, featuring some of the most exciting gaming in the Northeast, a 285-room luxury hotel, championship golf complex and academy, first-class entertainment, specialty retail shops and gourmet dining.

With the Nation's new-found prosperity, it once again is involved in the area's victories, this time involved in an economic resurgence. The Oneida Nation is a major force behind the economic rebound in Oneida County and the Mohawk Valley. In an area decimated by business and military base closings, the Nation is offering Oneida County and its citizens an economic revival. The Nation remains a constant in the area -- and is here to stay.

Because of the thriving Turning Stone Casino Resort located in Verona and 15 other diverse enterprises of the Nation's, the area is beginning to enjoy an economic rebound. The Nation is the largest employer in Oneida and Madison counties with an employment base reaching 5,000 within the next 18 months.

The revenue from these enterprises is being used in more than 60 programs and services offered to Oneida Nation Members. Housing, education and health insurance benefits are but a few of the advantages the Nation is now able to offer its Members.

The greater community is also reaping benefits from the Nation's success. Not only is the Nation providing employment opportunities, it also is helping the surrounding communities in a monetary way. Through the Silver Covenant Chain Education Grants, the Oneida Nation compensates area school districts for tax revenues lost -- because of its non-taxable status as a sovereign Nation -- when the Oneidas reacquire lands. The Vernon-Verona-Sherrill District in Oneida County is just one of the recipients.

Allies in war and peace, the Oneida Indian Nation continues to hold tight to its covenants with the United States. Its interest in Oneida and Madison counties parallels the interest of the rest of the region's inhabitants -- ensuring the future of the faces yet unborn.

The idea of the confederacy is believed by some historians to have helped forge the precepts of the United States Constitution, having influenced both Thomas Jefferson and Benjamin Franklin.

Visit our Men's Council and Clan Mothers >>

https://www.accessgenealogy.com/nativ...ondagahist.htm

Onondaga (Onoñtǎ’′ge‘,'on, or on top of, the hill or mountain'). An important tribe of the Iroquois confederation, formerly living on the mountain, lake, and creek bearing their name, in the present Onondaga county, N. Y., and extending northward to Lake Ontario and southward perhaps to the waters of the Susquehanna. In the Iroquois councils they are known as Hodiseñnageta, 'they (are) the name bearers.' Their principal village, also the capital of the confederation, was called Onondaga, later Onondaga Castle; it was situated from before 1654 to 1681 on Indian hill, in the present town of Pompey, and in 1677 contained 140 cabins. It was removed to Butternut creek, where the fort was burned in 1696. In 1720 it was again removed to Onondaga creek, and their present reserve is in that valley, a few miles south of the lake (Beauchamp, inf'n, 1907).
The Onondaga of Grand River reservation, Canada, have 9 clans, namely:
Wolf,
Tortoise (Turtle?),
Bear,
Deer,
Eel,
Beaver,
Ball,
Plover (Snipe?), and
Pigeonhawk.
The Wolf, Bear, Plover, Ball, and Pigeonhawk clans have each only one federal chiefship; the Beaver, Tortoise, and Eel clans have each two federal chiefships, while the Deer clan has three. The reason for this marked difference in the quotas of chiefships for the several clans is not definitely known, but it may be due to the adoption of groups of persons who already possessed chiefship titles. In federal ceremonial and social assemblies the Onondaga by right of membership therein take their places with the tribal phratry of the "Three Brothers," of which the Mohawk and the Seneca are the other two members; but in federal councils-those in which sit the federal representatives of all the five (latterly six) Iroquois tribes-the Onondaga tribe itself constitutes a tribal phratry, while the Mohawk and the Seneca together form a second, and the Oneida and the Cayuga originally, and latterly the Tuscarora, a third tribal phratry. The federal council is organized on the basis of these three tribal phratries. The functions of the Onondaga phratry are in many respects similar to those of a judge holding court with a jury. The question before the council is discussed respectively by the Mohawk and Seneca tribes on the one side, and then by the Oneida, the Cayuga, and, latterly, the Tuscarora tribes on the other, within their own phratries. When these two phratries have independently reached the same or a differing opinion, it is then submitted to the Onondaga phratry for confirmation or rejection. The confirmation of a common opinion or of one of the two differing opinions makes that the decree of the council. In refusing to confirm an opinion the Onondaga must show that it is in conflict with established custom or with public policy; when two differing opinions are rejected the Onondaga may suggest to the two phratries a course by which they may be able to reach a common opinion; but the Onondaga may confirm one of two differing opinions submitted to it. Each chieftain has the right to discuss and argue the question before the council either for or against its adoption by the council, in a speech or speeches addressed to the entire body of councilors and to the public.
Champlain related that in 1622 the Montagnais, the Etchemin, and the Hurons had been engaged for a long time in seeking to bring about peace between themselves and the Iroquois, but that up to that time there was always some serious obstacle to the consummation of an agreement on account of the fixed distrust which each side had of the faith of the other. Many times did they ask Champlain himself to aid them in making a firm and durable peace. They informed him that they understood by making a treaty that the interview of the ambassadors must he amicable, the one side accepting the words and faith of the other not to harm or prevent them from hunting throughout the country, and they on their side agreeing to act in like manner toward their enemies, in this case the Iroquois, and that they had no other agreements or compacts precedent to the making of a firm peace. They importuned Champlain many times to give them his advice in this matter, which they promised faithfully to follow. They assured him that they were then exhausted and weary of the wars which they had waged against each other for more than fifty years, and that, on account of their burning desire for revenge for the murder of their kin and friends, their ancestors had never before thought of peace. In this last statement is probably found approximately the epoch of that historic feud mentioned in the Jesuit Relation for 1660 (chap. II) and by Nicholas Perrot, which made the Iroquois tribes, on the one hand, and the Algonkin on the Ottawa and St Lawrence rivers, on the other, inveterate enemies, although this may have been but a renewal and widening of a still earlier quarrel. In 1535 Cartier learned from the Iroquoian tribes on the St Lawrence that they were continually tormented by enemies dwelling to the southward, called Toudamani (probably identical with Tsonnontouan, or Seneca, a name then meaning 'Upper Iroquois'), who continually waged war on them.
In Sept. 1655 the Onondaga sent a delegation of 18 persons to Quebec to confer with Governor de Lauson and with the Algonkin and Hurons. The Onondaga spokesman used 24 wampum belts in his address; the first 8 were presents to the Hurons and the Algonkin, whose leading chiefs were there; each present had its own particular name. The Onondaga professed to speak for the "four upper Iroquois nations," namely, the Seneca, Cayuga, Oneida, and Onondaga, thus leaving only the Mohawk, the "lower Iroquois, from this peace conference, but the Onondaga speaker promised to persuade the Mohawk to change their minds and to make peace. The Onondaga asked for priests to dwell among them and for French soldiers to aid them in their war against the Erie.
In May 1657, 10 years after the dispersion of the Hurons from their motherland, the Onondaga sought by the giving of numerous presents and by covert threats of war to persuade the Hurons who had fled to the vicinity of Quebec to remove to their country and to form with them a single people. The Mohawk and the Seneca also were engaged in this business. Finally, the Hurons were forced to submit to the persistent demands of the Iroquois tribes.
In 1686 the Onondaga were at war against the Chererrnons (Shawnee?). They were divided into two bands, one of 50 and another of 250, 50 of the latter being from other tribes. But in 1688 the Onondaga were much under French influence and were regarded as the chief among the Iroquois tribes.
In 1682, at Albany, the Onondaga, with the Mohawk, the Oneida, the Cayuga, and the Seneca, entered into a treaty of peace with the commissioners from the colony of Maryland, who contracted not only for the white settlers, but also for the Piscataway Indians.
With the exception of a part of the Seneca, the Onondaga were the last of the five tribes originally forming the League of the Iroquois to accept fully the principles of the universal peace proposed by Dekanawida and Hiawatha.
Early in 1647 a band of Onondaga on approaching the Huron country was defeated by a troop of Huron warriors, the Onondaga chief being killed and a number taken prisoners. Among the latter was Annenraes, a man of character and authority among the Onondaga. In the following spring he learned that some of the Hurons who had been bitterly disappointed because his life had been spared intended to kill him. To some of his Huron friends he related what he had heard, and that he intended to escape to his own country. His resolution, with the reason for making it, having been reported to the leading Huron chiefs of the council, they concluded to aid him in his purpose, trusting that he would render them some valuable service in return. Giving him some presents and provisions, they sent hin off secretly at night. Crossing Lake Ontario, he unexpectedly encountered 300 Onondaga making canoes to cross the lake for the purpose of avenging his death (believing he had been killed by the Hurons), and awaiting the arrival of 800 Seneca and Cayuga re-enforcements. His countrymen regarded Annenraes as one risen from the dead. He so conducted himself that he persuaded the 300 Onondaga to give up all thought of war for that of peace, whereupon the band, without waiting for the expected re-enforcements, returned to Onondaga, where a tribal council was held, in which it was resolved to send an embassy with presents to the Hurons for the purpose of commencing negotiations for peace. The chief of this embassy was by birth a Huron named Soionés, so naturalized in the country of his adoption that it was said of him that "no Iroquois had done more massacres in these countries, nor blows more wicked than he." He was accompanied by three other Hurons, who had not long been captives at Onondaga. The embassy arrived at St Ignace July 9, 1647, finding the Hurons divided as to the expediency of acquiescing in the Onondaga proposals, the Bear tribe of the Hurons justly fearing the duplicity of the enemy even though bearing presents. But the Rock tribe and many villages desired the conclusion of peace in the hope that a number of their kin, then captive at Onondaga, would be returned to them. After many councils and conferences it was found expedient to send an embassy to Onondaga in order the better to fathom this matter. For presents the Hurons took valuable furs, while the Iroquois Onondaga used belts of wampum. The Huron embassy was well received at Onondaga, where a month was spent in holding councils. Finally the Onondaga resolved to send back a second embassy, headed by Skanawati (Scandaouati), a federal chieftain, 60 years of age, who was to be accompanied by two other Onondaga and by 15 Huron captives. One of the Huron embassy remained as a hostage. This embassy was 30 days on the way, although it was in fact only 10 days' journey. Jean Baptiste, the returning Huron delegate, brought back 7 wampum belts of the largest kind, each composed of 3,000 or 4,000 beads. By these belts the Onondaga sought to confirm the peace, assuring the Hurons that they could hope for the deliverance of at least 100 more of their captive kin. The Onondaga desired this peace not only because the life of Annenraes had been spared, but also because they were jealous lest the Mohawk, who had become insolent from their victories and were overbearing even to their allies, might become too much so should the Hurons fail to unite all their forces against them, and further because of fear of the power of the Conestoga. In this Onondaga project of peace the Cavuga and Oneida showed favorable interest, but the Seneca would not listen to it, and the Mohawk were still more averse to it as they were jealous of what had been done by the Onondaga. Hence these last two tribes sent forces to assail the village of St Ignace at the end of the winter of 1647-48. The following incidents show the character of some of the chief men and statesmen of the Ononamdaga:
Early in Jan. 1648 the Hurons decided to send another embassy to Onondaga. They sent 6 men, accompanied by one of the 3 Onondaga ambassadors then in their country, the other two, including Skanawati, the head of the Onondaga embassy, remaining as hostages. But unfortunately the new Huron embassy was captured and killed by a force of 100 Mohawk and Seneca who had come to the borders of the Huron country. The Onondaga accompanying this embassy was spared, and two Hurons escaped. Early in April, when the distressing news reached the ears of that, after they had regained somewhat Skanawati, the proud Onondaga ambassador remaining with the Hurons as a hostage, he suddenly disappeared. The Hurons believed that he had stolen away, but, a few days after his disappearance, his corpse was found in the forest lying on a bed of fir branches, where he had taken his own life by cutting his throat. His companion, who was notified in order to exonerate the Hurons, said that the cause of his despair was the shame he felt at the contempt shown for the sacredness of his person by the Seneca and the Mohawk in going to the Huron country and massacring the Huron people while his life was in pledge for the keeping of the still faith of his people. Of such men was the great federal council of the Iroquois composed.
The Onondaga had good reason for fearing the Conestoga, for the Jesuit Relation for 1647-48 states that in a single village of the latter people there were at that time 1,300 men capable of bearing arms, indicating for this village alone a population of more than 4,500.
At this time the Conestoga chiefs, They also joined in treaties between the through two messengers, informed the Hurons that if they felt too weak to defend themselves they should send the Conestoga word by an embassy. The Hurons eagerly seized this opportunity by sending on this mission 4 Christian Indians and 4 "infidels," headed by one Charles Ondaaiondiont. They arrived at Conestoga early in June1047. The Huron deputies informed their Conestoga friends that they had come from a land of souls, where war and the fear of their enemies had spread desolation everywhere, where the fields were covered with blood and the lodges were filled with corpses, and they themselves had only life enough left to enable them to come to ask their friends to save their country, which was drawing rapidly toward its end. This spirited but laconic address moved the Conestoga to send an embassy into the Iroquois country to urge on the Iroquois the advantage of making a lasting peace with their Huron adversaries. Jean Baptiste, a Huron ambassador mentioned before, being at Onondaga at the end of summer, learned that this embassy of the Conestoga had reached the Iroquois country, as he even saw some of the Conestoga presents. It was the purpose of the Conestoga to bring about firm peace with the Hurons and the Onondaga, the Oneida and the Cayuga, and, if possible, the Seneca, and to renew the war against the Mohawk, should they then refuse to become parties to it. The Conestoga did not fear the Mohawk. The Jesuit Relation for 1660 states that about the year 1600 the Mohawk had been greatly humbled by the Algonkin, and that, after they had regained somewhat their former standing, the Conestoga, in a war lasting 10 years, had nearly exterminated the Mohawk, who since, however, had partially recovered from the defeat.
Many of the Onondaga joined the Catholic Iroquois colonies on the St Lawrence, and in 1751 about half the tribe was said to be living in Canada. On the breaking out of the american Revolution in 1775 nearly all the Onondaga, together with the majority of the other Iroquois tribes, joined the British, and at the close of the war the British government granted them a tract on Grand r., Ontario, where a portion of then still reside. The rest are still in New York, the greater number being on the Onondaga res., and the others with the Seneca and Tuscarora on their several reservations.
The Onondaga made or joined in treaties with the
State of New York at Ft Schuyler (formerly Ft Stanwix), Sept. 12, 1788;
Onondaga, Nov. 18, 1793; Cayuga Ferry, July 28, 1795;
Albany, Feb. 25, 1817, Feb. 11, 1822, and Feb. 28,1829.
They also joined in treaties between the
Six Nations and the United States at Ft Stanwix, N. Y., Oct. 22, 1784;
Ft Harmar, O., Jan. 9,1789; Canandaigua, N. Y., Nov. 11, 1794, and
Buffalo Creek, N. Y., Jan. 15, 1838.
In 1660 the Jesuits estimated the Onondaga at about 1,500 souls, while Greenhalgh in 1677 placed them at 1,750, probably their greatest strength. Later authorities give the numbers as 1,250 (1721), 1,000 (1736), 1,300 (1765), and 1,150 (1778), but these figures do not include those on the St Lawrence. In 1851 Morgan estimated their total number at about 900, including 400 on Grand river. In 1906 those in New York numbered 553, the rest of the tribe being with the Six Nations in Canada.
The Onondaga towns, so far as known, were:
Ahaouete
Deseroken (traditional)
Gadoquat
Gannentaha (mission and fort, Kaneenda)
Gistwiahna
Onondaga
Onondaghara Onondahgegahgeh
Onontatacet
Otiahanague
Teionnontatases
Tgasunto
Touenho (Goienho)
Tueadasso

and some transient hunting and fishing hamlets.

https://www.accessgenealogy.com/nativ...mohawkhist.htm

Mohawk (cognate with the Narraganset Mohowaùuck, 'they eat (animate) things,' hence 'man-eaters') The most easterly tribe of the Iroquois confederation. They called themselves Kaniengehaga, 'people of the place of the flint.'
In the federal council and in other intertribal assemblies the Mohawk sit with the tribal phratry, which is formally called the "Three Elder Brothers" and of which the other members are the Seneca and the Onondaga. Like the Oneida, the Mohawk have only 3 clans, namely, the Bear, the Wolf, and the Turtle. The tribe is represented in the federal council by 9 chiefs of the rank of roianer (see Chiefs), being 3 from every clan. These chiefships were known by specific names, which were conferred with the office. These official titles are Tekarihoken, Haienhwatha, and Satekarihwate, of the first group; Orenrehkowa, Deionhehkon, and Sharenhowanen, of the second group; and Dehennakarine, Rastawenserontha, and Shoskoharowanen, of the third group. The first two groups or clans formed an intratribal phratry, while the last, or Bear clan group, was the other phratry. The people at all times assembled by phratries, and each phratry occupied aside of the council fire opposite that occupied by the other phratry. The second title in the foregoing list has been Anglicized into Hiawatha
From the Jesuit Relation for 1660 it is learned that the Mohawk, during a period of 60 years, had been many times both at the top and the bottom of the ladder of success; that, being insolent and warlike, they had attacked the Abnaki and their congeners at the east, the Conestoga at the south, the Hurons at the west and north, and the Algonquian tribes at the north; that at the close of the 16th century the Algonkin had so reduced them that there appeared to be none left, but that the remainder increased so rapidly that in a few years they in turn had overthrown the Algonkin. This success did not last long. The Conestoga waged war against them so vigorously for 10 years that for the second time the Mohawk were overthrown so completely that they appeared to be extinct. About this time (?1614) the Dutch arrived in their country, and, being attracted by their beaver skins, they furnished the Mohawk and their congeners with firearms, in order that the pelts might be obtained in greater abundance. The purpose of the Dutch was admirably served, but the possession of firearms by the Mohawk and their confederates rendered it easy for them to conquer their adversaries, whom they routed and filled with terror not alone by the deadly effect but even by the there sound of these weapons, which hitherto had been unknown. Thenceforth the Mohawk and their confederates became formidable adversaries and were victorious most everywhere, so that by 1660 the conquests of the Iroquois confederates, although they were not numerous, extended over nearly 600 leagues of territory. The Mohawk at that time numbered not more than 500 warriors and dwelt in 4 or 5 wretched villages.
The accounts of Mohawk migrations previous to the historical period are largely conjectural. Some writers do not clearly differentiate between the Mohawk and the Huron tribes at the north and west and from their own confederates as a whole. Besides fragmentary and untrustworthy traditions little that is definite is known regarding the migratory movements of the Mohawk.
In 1603, Champlain, while at Tadousac, heard of the Mohawk and their country. On July 30, 1609, he encountered on the lake to which he gave his own name a party of nearly 200 Iroquois warriors, under 3 chiefs. In a skirmish in which he shot two of the chiefs dead and wounded the third, he defeated this party, which was most probably largely Mohawk. Dismayed by the firearms of the Frenchman, whom they now met for the first time, the Indians fled. The Iroquois of this party wore arrow-proof armor and had both stone and iron hatchets, the latter having been obtained in trade. The fact that in Capt. Hendricksen's report to the States General, Aug. 18, 1616, he says that he had "bought from the inhabitants, the Minquaes [Conestoga], 3 persons, being people belonging to this company," who were "employed in the service of the Mohawks and Machicans," giving, he says, for them, in exchange, "kettles, beads, and merchandise," shows how extensively the inland trade was carried on between the Dutch and the Mohawk. The latter were at war with the Mohegan and other New England tribes with only intermittent periods of peace. In 1623 a Mohegan fort stood opposite Castle island. in the Hudson and was "built against their enemies, the Maquaes, a powerful people." In 1626 the Dutch commander of Ft Orange (Albany), and 6 of his men, joined the Mohegan in an expedition to invade the Mohawk country. They were met a league from the fort by a party of Mohawk armed only with bows and arrows, and were defeated, the Dutch commander and 3 of his men being killed, and of whom one, probably the commander, was cooked and eaten by the :Mohawk. This intermittent warfare continued until the Mohegan were finally forced to withdraw from the upper waters of the Hudson. They did not however relinquish their territorial rights to their native adversaries, and so in 1630 they began to sell their lands to the Dutch. The deed to the Manor of Renssalaerwyck, which extended w. of the river two days' journey, and was mainly on the F. side of the river, was dated in the year named. In 1637 Kilian Van Renssalaer bought more land on the east side. Subsequently the Mohegan became the friends and allies of the Mohawk, their former adversaries.
In 1641 Ahatsistari, a noted Huron chief, with only 50 companions, attacked and defeated 300 Iroquois, largely Mohawk, taking some prisoners. In the preceding summer he had attacked on Lake Ontario a number of large canoes manned by Iroquois, probably chiefly Mohawk, and defeated then, after sinking several canoes and killing a number of their crews.
In 1642, 11 Huron canoes were attacked on Ottawa river by, Mohawk and Oneida warriors abort 100 miles above Montreal. In the same year the Mohawk captured Father Isaac Jogues, two French companions, and some Huron allies. They took the Frenchmen to their villages, where they caused them to undergo the most cruel tortures. Jogues, by the aid of the Dutch, escaped in the following year; but in 1646 he went to the Mohawk to attempt to convert them and to confirm the peace which had been made with them. On May 16, 1646, Father Jogues went to the Mohawk as an envoy and returned to Three Rivers in July in good health. In September he again started for the Mohawk country to establish a mission there; but, owing to the prevalence of an epidemic among the Mohawk, and to the failure of their crops, they accused Father Jogues of "having concealed certain charms in a small coffer, which he had left with his host as a pledge of his return," which caused them thus to be afflicted. So upon his arrival in their village for the third time, he and his companion, a young Frenchman, were seized, stripped, and threatened with death. Father Jogues had been adopted by the Wolf clan of the Mohawk, hence this clan, with that of the Turtle, which with the Wolf formed a phratry or brotherhood, tried to save the lives of the Frenchmen. But the Bear clan, which formed a phratry by itself, and being only cousins to the others, of one of which Father Jogues was a member, had determined on his death as a sorcerer. On Oct. 17, 1646, the unfortunates were told that they would be killed, but not burned, the next day. On the evening of the 18th Fattier Jogues was invited to a supper in a Bear lodge. Having accepted the invitation, he went there, and while entering the lodge a man concealed behind the door struck him down with an ax. He was beheaded, his head elevated on the palisade, and his body thrown into the river. The next morning Jogues' companion suffered a similar fate. Fattier Jogues left an account of a Mohawk sacrifice to the god Aireskoi (i. e., Jregwěns' gwǎ', ' the Master or God of War'). While speaking of the cruelties exercised by the Mohawk toward their prisoners, and specifically toward 3 women, he said: "One of them (a thing riot hitherto done) was burned all over her body, and afterwards thrown into a huge pyre." And that "at every burn which they caused, by applying lighted torches to her body, an old man, in a loud voice, exclaimed, 'Daimon, Aireskoi, we offer thee this victim, whom we burn for thee, that thou mayest be filled with her flesh and render us ever anew victorious over our enemies.' Her body was cut up, sent to the various villages, and devoured."
Megapolensis (1644), a contemporary of Fattier Jogues, says that when the Mohawk were unfortunate in war they would kill, cut up, and roast a bear, and then make an offering of it to this war god with the accompanying prayer: "Oh, great and mighty Aireskuoni, we know that we have offended against thee, in as much as we have not killed and eaten our captive enemies-forgive us this. We promise that we will kill and eat all the captives we shall hereafter take as certainly as we have killed and now eat this bear." he adds: "Finally, they roast their prisoners dead before a slow fire for some days and then eat them up. The common people eat the arms, buttocks, and trunk, but the chiefs eat the head and the heart."
The Jesuit Relation for 1646 says that, properly speaking, the French had at that time peace with only the Mohawk, who were their near neighbors and who gave then the most trouble, and that the Mohegan (Mahingaus or Mahiuganak), who had had firm alliances with the Algonkin allies of the French, were then already conquered by the Mohawk, with whom they formed a defensive and offensive alliance; that during this year some Sokoki (Assok8ekik) murdered some Algonkin, whereupon the latter determined, under a misapprehension, to massacre some Mohawk, who were then among then, and the French. But, fortunately, it was discovered from the testimony of two wounded persons, who had escaped, that the murderers spoke a language quite different from that of the Iroquois tongues, and suspicion was at once removed from the Mohawk, who then hunted freely in the immediate vicinity of the Algonkin north of the St Lawrence, where these hitherto implacable enemies frequently meet on the best of terms. At this time the Mohawk refused Sokoki ambassadors a new compact to wage war on the Algonkin.
The introduction of firearms by the Dutch among the Mohawk, who were among the first of their region to procure them, marked an important era in their history, for it enabled them and the cognate Iroquois tribes to subjugate the Delawares and Munsee, and thus to begin a career of conquest that carried their war parties to the Mississippi and to the shores of Hudson bay. The Mohawk villages were in the valley of Mohawk river, N. Y., from the vicinity of Schenectady nearly to Utica, and their territory extended north to the St Lawrence and south to the watershed of Schoharie creek and the east branch of the Susquehanna. On the east their territories adjoined those of the Mahican, who held Hudson river. Front their position on the east frontier of the Iroquois confederation the Mohawk were among the most prominent of the Iroquoian tribes in the early Indian wars and in official negotiations with the colonies, so that their name was frequently used by the tribes of New England and by the whites as a synonym for the confederation. Owing to their position they also suffered much more than their confederates in some of the Indian and French wars. Their 7 villages of 1644 were reduced to 5 in 1677. At the beginning of the Revolution the Mohawk took the side of the British, and at its conclusion the larger portion of them, under Brant and Johnson, removed to Canada, where they have since resided on lands granted to them by the British government. In 1777 the Oneida expelled the remainder of the tribe and burned their villages.
In 1650 the Mohawk had an estimated population of 5,000, which was probably more than their actual number; for 10 years later they were estimated at only 2,500. Thence forward they underwent a rapid decline, caused by their wars with the Mahican, Conestoga, and other tribes, and with the French, and also by the removal of a large part of the tribe to Caughnawaga and other mission villages. The later estimates of their population have been: 1,500 in 1677 (an alleged decrease of 3,500 in 27 years), 400 in 1736 (an alleged decrease of 1,100 in 36 years), 500 in 1741, 800 in 1765, 500 in 1778, 1,500 in 1783, and about 1,200 in 1851. These estimates are evidently little better than vague guesses. In 1884 they were on three reservations in Ontario: 965 at the Bay of Quinté near the east end of Lake Ontario, the settlement at Gibson, and the reserve of the Six Nations on Grand river. Besides these there are a few individuals scattered among the different Iroquois tribes in the United States. In 1906 the Bay of Quinté, settlement contained 1,320; there were 140 (including ''Algongnins") at Watha, the former Gibson band which was removed earlier from Oka; and the Six Nations included an indeterminate number.
The Mohawk participated in the following treaties with the United States:
Ft Stanwix, N. Y., Oct. 22, 1784, being a treaty of peace between the United States and the Six Nations and defining their boundaries; supplemented by treaty of
Ft Harmar, O., Jan. 9, 1789.
Konondaigua (Canandaigua), N. Y., Nov. 11, 1794, establishing peace relations with the Six Nations and agreeing to certain reservations and boundaries.
Albany N. Y, Mar. 29, 1797, by which the United States sanctioned the cession by the Mohawk to the state of New York of all their lands therein.

A brief history of SCOOM.