Chapter 18

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

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

A part of the proceedings of Friday, the last day of the council, bore resemblance to those of the preceding day. Jimmy Johnson resumed his preaching, at the close of which the corn dance was again performed, though with far more spirit and enthusiasm than at the first. Double the numbers that then appeared, all hardy and sinewy men, attired in original and fantastic style, among whom was one of the chiefs of the confederacy, together with forty or fifty women of the different nations, now engaged, and for more than two hours persevered in the performance of the various complicated and fatigueing movement of this dance. The appearance of the dusty throng, with its increased numbers, and of course proportionably increased resources for the production of shrill whoops and noisy stamping, and for the exhibition of striking attitudes and rampant motions, was altogether strange, wonderful and seemingly superhuman.

After the dance had ceased, another kind of sport--a well contested foot race--claimed attention. In the evening, after another supper in the council house, the more social dances--the troting, the fish, and one in which the women alone participated--were resumed. The fish dance seemed to be the favorite, and being invited to join in by one of the chiefs, we at once accepted the invitation, and followed in mirthful chase of pleasure with a hundred forest children. Occasionally the dances are characterized with ebulitions of merriment and flashes of real fun, but generally a singular sobriety and decorum are observed. Frequently, when gazing at a throng of sixty or perhaps one hundred dancers, we have been scarcely able to decide which was the most remarkable, the staid and imperturable gravity of the old men and women, or the complete absence of levity and frolicsomeness in the young.

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

The writer would liked to have said a word or two or relation to the present condition and prospects of the Indians, but the original design in regard to both the topics and brevity of this writing having been already greatly transcended, it must be deferred. The once powerful confederacy of the Six Nations, occupying in its palmy days the greater portion of New York State, now number only a little over 3,000. Even this remnant will soon be gone. In view of this, as well as of the known fact that the Indian race is everywhere gradually diminishing in numbers, the writer cannot close without invoking for this unfortunate people renewed kindliness, sympathy and benevolent attention. It is true, that with some few exceptions, they possess habits and characteristics which render them difficult to approach; but still, they are only what the creator of us all has made them. And let it be remembered, it must be a large measure of kindliness and benevolence that will repay the injustice and wrongs that have been inflicted upon them.

ATOTARHO.

Atotarho, who by tradition was an Onondaga, is the great embodiment of the Iroquois courage, wisdom and heroism, and he is invested with allegoric traits which exalt him to a kind of superhuman character. Unequalled in war and arts his fame spread abroad, and exalted the Onondaga nation in the highest scale. He was placed at the head of the confederacy, and his name was used after his death as an examplar of glory and honor. While like that of Caesar, it became perpetuated as the official title of the presiding Sachem of the confederacy. He was a man of energy and renown. And such was the estimation in which he was held in his life time, and the popular veneration for his character after death, that, as above denoted, his name became the distinctive title for the office, and is not yet extinct, although the tribes have no longer war to prosecute or foreign embassadors to reply to.

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IROQUOIS LAWS OF DESCENT.

At the establishment of the confederacy, fifty sachems were founded and a name assigned to each, by which they are still known, and these names are kept as hereditary from the beginning to the present time. There were also fifty sub-sachems, or war chiefs--that is, to every sachem was given a war chief, to stand behind him to do his biddings. These sachemships were, and are still confined to the five nations; the Tuscaroras were admitted into the confederacy without enlarging the framework of the league, by allowing them their own sachems and sub-sachems, or war chiefs, as they inherited from their original nation of North Carolina.

But how, it may be asked, is a government so purely popular and so simple and essentially advisory in its character, to be reconciled with the laws of hereditary descent, fixed by the establishment of heraldic devices and bringing its proportion of weak and incompetent minds into office, and with the actual power it exercised and the fame it acquired. To answer this question, and to show how the aristocratic and democratic principles were made to harmonize in the Iroquois government, it will be necessary to go back and examine the laws of descent among the tribes, together with the curious and intricate principles of the clans or tribal bond.

Nothing is more fully under the cognizance of observers of the manners and customs of the Indians, than the fact of the entire nation or tribe being separated into distinct clans, each of them distinguished by the name and device of some quadruped, bird, or other object in the animal kingdom. This device is called by the Tuscaroras Or-reak-sa (clan). The Iroquois have turned it to account by assuming it as the very basis of their political and tribal bond.

A government wholly verbal must be conceded to have required this proximity and nearness of access. The original five nations of the Iroquois were, theoretically, separated into eight clans or original families of kindreds, who are distinguished respectively by the clans of the wolf, bear, turtle, deer, beaver, falcon, crane and the plover. I find that there is a little difference in the clans of the Tuscaroras, which are the bear, wolf, turtle, beaver, deer, eel and snipe. It is contrary to the usage of the Indians that near kindred should intermarry, and the ancient rule interdicts all intermarriage between persons of the same clan. They must marry into a clan which is different from their own. A Bear or Wolf male cannot marry a Bear or Wolf female. By this custom the purity of blood is preserved, while the ties of relationship between the clans themselves is strengthened or enlarged.

The line of descent is limited exclusively in the female's children. Owing to this arrangement, a chieftain's son cannot succeed him in office, but in case of his death, the right of descent being in his mother, he would be succeeded, not by one of his male children, but by his brother; or failing in this then by the son of his sister, or by some direct, however remote, descendent of a maternal line.

It will be noticed that the children are not of the same clan as their father, but are the same as their mother. Thus, he might be succeeded by his own grandson, by the son marrying in his father's clan, and not by his daughter. It is in this way that the chieftainship is continually kept in a family dynasties in the female line.

While the law of descent is fully recognized, the free will of the female to choose a husband from any of the clans, excluding only her own, is made to govern and determine the distribution of political power, and to fix the political character of the tribe. Another peculiarity may be here stated. In choosing a candidate to fill a vacancy of the chieftainship, made either by death or misconduct, the power is lodged in the older women of the clan to choose the candidate, and then to be submitted for the recognition of the chiefs and sachems in council, for the whole nation. If approved, a day is appointed for the recognition also of the Six Nations, and he is formally installed into office. Incapacity is always, however, without exception, recognized as a valid objection to the approval of the council.

LEGENDARY.

On long winter evening the Indian hunters gatherd around their fireside, to listen to the historical traditions, legends of war and hunting, and fairy tales which had been handed down through their fathers and father's fathers, with scarcely any variation for centuries, kindling the enthusiasm of the warrior and inspiring the little child some day to realize similar dreams, and hand his name down to posterity as the author of similar exploits.

They have superstitious fears of relating fables in summer: not until after snow comes will they relate of snakes, lest they should creep into their beds, or of evil genii, lest they in some way be revenged.

It is very difficult for a stranger to rightly understand the morals of their stories, though it is said by those who know them best, that to them the story was always an illustration of some moral or principle.

To strangers they offer all the rites of hospitality, but do not open their hearts. If you ask them they will tell you a story, but it will not be such a story as they tell when alone. They will fear your ridicule and suppress their humor and pathos: so thoroughly have they learned to distrust pale faces, that when they know that he who is present is a friend, they will still shrink from admitting him within the secret portals of their heart.

And when you have learned all that language can convey, there are still a thousand images, suggestions and associations recurring to the Indian, which can strike no chord in your heart. The myriad voices of nature are dumb to you, but to them they are full of life and power.

NO. 1.--THE HUNTER AND MEDICINE LEGEND.

There once lived a man who was a great hunter. His generosity was the theme of praise in all the country, for he not only supplied his own family with food, but distributed game among his friends and neighbors, and even called the birds and animals of the forest to partake of his abundance. For this reason he received the appellation of "Protector of Birds and Animals."

He lived a hunter's life till war broke out between his own and some distant nation, and then he took the war path. He was as brave a warrior as he was a skillful hunter, and slew a great multitude of the enemy, till all were lying dead around him, except one, who was a _mighty man of valor_, and in an unguarded moment the hunter received a blow from his tomahawk on the head, which felled him to the earth; his enemy then took his scalp and fled.

Some of his own party saw what befell him, and supposing him dead left him on the field of battle; but a fox who had wandered this way immediately recognized his benefactor. Sorrowful indeed, was he to find him thus slain, and began to revolve in his mind some means of restoring him to life. "Perhaps," said he, "some of my friends may know of a medicine by which his wounds may be healed, and he may live again." So saying, he ran into the forest and uttered the "death lament," which was the signal for all the animals to congregate. From far and near they came, till hundreds and thousands of every kind had assembled around the body of the hunter, eagerly inquiring what had happened. The fox explained he had accidentally came that way and found their friend stretched lifeless upon the earth. The animals drew near and examined him more closely, to be sure that life was extinct; they rolled him over and over on the ground and were satisfied that he was dead, there was not a single sign of life.

Then they held a grand council of which the bear was the speaker. When all were ready to listen, he asked if any one present was acquainted with any medicine which would restore the dead man to life. With great alacrity each one examined his medicine box, but finds nothing adapted to this purpose. Being defeated in their noble object of restoring their friend, all join in a mournful howl--a requiem for the dead. This attracted a singing bird, the oriole, who came quietly to learn the cause of the assembling of the great concourse and their profound lamentation. The bear made known the calamity which had befallen them, and as the birds would feel themselves equally afflicted, he requested the oriole to fly away and invite all the feathered tribes to come to the council and see if their united wisdom cannot devise a remedy that will restore their friend to life.

Soon were assembled all the birds of the air, even the great eagle of the Iroquois, which was seldom induced to appear upon the earth, hastens to pay her respects to the remains of the renowned and benevolent hunter. All being satisfied that he was really dead, the united council of birds and animals, which remained convened, decided that his scalp must be recovered, saying that any bird or animal who pleased might volunteer to go on this mission. The fox was the first to offer his services and departed full of hope that his zeal would be crowned with success. But after many days he returned, saying he could find no trace of man's footsteps, not a chick or child belonged to any settlement The great love which they bore their friend prompted several others to go upon the same mission, and to the animals belonged the first right as they had first found him; but at length the birds were anxious to show their devotion and the pigeon hawk begged leave to make the first flight, as he was more swift of wing than any other and could visit the whole world in the shortest space of time. They had scarcely missed him when he returned: he said he had been over the entire earth and found it not. They did not consider his voyage satisfactory, as he had flown so swiftly that it was impossible for him to see anything distinctly by the way.

Next the white heron proposed that he be sent, because of being so slow of wing he could see every object as he passed. On his aerial voyage he discovered a plain covered with the vines of the wild bean, laden with the delicious fruit; it was too great a temptation for him to resist, and he descended to enjoy a feast. So gluttonously did he partake that he could not rise again from the earth, and the council after many days of anxious waiting, called for a substitute. Here the crow came forward and acknowledged his fitness for such, an office, as he was also slow of wing and was accustomed to hover settlements and discern them afar off, he would not be suspected of any particular design should he linger near the one that contained the scalp.

The warrior who possessed the coveted treasure knew the birds and animals were holding council on the field of battle to devise means to recover it, but when the crow drew near he was not alarmed. The smoke of the wigwams indicated a settlement and as the crow sailed lazily through the air at a great height above the roofs of the cabins, he espied the scalp which he knew must be the one he sought, stretched out to dry.

After various unsuccessful strategems, he was able to seize it, and flew away to exhibit his trophy to the council.

Now, they attempted to fit it to his head, but, being dry, it was impossible; so search was made to find something with which to moisten it, but in vain. Then slowly moved forward the great eagle, and bids them listen to his words.

"My wings are never furled; night and day, for years and hundreds of years, the dews of heaven have been collected upon my back, as I sat in my nest above the clouds. Perhaps these waters may have a virtue no earthly fountain can possess, we will see."

Then she plucked a feather from her wing and dipped it in the dewey elixir, which was then applied to the shriveled scalp, and lo! it became pliable and fresh as if just removed. Now it would fit, but there must be a healing power to cause the flesh to unite, and again to awaken life.

All were anxious to do something in the great work, therefore all went forth to bring rare leaves, flowers, barks, the flesh of animals and the brain of birds, to form a healing mixture. When they returned it was prepared, and having been moisted with the dew, was applied to the scalp, and instantly adhered to it and became firm. This caused the hunter to sit up; he looked around in astonishment upon his numerous friends, unable to divine the meaning of so strange an assemblage.

Then they bade him stand upon his feet and told him how he was found dead upon the plain and how great was the lamentation of all those who had so long experienced his kindness, and the efforts they had made to restore him to life. They then gave him the compound which had been the means of restoring him to life, saying, "it was the gift of the Great Spirit to man. He alone had directed them in the affairs of the council, had brought the eagle to furnish the heavenly moisture, and gave them wisdom in making the preparation, that they might furnish to man a medicine which should be effectual for every wound."

When they had finished the animals departed to their forest haunts, the eagle soared again to his eyrie, and the birds of the air flew away to their nests in the tall trees, all happy and rejoicing that they had accomplished this great good.

The hunter returned to his home and spread abroad the news of the miracle and the knowledge of the wonderful medicine, which is used to this day among the Iroquois by those who are the favorites of the Great Spirit.

NO. 2.

An Indian hunter went forth to hunt, and as he wandered through the forest he heard a strain of beautiful music far off among the trees. He listened, but could not tell whence it came; he knew it could not be by any human voice, or from any instrument he had ever heard. As it came near it ceased. The next evening he went forth again, but he heard no music, and again, but in van.

Then came the Great Spirit to him in a dream and told him to fast, wash himself till he was purified, then he might go forth and would hear again the music. So he purified himself and went again among the dark trees of the forest, and soon his ear caught the sweet strains, as he drew near they became more beautiful; he listened till he learned them and could make the same sweet sound, then he knew that it was a plant with a tall green stem and long tapering leaves. He took his knife and cut the stalk, but ere he had scarcely finished, it healed and was the same as before; he cut it again, and again it healed. Then he knew it would heal diseases, he took it home, dried it by the fire, pulverized it, and applied a few particles of it to a dangerous wound; no sooner had it touched the wound than it was healed. Thus the Great Spirit taught the Indian the nature of medicinal plants, and directed him where they were to be found, when and how used.

MEDICINE LEGENDS.

The two above are the legends concerning the principal medicines used among the Iroquois. The ancient manner of administering them, was to take a small wooden goblet and go to a running stream, dipping toward the way which the stream ran, fill the goblet and return, place it near the fire with some tobacco near it; a prayer is offered while tobacco is thrown upon the fire, that the words may ascend upon the smoke.

The medicine is placed on a piece of skin near the goblet, being very finely pulverized, is taken up with a wooden spoon and dusted upon the water in three spots, in the form of a triangle, thus--

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The medicine man then looks at it critically, if it spreads over the surface of the water and whirls about, it is a sign that the invalid will be healed; if it sinks directly in the places where it was put, there is no hope, the sick person must die and the whole is thrown away.

Once in six months there is a great feast made, at the hunting season in fall and spring. On the night of the feast as soon as it is dark, all who are present assemble in one room, where no light or fire is allowed to burn, and placing the medicine near the covered embers, the tobacco by its side, they commence singing, which proclaims that the crows are coming to their feast, and also many other birds and various animals, the brains of whose species form part of their medicine. At the end of the song some one imitates the caw of a crow, the songs of the birds, the howls of the wolf, etc., as if the animals were present.

Three times in the course of the night they offer a prayer, while throwing tobacco on the smothered flames, asking that the people may be protected from all harm, and if they receive wounds that the medicine may be effectual in healing them.