He gah yah nehHe gah yah! He găh yăhDi ho ni shu guă da-seHe yah gah.
He gah yah nehHe gah yah! He găh yăhDi ho ni shu guă da-seHe yah gah.
He gah yah nehHe gah yah! He găh yăhDi ho ni shu guă da-seHe yah gah.
He gah yah neh
He gah yah! He găh yăh
Di ho ni shu guă da-se
He yah gah.
His meaning was simple as his song, "When you are frightened, sweet rabbit, you run in a circle."
He was wise in his generation. A short distance off lay a white rabbit in his lair; hearing the melodious ditty he pricked up his ears. "Heigho!" exclaimed he, "that dangerous fellow, the wild-cat, is around; I hear his voice; I must scud"; and away he ran, turning from the direction in which the voice came and hastening with all his might. He had gone but a short distance when he stopped, turned back his ears and listened. There was the song again:
He găh yăh! He găh yăh!Di ho—
He găh yăh! He găh yăh!Di ho—
He găh yăh! He găh yăh!Di ho—
He găh yăh! He găh yăh!
Di ho—
He waited to hear no more. On he sped for awhile; then once more he laid back his ears and halted again; surely this time the song was nearer. He was still more frightened. "I will go straight on" said he; but he thought he was following an opposite direction. On and on he sped, scarce daring to breathe; then a pause; alas! the singer is nearer—nearer yet. Unfortunate rabbit! he could but follow his instinct and run in a circle which brought him each time nearer his enemy. Still the song went on, until, circling ever nearer, white rabbit fell a victim to the wild-cat.
In a former chapter it was concluded that the "Great Spirit" is the Indian's conception of the white man's God. This belief in God is common now to all of the Iroquois, but the Christian religion is professed by only about one-half of their number. The other half of the people are usually denominated "pagans." The so-called Christian Indians are distributed among various sects, worship in churches, and profess Christian creeds.
The pagan Indians worship the sun, moon, stars, thunder, and other spirits rather vaguely defined. But though in talking with white men they frequently speak of the Great Spirit, yet in their worship there seems to be no very well-defined recognition of the same, the term being used in a confused manner. Their religious rites are chiefly in the form of festivals.
Among these so-called pagan Iroquois of to-day no private worship is known, unless the offering of burning tobacco toHi-nuⁿ, or the occasional solitary dance, as practiced by some of the squaws, be so considered.
The annual public national and religious festivals are eight in number, with the occasional addition of those specially appointed. As the nucleus to the ceremonies observed at these festivals we find many of their ancient practices retained, such as dancing, games, the use of incense, &c. And upon these have been grafted, according to their peculiar interpretation, varied forms from the Romish, Jewish, or Protestant churches, which to them seemed suitable and adaptable. Although the Tuscaroras of western New York retain many of the old superstitions none of the national festivals are there observed, and hardly a trace now remains of their old religious customs.
About half of the Senecas still adhere to paganism, but it is only among the Onondagas that all the old festivals are strictly and religiously observed, after the sequence and manner of the following account of the New-Year Festival:
At the first new moon of the new year, which sometimes occurs three weeks after New Year's Day, the chiefs assemble and call what theyterm a "holy meeting," the order of which is as follows: A bench or table is placed in the center of the circle of chiefs, upon which are placed their strings of Indian wampum. One then rises and makes a long speech, in which he introduces the sayings, maxims, and teachings of Handsome Lake, who, nearly a century ago, introduced a new form into the Seneca religion. Speeches of this kind occupy four days. On the fifth day the principal chiefs, taking hold of the wampum, say: "I put all my words in this wampum"; "I have been drunk"; or, "I have sinned," &c. On the sixth day the warriors go through the same form of confession. On the following day the chiefs pass the wampum around among the assembly.
At the conclusion of this portion of their ceremonies the U-stu-ä-gu-nä, or feather dance, sometimes called the dance of peace, is performed. For this there is a particular costume, by which it must always be accompanied. The dance is simple. Two men are chosen to stand in the center and are encircled by dancers.
After this dance the clans are divided for the games as follows:
Bear– against –Wolf.DeerBeaver.EelSnipe.HawkTurtle.
The clans thus divided hold their feasts in separate houses, even although husband and wife be divided. On the fourth day each of these divisions, singing a chant, repairs to the Council House. The gambling then commences and continues three more days. The gambling and betting concluded, two Indians, costumed as medicine men, run into all the houses, and raking up the ashes call on all to repair to the Council House. In the evening of this day begins the "scaring of witches"; speeches are made; Indian songs or chants are sung the while an old man or woman enters, appearing to wish or search for something, the assembly guessing at the object desired. Should the guess be correct, a reply of "thank you" is made. He or she receives it, and as a return proceeds to dance.
On the following evening a number of Indians in frightful costumes enter on their knees, yelling and groaning. Shaking their rattles, they proceed to the council fire, where they stir up the ashes. The chiefs then present to them Indian tobacco, and they are commanded to perform all the errands and act as the messengers for the evening.
On this same evening it is given forth that on the ensuing day, at a given hour, the white dog will be roasted. For this purpose a perfectly pure, unblemished white dog is selected, and five young men of the most spotless reputation are chosen to kill the dog, around whose neck two ropes are fastened, and the young men then pull the ropes till the dog is strangled. When dead it is presented to the victorious gambling party, who proceed to comb out its hair carefully with teasels. It is then decoratedwith wampum, ribbons, Indian tobacco, strips of buckskin, small baskets, silver brooches, &c.
The four winning clans then form in a circle around the dog and the four leading chiefs. The first chief chants around the dog; the second puts it upon his back; the third carries an extra basket trimmed with beads, brooches, and ribbons, and filled with Indian tobacco; the fourth chief, bareheaded and scantily clothed, follows as they pass in Indian file to the other Council House, where the defeated division makes an offering, which is accepted by the fourth chief. All then proceed together to the appointed place for the dog roasting. While the fire is being lighted the chiefs chant and praise the Great Spirit, after which, while the warriors are shooting up at the sun, the dog is thrown into the fire, which ceremony unites all the clans. This is followed by chants. The leading chief then gives notice of the dance for the following day. At this first day of rejoicing or dancing the "feather dance" is repeated, and a chant is sung which embraces almost the entire language of the Protestant Episcopal canticle,Benedicite omnia opera Domini; but the translation, in place of commanding the works of God to render him praise, praises the works themselves. Instead of "O ye angels of the Lord," that passage is rendered, "O ye four persons who made us and have charge of us, we praise thee," &c.
The feast then follows, consisting of meats garnished with sunflower oil, &c. The third day of dancing is devoted to the war dance, which is dedicated to the sun, moon, stars, and thunder. The feather dance is again introduced, the women this time participating in it. In itself the dance is very monotonous, except for the variety introduced by whooping, beating the floor with the war clubs, occasional speeches, and offerings to the dancers.
At the conclusion of the feather dance the Si-ti-gă-ni-ai, or shuffle dance, follows. This is executed solely by the women, who do not lift their feet from the floor. The men keep time by drumming and using the rattles. Then succeeds the guide dance, performed as follows: Two or four men stand inside a circle and sing a dance song, while all the people join in the dance in pairs, the couples facing each other. Consequently, two out of each four have to go backwards, but at a signal in the music all change places. This is invariably the closing dance of the new year's festival, but it is then arranged that seven days later the medicine men shall all reappear, and for a day and a night go about in the houses and chase away all diseases, &c. This closes by all repairing to the Council House, where a large kettle of burnt corn, sweetened with maple sugar, is prepared for the medicine men, who eat it from the kettle. From this Council House fire the medicine men throw the ashes upon the assembled people for the purpose of dispelling witches and disease. This concludes the new year's festival ceremonies after a duration of three weeks.
The next public service is at the tapping of the maple trees, and consists of the war dance, the performance of which will, it is hoped, bring on warmer weather and cause the sap to flow.
As a special favor to ambitious parents, the dancing warriors often bear in their arms infant boys, who are supposed to become early inured and inspired with a desire for a warrior life.
At the close of the sugar season follows the maple-sugar festival, the soups of which are all seasoned with the newly-made sugar. This festival, in which a number of dances are introduced, lasts but one day.
The corn-planting festival is very similar to that of the new year, introducing the confession of sins by the chiefs, the feather dance, &c. This lasts seven days.
During the strawberry season, at a time appointed previously by the chiefs, the women proceed to the fields and gather the berries. The great feather dance follows; afterwards two children carry about a vessel containing the berries, mixed with water and sugar, and present it to each person, who is expected to give thanks as he receives it. More dancing ensues.
The bean festival next occurs and is very similar to the strawberry festival.
This is preceded by a hunt by the warriors for deer or bear meat to use for the soups.
During their absence the ceremony of confession takes place, as in the New Year's festival, and the women are engaged in roasting the corn preparatory to its being placed in the kettle with the beans for the succotash. If the weather is very warm the hunters bring home the meat ready baked. On their return the feasting and dancing commence and continue for four days. The gambling, which is considered a religious ceremony, is then introduced, silver brooches, war clubs, jewelry, bead work, &c., being used as the wagers. Sometimes the clans play against each other, but frequently the women play against the men, and are oftener the winning party.
This festival is the gala season of the Indian year, and all appear in their most fanciful decorations, some of the costumes having an intrinsic value of several hundred dollars.
The last public festival of the year is at the gathering of the corn. After the thanksgiving dance there is a repetition of the confession of sins and the feather dance. In the latter the gayly-colored corn isused as a decoration, sometimes whole strings of it, still upon the cob, being worn as ornaments.
The above form the eight public yearly festivals of the Iroquois, but occasionally other dances are introduced. Among these are the raccoon dance and the snake dance, the latter being similar to the guide dance, but partaking more of a gliding, snake-like motion.
Private dances are held by the medicine men, in which are introduced the Kâ-nai-kwä-ai, or eagle dance; the Tai-wa-nu-ta-ai-ki, or dark dance, performed in the dark; the Ka-hi-tu-wi, or pantomime dance; and the W-na-tai-nu-u-ni, or witches' dance. On the death of a medicine man a special dance is held by his fraternity, and, during the giving of certain medicines, medicine tunes are chanted. No dances are held upon the death of private individuals, but at the expiration of ten days a dead feast is celebrated and the property of the deceased is distributed by gambling or otherwise. Occasionally speeches are made, but no singing or dancing is indulged in, except during a condolence council, when deceased chiefs are mourned and others chosen in their places.
Private dances are not infrequently given by individual members of the tribe, who, having conceived a great affection for each other, publicly cement it by a friendship dance.
FOOTNOTE
[1]This is the interpretation given by the tribe, the real meaning, asPèreCuoq suggests, being a "river maker," which implies alliance between nations, and as wampum was used for treaties, the original idea seems to have been retained after the word itself has become denotive.
[1]This is the interpretation given by the tribe, the real meaning, asPèreCuoq suggests, being a "river maker," which implies alliance between nations, and as wampum was used for treaties, the original idea seems to have been retained after the word itself has become denotive.
INDEX.
A hunter's adventure; Iroquois tale88A sure revenge; Iroquois tale104Atotarho; Stone giant of the Iroquois53,54
Beille, O'Beille; authority for Iroquois myth59Boy and his grandmother; Iroquois tale86Boy andthe corn; Iroquois tale96Boyrescued by a bear; Iroquois tale83
Case of witchcraft, Iroquois account of a72Charmed Suit; Iroquois tale92Confederacy of the Iroquois established by Hiawatha54Constellations; Iroquois myth80Corn, Green, festival of the Iroquois115Corn, Iroquois festival of gathering the115Cornplanting115Cuoq, Père, interprets the name Hiawatha54Cure for all bodily injuries, Iroquois myth73
Dances of the Iroquois112,116Dead Hunter: Iroquois tale87Dispersion of the great heads; Iroquois myth62
Echo God; Iroquois myth58Echo God, Powers of the Iroquois52Extermination of stone giants; Iroquois myth59
Festival in honor of three sisters, guardians of vegetables53Festivals, Iroquois; gathering the corn115Festivals, Iroquois; green corn115Festivals, Iroquois; New Year112Festivals, Iroquois; planting corn115Festivals, Iroquois; strawberry115Festivals, Iroquois; tapping the maple tree115Flies, Iroquois superstition concerning74Formation of Iroquois turtle clan, Myth concerning77
God, Echo; Iroquois myth of the58God, Thunder, of the Iroquois51,58Gods of the Iroquois, Ancient and modern51Gods of the Iroquois; Echo52Gods of the Iroquois; Hi-nuⁿ51,58Gods of the Iroquois; North wind52Gods of the Iroquoisof the mythologic age52Gods of the Iroquois, Origin of the ancient and modern51Gods of the Iroquois, Power of the53Gods of the Iroquois; Tă-rhuⁿ-hyiă-wăh-kuⁿ; Holder of the Heavens52Gods of the Iroquois; Thunder51,58Gods of the Iroquois; West wind52Great Head; Iroquois myth59,62Great Heads, Dispersion of the; Iroquois myth62Great Heads, Power of the63Great Heads, Shape of the53Guilty hunters; Iroquois tale99
Hale, Horatio; Authority for Iroquois myth of the Thunderers55Hiawatha and the wampum belt; Iroquois myth64Hiawatha, Meanings of the name54Hiawatha, Multiplicity of Iroquois legends concerning53Hiawatha, Power attributed to, by the Iroquois54Hi-nuⁿ and Niagara; Seneca legend54Hi-nuⁿdestroying the giant animals; Iroquois myth54Hi-nuⁿor Thunder god of the Iroquois51Holder of the heavens, Power of the Iroquois God52How the bear lost his tail; Iroquois myth77Human race, Origin of the; Iroquois myth76Hunter and his dead wife; Iroquois tale103Hunter and hisfaithless wife; Iroquois tale90Hunter's adventure; Iroquois tale88
Infant nursed by bears; Iroquois tale84Iroquois confederacy established by Hiawatha54IroquoisMyths.SeeMyths.Iroquois, Origin of the52
Jamieson, Zachariah, authority for tale of wildcat and white rabbit110Jamison, Mary; Iroquois account of bewitchment of72John, Andrew, Iroquois account of bewitchment of72
Kingfisher and his nephew; Iroquois tale108,110
Lad and the chestnuts; Iroquois tale97Legends.SeeMyths.Logan, Mrs., Story of100
Man and his stepson; Iroquois tale85Man who assumed the shape of a hog; Iroquois tale73Maple trees, Iroquois festival of tapping115Medicine, Iroquois myth giving origin of Seneca70Mrs. Logan's story, Iroquois account of100Myth; Hi-nuⁿ destroying the giant animals54Myth, Iroquois, of the three sisters, guardians of vegetables53Mythic tales, Iroquois; A hunter's adventure88Mythic tales, Iroquois; A sure revenge104Mythic tales, Iroquois; Boy rescued by a bear83Mythic tales, Iroquois; Infant nursed by bears84Mythic tales, Iroquois; Kingfisher and his nephew108Mythic tales, Iroquois; Mrs. Logan's story100Mythic tales, Iroquois; The boy and his grandmother86Mythic tales, Iroquois; The boy and the corn96Mythic tales, Iroquois; The charmed suit92Mythic tales, Iroquois; The dead hunter87Mythic tales, Iroquois; The guilty hunters99Mythic tales, Iroquois; The hunter and his dead wife103Mythic tales, Iroquois; The hunter and his faithless-wife90Mythic tales, Iroquois; The lad and the chestnuts97Mythic tales, Iroquois; The man and his stepson85Mythic tales, Iroquois; The old man's lesson to his nephew89Mythic tales, Iroquois; The Wild cat and the white rabbit110Mythic tales, Iroquois; Travelers' jokes107Mythologic explanation of phenomena, Iroquois75,82Myths of the Iroquois; A case of witchcraft72Myths of the Iroquois; A superstition about flies74Myths of the Iroquois; A "true" witch story71Myths of the Iroquois; A witch in the shape of a dog73Myths of the Iroquois; Cure for all bodily injuries73Myths of the Iroquois; Dispersion of the great heads62Myths of the Iroquois; Echo god58Myths of the Iroquois; Extermination of the stone giants59Myths of the Iroquois, fast disappearing51Myths of the Iroquois; Formation of the turtle clan77Myths of the Iroquois; Great head59Myths of the Iroquois; Hiawatha and the wampum belt64Myths of the Iroquois; How the bear lost his tail77Myths of the Iroquois; Man who assumed the shape of a hog73Myths of the Iroquois; Origin of constellations80Myths of the Iroquois; Origin of medicine78Myths of the Iroquois; Origin of plumage79Myths of the Iroquois; Origin of Seneca medicine70Myths of the Iroquois; Origin of the Human Race76Myths of the Iroquois; Origin of tobacco79Myths of the Iroquois; Origin of wampum78Myths of the Iroquois; Origin of witches and witch charms69Myths of the Iroquois; Seneca legend of Hi-nuⁿ and Niagara54Myths of the Iroquois; The North wind59Myths of the Iroquois; The pigmies and the greedy hunters66Myths of the Iroquois; The pigmy's mission67Myths of the Iroquois; The pole star81Myths of the Iroquois; The stone giant's challenge63Myths of the Iroquois; The stone giant's wife62Myths of the Iroquois; The thunderers55Myths of the Iroquois; The warrior saved by pigmies65Myths of the Iroquois; Why the chipmunk has a black stripe on his back80Myths of the Iroquois; Witch transformation74
New Year festival of the Iroquois112,116Niagara Falls, Origin of; Iroquois myth54North Wind; Iroquois myth59North Wind, Powers of the Iroquois God52
Old man's lesson to his nephew; Iroquois tale89Origin of medicine; Iroquois myth78Origin ofplumage; Iroquois myth79Origin ofthe constellations; Iroquois myth80Origin of thehuman race; Iroquois myth76Origin of theSeneca medicine; Iroquois myth70Origin oftobacco; Iroquois myth79Origin ofwampum; Iroquois myth78
Pigmies and the greedy hunters; Iroquois myth65Pigmies, Power of the65Pigmy's mission; Iroquois myth67Plumage, Origin of; Iroquois myth79Pole star; Iroquois myth81Power of the gods of the Iroquois51,54
Religion of the Iroquois112,116Revenge, A sure; Iroquois tale104
Seneca legend of Hi-nuⁿ and Niagara54Senecamedicine, Iroquois myth giving origin of70Sorcery, Myths of the Iroquois concerning68,75Sorcerypractices among the Iroquois68,74Sorcery practices, Iroquois; A case of witchcraft72Sorcery practices, Iroquois; A cure for all bodily injuries73Sorcery practices, Iroquois; An incantation to bring rain72Sorcery practices, Iroquois; A superstition about flies74Sorcery practices, Iroquois; A "true" witch story71Sorcery practices, Iroquois; A witch in the shape of a dog73Sorcery practices, Iroquois; Man who assumed the shape of a hog73Sorcery practices, Iroquois; Origin of Seneca medicine70Sorcery practices, Iroquois; Origin of witches and witch charms69Sorcery practices, Iroquois; Witch transformation74Sorcery practices, Tuscarora names appertaining to68Spirits place in Iroquois myths53Stone giant of the Iroquois; Atotarho53Stonegiantess,Seestone giant's wifeStonegiants, Extermination of; Iroquois myth59Stone giantsof the Iroquois mythology53Stone giants, Powers of53Stone giants, Shape of53Stonegiant's challenge; Iroquois myth63Stone giant'swife; Iroquois myth62Strawberry festival of the Iroquois115Supernatural beings of the Iroquois51Supernatural beings of the Iroquois; Great heads53Supernatural beings of the Iroquois; Stone giants53Sure Revenge, A; Iroquois tale104,107
Tales, Iroquois. (SeeMythic Tales.)Tă-rhuⁿ-hyiă-wăh-kuⁿ; Holder of the heavens52The boy and his grandmother; Iroquois tale86The boy andthe corn; Iroquois tale96Thecharmed suit; Iroquois tale92Thedead hunter; Iroquois tale87Theguilty hunters; Iroquois tale99Thehunter and his dead wife; Iroquois tale103Thehunter and hisfaithless wife; Iroquois tale90Thelad and the chestnuts; Iroquois tale97Theman and his stepson; Iroquois tale85Theold man's lesson to his nephew; Iroquois tale89Thewild cat and the white rabbit; Iroquois tale110Thunder god of the Iroquois51,58Thunder god of the Iroquoiscompared with other gods52Thunder god of the Iroquoisor Hi-nuⁿ52Thunder god of the Iroquois, Origin of52Thunder god of the Iroquois, Powers of52,58Thunder god of the Iroquois, Worship of52Thunder, Iroquois myth concerning55Tobacco, Iroquois myth of origin of79Traveler's jokes, Iroquois tale of107"True" witch story, Iroquois account of a71Turtle clan, Iroquois myth of the origin of the77Tuscarora names appertaining to sorcery68
"Wampum belt, He of the," or Hiawatha54,64Warrior saved by pygmies; Iroquois myth65West Wind, Power of; God of the Iroquois52Why the chipmunk has the black stripe on his back; Iroquois myth80Wild cat and the white rabbit110Witch in the shape of a dog, Iroquois account of a73Witch story; Iroquois myth71,77Witchtransformation, Iroquois account of a74Witchcraft.SeeSorcery.Witchcraft, Iroquois account of a case of72Witches and witch charms, Iroquois myth giving origin of69
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