THE PEACEMAKER

[2]Mohawk River.

[3]Hudson River.

"You, my children, must now go forth and become mighty nations; and I will teach you the mysteries of the forests and make your numbers like the leaves that cover the trees when the warm days have come."

Then they followed him toward the setting-sun, and when they had gone some distance he told off certain numbers and families that should make their homes and build a village in that place. These he gave corn, beans, squash, potatoes and tobacco, and also dogs with which to hunt game, and named them Te-ha-wro-gah.[4]From that time they could not understand their brothers, and they dwelt henceforward on the banks of the beautiful river.

[4]Divided speech; the Mohawks.

Then went he with the others towards the sun-setting till at last they halted in a broad valley where were beautiful streams. And he bade someof his followers remain there, and gave the same good gifts he had given their brothers and told them that they should be called Ne-ha-wre-ta-go,[5]for the trees of the forest were of great size where he bade them dwell, and in a short time these had also learned to speak a new tongue.

[5]The Oneidas.

Then Ta-ren-ya-wa-gon led the rest of his people onward toward the sun-setting till they came to a mountain which he called O-nun-da-ga-o-no-ga.[6]There he again commanded some of his people to remain, and he gave into their possession the same gifts he had confided to the care of his other children, and called them Se-uh-no-wah-ah-tah.[7]To these he gave his own language.

[6]Onondaga; on the hills.

[7]Carrying the name; the Onondagas.

Many days journey toward the sunset, near the shores of a lake named Go-yo-gah,[8]he selected a dwelling-place for others of his children and bade them build a village and left them provided with all good things. These he called Sho-nea-na-we-to-wah;[9]and their language was also changed.

[8]Mountain rising from the water; the Cayugas.

[9]People of the great pipe.

Then with those who remained Ta-ren-ya-wa-gon continued toward the sunset until they came to a mountain near the lake called Ga-nun-da-gwa,[10]and here he told them they should dwell. And he gave to them the name Te-ho-ne-noy-hent,[11]and changed their language as he had done that of their brothers and bestowed upon them the same gifts for their food.

[10]Canandaigua; the place chosen for settlement.

[11]Possessing the door; the Senecas.

But there were some who were not content to stay where the holder of the heavens had bidden them to live and who ran away toward the setting-sun many days until they came to a great river which they crossed on a wild grape vine. But when the last ones were crossing, the vine broke and none could ever return.[12]

[12]This refers to the Indians beyond the Mississippi.

Then the holder of the heavens gave his time to the instruction of his children, and to each family he imparted some distinctive skill. To the Senecas he gave the power of swift feet, and they could soon outrun any animal in the forest. The Cayugas became skilled in the use of the canoe, and glided over the waters more rapidly than the skimming birds or darting fish. The Onondagas were instructed in all the laws and wishes of the Great Spirit and had power to speak his mind. The Oneidas became skilful in ways of making weapons, of the building of houses and the weaving of baskets.The Mohawks were taught to shoot their arrows with surer aim than all the others, and could snare the fish from the streams with wondrous skill.

You, my children, must know that Ta-ren-ya-wa-gon, the holder of the heavens, had power to assume any shape, and that he could fly from one place to another, far distant, more rapidly than the great eagle. He taught his people the knowledge of hunting and gardening; he fashioned arrow-heads from the flint and guided the hands of his children until they, too, could make them; he gave instruction in the arts of war, that they might defend themselves; he cleared their streams from obstructions and pointed out the water path[13]from the sun-rising to the sun-setting. He taught them the form of poisonous fruits and plants, giving them to eat of those that were wholesome; he taught them how to kill and dress their game; made the forest free for the tribes to hunt in, and gave them laws and precepts to guide them in the treatment of both the young and the old.

[13]The "water path" was up the Mohawk River to Rome, over a short portage to Wood Creek, thence to Oneida Lake, down the Oswegp River to Seneca River, and thence westward over the chain of lakes in the interior of the State of New York. If the journey was to be to the far west, the Oswego River was taken to Lake Ontario and thence through the chain of great lakes.

Then Ta-ren-ya-wa-gon determined to reside with his children, and he assumed the form of aman and chose as a wife a maiden from the Onondagas. When he had done this he was named Hiawatha. His home was on the shores of a beautiful lake,[14]and to it came many of the red men and their wives and children, that they might learn from the wise Hiawatha how their lives should be guided. To his wigwam came also a daughter, whose beauty was as the flowers, glistening with the dews of night and kissed by the light of the Great Spirit's smiling face. The name of the daughter was Minnehaha.

[14]Cross Lake, Cayuga County, New York. A very romantic and beautiful point on the southern shores of this little body of water is pointed out by the Indians as the site of Hiawatha's home.

Many seasons passed. Under the teachings of Hiawatha the Onondagas became the greatest of all nations. The wise man came in his magic canoe of dazzling whiteness and sat at all their councils, and by his wisdom and moderation the tribe was preserved from strife and became foremost in the arts and knowledge of the forest.

But at last there came an alarm from the north beyond the great lakes, and the story was told with fear at the lodge-fires of a relentless enemy who came to kill and burn. In terror the chiefs told their fears to Hiawatha and he advised them to call a council of all the tribes at a place on the bordersof a lake where he had once told them to light a great council-fire, that they might make preparations to meet their foes. Swift runners went to the villages of all the tribes and the chiefs, and warriors assembled at the appointed place. Three days they awaited the coming of Hiawatha, and on the morning of the fourth a mighty shout arose as they saw his mystic canoe gliding over the waters of the lake. In its prow sat the beautiful Minnehaha, while the wise man, her father, occupied a seat at the stern of the boat and with a light paddle directed the course of the mysterious craft. He was met at the edge of the water by the foremost men of the tribes, and greeting them as brothers, each in their own language, he stepped from the canoe and walked a short distance along the shore. Suddenly a rushing noise was heard, as of the coming of an awful storm, and as all eyes turned upwards a great bird was observed coming out of the heavens with the speed of an arrow. Hiawatha and his daughter alone stood unmoved and tranquil. The others fled in terror. The celestial visitor alighted at the feet of Hiawatha. Impelled by some unseen power, Minnehaha knelt at her father's feet. He placed his hands on her head for a moment and then she slowly rose, cast one look into his face, murmuredgently, "Farewell, my father!" and took her place between the wings of the Great Spirit's messenger. Instantly the giant bird stretched its wings for flight over the glistening waters of the lake, and circling over the heads of the appalled multitude, swiftly bore its burden of loveliness to the home of the Manito.

Hiawatha sank to the earth and covered his head with the robe of a panther. Three times did the smiling face of the Great Spirit pass across the heavens before the wise man moved or uttered a sound, and his red brothers feared he had gone on the long journey and could not again give them counsel. Finally he rose from his mourning, bathed himself in the lake and asked that the council be called. When all were seated in the place appointed, Hiawatha came before them and said:

"My children, listen to the words of Hiawatha, for they are the last he will speak to you. My heart beats with yours, my children, but I cannot longer remain to make known to you the will of the Great Spirit.

"My children, the voice of strife has brought you from the homes where you have so long dwelt in peace. You tremble for the safety of your wives and little ones; you fear that your happy life willbe disturbed. You, the members of many tribes and villages, have one common fear, and you should therefore have one common interest. Singly, no tribe can oppose the hordes of the north that threaten to come like the storms of winter, blasting and killing all in their path. Divided you can make no progress. You must unite as one common band of brothers. You must have one voice, for many tongues make confusion. You must have one fire, one pipe, one war club. If your warriors unite they can defeat any enemy and protect the safety of their homes.

"My children, listen, and Hiawatha will tell the wampum of the Great Spirit."

He made a signal and the fire-keepers advanced to the center of the council-place and united the council-fires in one.[15]Then Hiawatha threw tobacco upon this and said:

[15]See note on this legend.

"Onondaga, you are the people of the hills and are warlike and mighty. Your strength is like that of the great tree whose branches withstand the storm because its roots sink deep into the ground. You shall be the first nation.

"Oneida, you are the people who recline your bodies against the everlasting stone that cannot bemoved.[16]You shall be the second nation because you give wise counsel.

[16]Evidently an allusion to Trenton Falls chasm, located within the Oneidas' Country.

"Seneca, you are the people who have habitation at the foot of the great mountain and dwell within the shadows of its crags. You shall be the third nation because you are fleet of foot and are greatly gifted in speech.

"Cayuga, you whose dwelling is in the dark forest and whose home is everywhere because of the swiftness of your canoes, you shall be the fourth nation because of your superior cunning in hunting.

"Mohawk, you are the people who live in the open country and possess much wisdom. You shall be the fifth nation because you understand best the cultivation of corn and beans and the building of cabins.

"Like the fingers on the hand of the warrior, each must lend aid to the other and work in unison. Then foes shall not disturb or subdue you.

"My children, these are the words of the Great Spirit spoken to you by Hiawatha. Let them sink deep into your hearts and be remembered. When the sun comes again I will listen to your decision. I have done."

On the following day the council again assembled and the wise men agreed that Hiawatha had spoken well and that they would follow his teachings. They asked him to be their chief sachem, but he told them he could not as he was going away. Then Hiawatha approached the spot where the celestial bird had rested and gathered a quantity of white plumes that had fallen from its wings. These he gave to the warriors as emblems that they should wear and by which they should be known as members of the Ako-no-shu-ne, who were called the Iroquois.[17]Then Hiawatha said to them:

[17]Succeeding generations wore feathers from the white heron, approaching as nearly as possible the plumage of the celestial bird.

"To you, Oh! my children, remember well the words of Hiawatha. To you, Oh! my friends and brothers, be faithful in aiding each other when danger may come. Recall the words of the Great Spirit which have been given to you for many moons. Do not admit to your councils the people of other tribes, for they will plant among you the seeds of jealousy and trouble and you will become feeble and enslaved.

"Friends and brothers, these are the last words you will hear from the lips of Hiawatha. Choose the wisest maiden[18]in your tribes, who shall beyour peacemaker, and to your sachems shall come wisdom to arrange for the reference to her of dissensions that may arise among you. I have spoken, and will now follow the call of the Great Spirit."

[18]See legend "The Peacemaker," and note on same.

At that moment sweet strains of music burst upon the ears of the listening multitude like the gentle voice of summer in the branches of the pine trees; they heard it, but knew not whence it came. The wise man stepped forward, and as he was seated in the mystic canoe the music burst upon the air in tones more beautiful than the red men had ever before heard. But the snow-white canoe did not skim the waters of the lake. Slowly it rose as the choral chant pealed forth, and, following the direction taken by the celestial bird, disappeared among the summer clouds as the melody ceased.

KIENUKA, the peace-home, was desolate. The fire of pine knots that for many generations had burned upon its fire-place was dead and sodden. No voice of welcome was heard within its doors. Its hangings of skins and robes were torn and loosened by the winds of all seasons. The broad paths leading from the sun-rising, the sun-setting, the guide star and the summer land, which for many hundred moons by night and by day had been pressed by the feet of the red children of the forest when in trouble, in danger, in need of counsel, or in want, were now choked with briars and thistles. The wolf whelped her young in the couch of the Peacemaker. Birds without song and of black plumage built their nests and muttered hoarse croakings to their nestlings in the roof of the peace-home.

Blood had been shed in Kienuka and the Great Spirit had made the peace-home desolate.

When Hiawatha, the wise man, was speaking the last words to his children, he told them tochoose from their tribes a maiden possessing wisdom, who should be their peacemaker. So the red men built a home wherein the peacemaker should dwell, and doors were made at each side so that it mattered not whence came the wayfarer he would find a welcome. Then the maidens of the tribes were brought together at the council-place and to them were submitted the questions in dispute among their brothers. The wise men decided that she who would decide the greatest number most justly should be the Peacemaker Queen and dwell within the fortress they had built. Thus the Queen was chosen, and when the Great Spirit called her to the long home she was mourned by the people of all the tribes, and none entered the peace-home until her successor had been selected.

In this manner came to the peace-home Genetaska, the Seneca maiden, whose wisdom and kindness were known to all, and whose beauty was like that of the full summer. She was the most famous of all the Peacemaker Queens, and the red men said that Minnehaha, the daughter of Hiawatha, came often from the sky on the back of the celestial bird and gave her advice and guidance. Whoever went to the doors of the peace-home disputing came from them again, when they hadeaten and rested, with no anger in their hearts, for Genetaska soothed them by her gentle voice. To the sick and wounded she ministered with the greatest medicine herbs; to those heated by passion she told tales of the Great Spirit that taught them moderation. Disputes among the tribes were so adjusted that the hunters or warriors who would come to Kienuka with anger and war in their hearts left its doors as brothers.

One day there came to the peace-home two young chiefs—one from the Oneidas and the other from the Onondagas. Each claimed that his arrow had given the death stroke to a mighty buck they had been trailing in the forest. When they had tried their skill with weapons, agreeing that the most skillful should possess the slain animal, neither could gain advantage over the other. Then said the Onondaga: "I will fight thee, Oneida, and he who lives may carry to his village the mighty buck and the scalp-lock of his enemy."

But the Oneida said: "Thou, Onondaga, must remember the words that have been spoken in thine ears by the old men who listened to the teachings of Hiawatha, that when two hunters of the Five Nations dispute in the paths of the forest they shall not fight, but tell their dispute to thePeacemaker. The Oneida will go with thee to Kienuka."

When they had eaten and rested at the peace-home, the hunters were told that each should take half of the buck back to his village. "For," said the Peacemaker, "the animal is large, and with half each hath enough for his wife and little ones."

"The Oneida is alone in his home," said the chief. "I carry the meat to the old men and to the women who have no sons. The Oneida has seen no maiden he would take to his wigwam till he beheld Genetaska, the Peace Queen."

Then said the Onondaga: "The home of the Onondaga is desolate since the plague robbed it of the loved ones. He is a great chief and has power in his tribe, for he was never defeated on the chase or in the contest. But the Peacemaker has made his heart weak, and he can never be strong again unless she will come to his wigwam."

Then said Genetaska: "Go, thou, my brothers, and think no more of the Peace Queen, who is chosen by the tribes and may not be the wife of any. Seek thou other maidens, who will gladly become wives to you."

But when they were gone there was no longerpeace in the heart of Genetaska, for the form of the Oneida was before her eyes.

When the autumn came—when its first tints had touched the forests and merely tinged the dark green with a hazy brown—the Oneida chief came at sun-setting to the peace-home and stood boldly before the Peacemaker. He said:

"The Oneida hath built a wigwam in the summer land where the Five Tribes do not care to go. He hath filled it with robes and supplied it with food and it awaits the coming of Genetaska, the Seneca maiden, who loves the Oneida. The tribes will choose another Peace Queen when thou art gone, and thy heart will no longer be heavy with the burdens of all the red children who come to thee with their troubles. Will not Genetaska go?"

The maiden looked boldly into the face of her lover and answered: "Genetaska will go."

Toward the summer land they left Kienuka, and when they came to the river they glided rapidly along in the Oneida's canoe and were lost to their people forever.

* * * * *

But the peace-home was desolate, and to its doors in the darkness came running two men whose anger toward each other had long been fedwith jealousy and hatred. When no Peacemaker was found their rage could no longer be controlled, and they fell upon each other with their hunting clubs and fought till they sank from exhaustion and died before each other's eyes.

The peace-home had been desecrated by the shedding of blood. Henceforth it was a place shunned by all men.

WHEN the frosts were unlocked from the hillsides there came into one of the villages of the red men a mild and quiet old man whom none of them had ever seen before. He stood beside the field where the young men played at their games, and when some of the fathers approached to bid him welcome to their village and wigwams they saw that his body was covered with sores, and they made excuses to turn aside that they might not meet him. When none went to him and called him brother, he turned to the village and walked slowly from door to door of the wigwams. The women saw him and as he approached their doors they covered their children's faces that they might not see his features, and wished in their hearts that he would not enter. When the little man read their thoughts, with saddened eyes and heavy steps he would turn away and seek another habitation, where he would again see that he was not welcome and turn his weary footsteps from the door. When he had visited all the wigwams in the village without findinga welcome in any, he went suddenly to the forest and they saw him no more.

The next day he appeared in another village, where the same weary round of the day before brought him no shelter. For many days thereafter he went from village to village, and, though he spoke to no one, he knew that their hearts were not open to him and that they shuddered at his coming.

Finally there remained but two more villages to visit and he feared that he should find none who would bid him enter their homes that they might minister to his wants. At last, however, as he approached a humble cabin his eyes brightened, for he read in the heart of the woman who saw him coming that she had taken pity on his forlorn condition and that her hospitality would overcome the dread his appearance caused. Said the woman:

"Thou art welcome, my brother, for thou art a stranger."

Then said the strange man: "Peace to my sister's house and happiness to her husband."

Then the woman spread a couch of soft furs at one side of the wigwam and bade the stranger lie down; and when she had done so she asked him how she should minister to his wants. Then the strange man said:

"Listen, my sister: Thou of all thy race hast had in thy heart pity and love for a suffering and friendless creature that have led thee to give him shelter in thy house. Know then, my sister, that thy name shall henceforth be great. Many wonders shall be taught thee, and thy sons will be made chiefs and thy daughters princesses. I am Quarara, and bear messages from the Great Spirit."

Then Quarara described to the woman a plant which she went forth into the forest and procured. She returned to the hut and prepared it as he bade her, and when it was administered to him he recovered from his sickness and the sores left him.

Quarara remained at the woman's wigwam many moons and brought upon himself all manner of fevers, plagues and diseases, and for each one he described the medicine root or herb that would perform its cure. These the woman found in the forest and brought to him, and he made it plain how they should be prepared to do the will of the Great Spirit and defeat the evil spirits and witches that plagued his people.

Then said the strange man, Quarara, to her:

"Thou, Oh! sister, knowest now what the Great Spirit would have thee teach his children freely. Thou hast been patient and kind and thy heart isfilled with gentleness. The sons that shall be born to thee shall be called Sagawahs, the healers, and thou and thy family shall be remembered throughout all generations."

Quarara then brought upon himself the fatal disease, for which there is no remedy, and returned to his home with the Great Spirit.

BITS OF FOLK-LORE

FIRE was believed to be a giant that was fed on pygmies or small spirits existing only in the wind. The process of fanning the embers into flame with one's breath was only attempted at the greatest hazard, as it was "very bad medicine."

Whoever might be engaged in the practice of any mystery should never be disturbed or interfered with except under penalty of the direst misfortunes and the suspicion of all his tribe. They might wonder in their own hearts, but they must never betray the least curiosity to find out what one of their number might be trying to bring about by his experiments, incantations or mysterious performances. The arrows of a curious hunter never hit the mark, and the corn planted and tilled by a curious woman bore only crooked and withered ears.

The sun was commonly known as "the smiling face of the Great Spirit," and when it disappeared at night it was supposed to have entered the doorof a great wigwam which was built in the form of a semi-circle. In the morning it reappeared at the other door of the wigwam. Their ideas about astronomy were extremely vague and were constantly changing. The moon was believed to be a sister of the sun, and in time would be able to give as much light as her brother. The stars were bright and glowing brands of fire tied with thongs and held by spirits created for that purpose by the Great Spirit. One star alone, the North Star, was held by the Great Spirit himself because it was always in the same place. It was called the guide. Other stars and planets were named, but the names have not been preserved.

The springs and the streams they formed were first made for the convenience of the Great Spirit. He desired to leave the Happy Hunting-Grounds and make a journey over the earth and so he sent a large white bird to carry water from the original spring near the Great Spirit's wigwam and plant it in the earth at convenient distances. Sections of country that were without springs had not been visited by the Great Spirit.

Language was looked upon as a sacred gift, and was as much a part of the body as the head orlimbs. For this reason an Indian never spoke the language of another nation except in the capacity of interpreter. When a council was held between tribes the orators conducted the debate in their own language, and the words were translated, when necessary, as they fell from the lips of the speakers by those who had been trained for that purpose. It was considered the greatest possible affront to their ancestors and to the Great Spirit for the Iroquois to speak any language other than their own. Deaf mutes among them were pointed out as people who were not satisfied with the language of their fathers and in consequence had lost the power to speak or hear.

Difficulties and contentions were spirits of evil that flew about inciting trouble. When disputes and differences were arranged or settled they would arise again unless buried. When terms of a settlement had been agreed upon it was customary to dig a hole in the ground, around which the disputants would gather, and each party to the dispute would talk his grievances into the excavation, absolutely unburdening himself of all he had to say. When the ceremony was concluded, the excavated earth was returned and firmly stamped and poundeddown. In this way, it was believed, the quarrel could be forever buried unless one of the parties to the ceremony deliberately removed the earth and again opened the prison of the bad spirits. From this belief grew the custom of "burying the hatchet" when peace was secured, and of digging it up when war was determined upon.

The Aurora Borealis was believed to be the reflection of the light of the camp-fires in the Happy Hunting-Grounds. When its lights were seen it was supposed that the brothers who had passed into the future were rejoicing over the successful termination of some great hunt or participating in a feast. The size of a fire that could cast such wonderful lights was beyond their comprehension, and often the death-song of the warriors and chiefs would refer to their hope of soon standing beside the fire that was greater than the mountains. It was customary for them to stand in the open air and make long speeches to the spirits during the time the Aurora was to be seen. They would chide the spirits for wastefulness in building so large a fire and call upon them not to burn all the forests of the Great Spirit before their friends on the earth were admitted to the charmed circle and permittedto enjoy the pleasures of a camp-fire of such gigantic proportions.

It was wrong to complain of pain of any kind or to show by any act that pain was experienced. Both pain and suffering were caused by bad spirits, and surely one would not give their enemies the pleasure of knowing that their attempts had in any manner caused discomfort. The Great Spirit was trying with all his power to relieve those who suffered pain, and to complain when your friend was doing his best to aid you would make him think that his efforts were not appreciated. Besides this, after the first shock of a wound, none of the animals betray by their cries the presence of pain. The dog will carry a broken leg for days, wistfully but uncomplainingly. The cat, stricken with club or stone, or caught in some trap from which it gnaws its way to freedom, crawls to some secret place and bears its agony in silence. The wolf or bear, caught in the pitfalls and pierced with scores of stinging arrows, indicate by no outward sign that they suffer. The wounded deer speeds to some thick brake and in pitiful submission waits for death. The eagle, struck by the arrow in mid-air, fights to the last against the fatal summons. Thereis no moan or sound of pain, and the defiant look never fades from its eyes until the lids close over them never to uncover again. The Indians learned many of their lessons from the animals and were taught to be as brave and uncomplaining as their brothers of the forests.

THE HAPPY HUNTING-GROUNDS

IT is hardly possible to define the creed of the people comprising the Iroquois, for it was so intermingled with curious superstitions of every kind that it cannot be traced to a continuous doctrine like the religions of other peoples. They had no special teachers of religion, and the privilege of adding as many superstitions as the mind could conceive was possessed by each individual member. Thus their religious belief was encumbered with almost every superstition that could be created in the minds of an ignorant and uncivilized people dwelling in wildernesses filled with numerous wild beasts and given over to the undisputed sway of solitude.

In a general way, however, according to the explanations made by Cornplanter of the belief entertained by him, their religion saw God as a great and loving spirit whose extended arms bore up and encircled the universe. They believed this Great Spirit created all the objects, both animate and inanimate, upon the earth; that he smiled upon his people in sunshine and shower, and frowned uponthem in fierce storms and whirlwinds. He peopled the air with millions of embodied spirits, some of which were evil, and unless propitiated caused pain, sickness, trouble and death. Others were good spirits and aided the hunter in his chase, the lover in his suit, and brought male offspring to the mother's arms. Finally, he had prepared for them a "Happy Hunting-Ground," where every one should go after death. There beautiful birds would make resonant the hills and valleys with their enchanting song. The Great Spirit had covered that vast and magnificent country with plains, and forests, and limpid streams, in which and over which would sport the red deer, bears, buffaloes, wild horses and all animals and fishes useful for clothing and food. The good Indian could there reside forever with his wives and papooses, climbing the rugged hills without weariness, sporting in the rivers and lakes that never failed to supply an abundance of fish—always returning from the chase laden with the trophies of his skill. But the bad Indian would return from the chase empty-handed; he would lose his way and wander in the labyrinth of beautiful paths that led him beside fields of growing maize which disappeared when he attempted to pluck the glistening ears. Thenhis more fortunate brothers would take pity upon him and lead him to his home, and his punishment would be the chagrin he would feel when of necessity he was compelled to partake of his brother's bounty.

In the beginning, the red men dwelt with the Great Spirit in this delightful country, but they were so boisterous and full of play that the Great Spirit could get no rest on account of their noise. Besides this, there were no evil spirits or dangers there, and they could not learn to be brave and courageous unless they were situated where they came in contact with opposition and trouble. So the Great Spirit made a large basket in which he placed the red men, carefully covering them so they could not see the trail by which he took them from his home. He brought them to the earth and left them with the promise that when they had acquired bravery and circumspection they should again be carried to his home and there dwell for "so many moons that all the needles on the greatest pine tree would not tell them all."

The Iroquois held sacred no day on which to perform particular religious exercises, but they had several annual festivals which were observed with regularity for ages, and which are, in a measure,celebrated by the so-called pagans among the Senecas, Onondagas and Tuscaroras at the present time. The first of these was the "Maple Dance," and exemplified their way of thanking the Great Spirit for tempering the wind so that the snows would disappear and the sweet waters would flow from the sides of the maple trees that abounded in the wilderness about their homes. Previous to holding this, and all other festivals, the inhabitants of each village would meet at the council-place for what might be termed to-day "a confession of sins"—for such it really was. When all had assembled, one of the oldest sachems would stand before his brethren with a string of white wampum in his hands and tell wherein he had sinned according to Indian ethics. When he had concluded, the wampum would be passed to another, and so on until all had unburdened themselves. The open declaration of their misdeeds did not relieve them of the consequences of the deeds themselves, but in a measure it tempered the punishment. The moral code may be briefly summed up as follows:

It was a sin to neglect the old in any manner, or to refuse to share with them the fruits of the chase or the products of the fields, and it was especially sinful to neglect or disregard aged or infirm parents.

To speak in derision or slightingly of anyone who might be lame, blind, idiotic, insane—crippled in any manner or unfortunate in any degree, or to refuse them aid or shelter.To refuse to share food or shelter with anyone who might apply for either, or to fail to care for the sick and for orphan children and widows.To break any treaty or agreement made at the council-fire when the peace-pipe had been smoked, or after the parties making the treaty had partaken of food together.To violate the chastity of any woman.To kill animals for any other purpose than for food and covering, and for the protection of growing crops and human life.To tell a falsehood, even though it might be of the most innocent character.To show cowardice in meeting any kind of danger or to shrink from exposure, pain, suffering, sickness or death.To take human life unless the person killed was a member of a tribe with which the Iroquois was at war.

To speak in derision or slightingly of anyone who might be lame, blind, idiotic, insane—crippled in any manner or unfortunate in any degree, or to refuse them aid or shelter.

To refuse to share food or shelter with anyone who might apply for either, or to fail to care for the sick and for orphan children and widows.

To break any treaty or agreement made at the council-fire when the peace-pipe had been smoked, or after the parties making the treaty had partaken of food together.

To violate the chastity of any woman.

To kill animals for any other purpose than for food and covering, and for the protection of growing crops and human life.

To tell a falsehood, even though it might be of the most innocent character.

To show cowardice in meeting any kind of danger or to shrink from exposure, pain, suffering, sickness or death.

To take human life unless the person killed was a member of a tribe with which the Iroquois was at war.

There were no punishments prescribed for breaking any of these or other recognized laws, but the person offending by the commission of the greater sins was, by common consent and custom, shunned, scorned, shamed, neglected, pointed at and ostracised from all connection whatever with his tribe and relatives. This generally resulted in the culprit'ssuicide, which was looked upon as a very brave act, and was full reparation for the wrongs committed.

Soon after the "Maple Dance" had been held came the "Planting Festival," which was conducted as a thank offering to the Great Spirit for unfolding the buds upon the trees, decking the woods and fields with flowers and warming the earth so that it could receive and nourish the seed.

When the seed had been planted, and upon the appearance of the first shoots of corn, the "Hope Festival" was held. At this time, as the red men circled around the glowing fires, they called upon the Great Spirit to protect the seeds that he had given life and asked him to bring them to maturity. They sprinkled leaves of tobacco upon the fires and repeated slow, monotonous chants or prayers that had been used by them for unknown generations. They asked the Great Spirit to give attention to their words arising to him in the smoke and not to let his ears become closed that he might not hear. They said:

Back to Index Next