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They P veel eh Wee a wy st diddy ye" wins erro 11 Dye te ys HET LLY one dail i ce at CORES Low Nk PRATT tid) pte Ot dS sted sy getty a BATE dd eh wt SNe, aia ee LO Soe ff, hy Aud? eget "we! . A, VOU vy Ve, y) Pot ew dtd oy soeve A " PUKE RKRTETE Neyer WMT et Co Teo Wi Mogegty wy uA. WV yuu edd eorvere wee Sy yi dy 7, ver ) verve www vt 7s Vv ~ ey ye ok rte pe Ti rt poe ag Oe Cee Tere welt AO ervey | ae iW ppt tof a tT eg Ay eM ed Ned Now Seg WN tt all wal wei ; Dea. ao ee 20 Yd | : Education Department Bulletin Published fortnightly by the University of the State of New York Entered as second-class matter June 24, 1908, at the Post Office at Albany, N. Y., pane the act of July 16, 1894 No. 530 ; ALBANY, N. Y. November I, 1912 New York State Museum Joun M. CrarKeE, Director Museum Bulletin 163 THE CODE OF HANDSOME LAKE, THE SENECA PROPHET BY ARTHUR C. PARKER = 22534 1 PAGE PAGE Paneemienan 5 6S Bo. oe a a tne death. feast. . = sa-ace eee ee IIO Pramesome hakGrs sc. is26ie8 23 55 9. |. Medicine societies: si 5. 2) Pir den Li3 Effects of Handsome Lake’s _ Dark dance or pygmy a 119 MSMR = sop ees x 21g 3 tan botiety- Of others. vag se Pes eee 121 How the white race came to Society of mystic animals....... 122 eM M 3 gO Sea c s c etee sais wi Eb ~| TP hecengie SocteLy.. s~ satus. oes 124 MrewenalwitO COdG 2.5 2.2... sisees 26 | "Thesbeat-sotiety:- ix- soe. dete 125 Sections 1 to 130: The Great The Buitalo society 40 tees 125 SS oo ae eee 27° | Ghantersfor the dead a5. s-qcer. 126 Part 2. Field notes on rites and Woman's society 22 u.v eet ae 126 Bete oo ae ose se Oe S1-\sSisterss of the Dio he igo... 126 Witterdoe sdefifice........6.565 $5 | alse face company 22: eee 127 Game ee Soe oc ee ue ga”) (Husk: facess.i527. 3. Sea 129 Cornplanting and maple thanks- ~ Iroquois sun myths......... Sree LE PAIN gS Oe A a 101 | Anecdotes of Cornplanter....... 136° Legend of the coming of Death.. 105 | Key to pronunciation........... 139 The fugeral address. ..... 0. 227: SEOY! \ |.) BEGG 95 0 sicaa'd © ona lcs ei pee 145 ALBANY UNIVERSITY OF THE STATE OF NEW YORK 1913 M27r-O12-2000 . 7 / STATE OF NEW YORK EDUCATION DEPARTMENT Regents of the University With years when terms expire 1913 WuiTELAw Reip M.A. LL.D. D.C.L. Chancellor . New York 1917 St Clair McKetway M.A. LL.D. D.C.L. Vice Chancellor Brooklyn 1919 Dane. Geacea Ph.D. LL:D. -.*' Se . Watkins rere Punved. sexton LL.B. LL.D. 2S . Palmyra 1915 ALBERT VANDER VEER M.D. M.A. Ph. D. LL. D. Albany 1922 CHESTER S. Lorp M.A. LL.D... . . New York 1918 Witt1am NottrincHam M.A. Ph.D. Te D. . . syracuse 1920 EuGENE A. Putrpin LL.B. LL.D. . . . . New York 1916 Lucius N..Lirraver B.A. 2... 3). . 2 (G@lloversediie 1921 Francis M. CarPENTER: 2.) 12... .. . Meowtre ges 1923 Aram I. Erxus LL.B. > +i). Ua Seay ae 1924 ApErnerr Moor: >). 5a ckscs 2 ae ee Commissioner of Education AnprREwW S. Draper LL.B. LL.D. Assistant Commissioners Aucustus S. Downinc M.A. L.H.D. LL.D. First Assistant Cuar_es F. WHEELOcK B.S. LL.D. Second Assistant Tuomas E. Finecan M.A. Pd.D. LL.D. Third Assistant Director of State Library James I. WyeEr, Jr, M.L.S. Director of Stience and State Museum Joun -M. Crarkxe Ph.D. D.Se. LL.D. Chiefs of Divisions Administration, GEorceE M. Wirey M.A. Attendance, JamMEs D. SuLLIVAN Educational Extension, WILLIAM R. Eastman M.A. M.L.S. Examinations, HARLAN H. Horner B.A. ~ History, James A. Hoipen B.A. Inspections, FRaNnK H. Woop M.A. Law, Frank B. GILBert B.A. Library School, FRANK K. WatTerR M.A. B.L.S. Public Records, THomas C. QuiINnN School Libraries, SHERMAN WILLIAMS Pd.D. Statistics, Hiram C. CasE : Visual Instruction, ALFRED W. ABrams Ph.B.. Vocational Schools, ARTHUR D. DEAN B.S. . , 7 a — me “ee a rig i 4 : ’ 5 % s a ¥ +2 ze = “ = - a ——— he f Ke t New York State Education Department Science Division, September r1, 1912 Hon. Andrew S. Draper LL.D. Commissioner of Education Sir: I transmit to you herewith and recommend for publication as a bulletin of the State Museum, a manuscript entitled The Code of Handsome Lake, the Seneca Prophet, prepared by Arthur C. Parker, Archeologist. Very respectfully Joun M. CLARKE Director STATE OF NEW YORK EDUCATION DEPARTMENT COMMISSIONER'S ROOM Approved for publication this 16th day of September 1912 Commissioner of Education “Sp “ii *¥ . 7 es ae ‘ § 1; * age % See ha Plate I - an. Tat Photo 1900 by A. C. Parker The old log Long House on the Cattaraugus reservation formerly situated on the Buffalo “ Plank road ” Education Department Bulletin Published fortnightly by the University of the State of New York Entered as second-class matter June 24, 1908, at the Post Office at Albany, N. Y., under the act of July 16, 1894 No. 530 ALBANY, N.Y. NOVEMBER I. 1912 New York State Museum JoHN M. CriarKeE, Director Museum Bulletin 163 THE CODE OF HANDSOME LAKE, THE SENECA PROPHET BY ARTUR GC. PARKER INTRODUCTION HANDSOME LAKE’S RELIGION The Gai’wiio’ is the record of the teachings of Handsome Lake, the Seneca prophet, and purports to be an exact exposition of the precepts that he taught during a term of sixteen years, ending with his death in 1815. It is the basis of the so-called “ new religion ” of the Six Nations and is preached or recited at all the annual mid- winter festivals on the various Iroquois reservations in New York and Ontario that have adherents. These reservations are Onon- daga, Tonawanda, Cattaraugus and Allegany in New York. and Grand River and Muncytown in Ontario. There are six authorized “holders” of the Gai’wiio’ among whom are John Gibson (Ganio‘da1‘io‘) and Edward Cornplanter (Soson’dowa), Senecas, and Frank Logan (Adodar’ho), Onon- daga. Chief Cornplanter is by far the most conservative though Chief Gibson seems to have the greater store of explanatory mat- ter, often interpolating it during his exposition. Chief Logan is a devout adherent of his.religion and watches the waning of his prophet’s teachings with grave concern. His grief is like that of Hiawatha (Haiyo”wéntha) and inclines him to leave Onondaga for a region where the prophet will not be jeered. 1Key to pronunciation of Indian words on page 139. See also Glossary, page 140. 6 NEW YORK STATE MUSEUM The stated times for the proclaiming of the Gai’wiio‘ are at the Six Nations’ meeting in September and at the midwinter thanks- giving in the moon Nisko’wukni, between January 15th and Febru- ary 15th. At such times the Ongwe”’onweka or “ faithful In- dians’’ send for an expounder paying his traveling expenses and entertaining him during his stay. Usually reservations “exchange ” preachers, Cornplanter going to Grand River or Onondaga and Chief Gibson to Cattaraugus or Allegany. The time consumed in reciting the Gai’wi1o‘ is always three days. At noon each day the expositor stops, for the sun is in midheaven and ready to descend. All sacred things must be done séde’tcia, early in the morning. Before sunrise each morning of the preach- ing the preacher stands at the fireplace in the long house and sings a song known as the Sun Song. This is an obedience to a command of the prophet who promised that it should insure good weather for the day. ‘‘ The wind always dies down when I sing that song,” affirms Chief Cornplanter. During the recital of the Gai’wiio’ the preacher stands at the fireplace which serves as the altar. Sitting beside him is an assist- ant or some officer of the rites who holds a white wampum strand. A select congregation sits on benches placed across the long house but the majority use the double row of seats around the walls. The women wear shawls over their heads and during affecting parts of the story hide their faces to conceal the tears. Some of the men, stirred to emotion, likewise are moved to tears but are unable to hide them. Such emotion once detected by the auditors sometimes becomes contagious and serves as the means of scores repledging their allegiance to the old religion. In 1909, for example, 136 Allegany Senecas promised Chief Cornplanter that they would stop drinking liquor and obey the commands of Handsome Lake. Visit- ing Canadian Oneida Indians at the Grand River ceremonies, as a result of such a “ revival,” petitioned for a visit of the Gai’wiio‘ preachers several years ago, saying that a portion of the Oneida of the Thames wished to return to the “old way.’ This some of them have done. but they complain of the persecution of their Christian tribesmen who threatened to burn their council house. In other places the case seems different and the “ prophet’s cause”’ is not espoused with much -enthusiasm by the younger element to whom the white man’s world and thought present a greater appeal. 1The original Handsome Lake belt is still displayed at the religious council at Tonawanda. (See plate 15.) THE CODE OF HANDSOME LAKE 7 Those who live in communities in which the prophet’s word is still strong are drawn to the ceremonies and to the ses because it is a part of their social system. Its great appeal to the older people is that it presents in their own language a system of moral precepts and exhortations that they can readily understand. The prophet, who is called “our great teacher’ (sedwa’gowa’né’), was a man of their own blood, and the ground that he traversed was their ancestral domain. Patriotism and religious emotion mingle, and, when the story of the “ great wrongs ” is remembered, spur on a ready acceptance. The fraudu- lent treaty of Buffalo of 1838, for example, caused many of the Buffalo Senecas to move to the Cattaraugus reservation. Here they settled at Gantin’dase’ or Newtown, then a desolate wilderness. Their bitter wrongs made them hate white men and to resist all missionary efforts. Today there is no mission chapel at Newtown. All attempts have failed.1. Whether future ones will readily succeed is conjectural. The Indian there clings to his prophet and heeds the word of his teacher. At Cold Spring on the Allegany is an- other center of the “ old time people.” On the Tonawanda reserva- tion this element is chiefly centered “down below” at the long house. On the Onondaga reservation the long house stands in the middle of the Onondaga village and the Ganufig’sisne’ha (long house people) are distributed all over the reservation but perhaps chiefly on Hemlock road. It is an odd sight, provoking strange thoughts, to stand at the tomb of the prophet near the council house and watch each day the hundreds of automobiles that fly by over the State road. The Tuscarora and St Regis Indians are all nomin- ally Christians and they have no long houses. : The present form of the Gai’wiio‘ was determined by a council of its preachers some fifty years ago. They met at Cold Spring, the old home of Handsome Lake, and compared their versions. Several differences were found and each preacher thought his ver- sion the correct one. At length Chief John Jacket, a Cattaraugus Seneca, and a man well versed in the lore of his people, was chosen to settle forever the words and the form of the Gai’wiio‘’. This he did by writing it out in the Seneca language by the method taught by Rev. Asher Wright, the Presbyterian missionary. The preachers assembled again, this time, according to Cornplanter, at Cattaraugus where they memorized the parts in which they were faulty. The original text was written on letter paper and now is entirely de- 1 See Caswell, Our Life Among the Troquois. Boston, 1808. 8 NEW YORK STATE MUSEUM stroyed. Chief Jacket gave it to Henry Stevens and Chief Stevens passed it on to Chief Cornplanter who after he had memorized the teachings became careless and lost the papers sheet by sheet. Fear- ing that the true form might become lost Chief Cornplanter in 1903 began to rewrite the Gai’/wiio‘ in an old minute book of the Seneca Lacrosse Club. He had finished the historical introduction when the writer discovered what he had done. He was implored to finish it and give it to the State of New York for preservation. He was at first reluctant, fearing criticism, but after a council with the lead- ing men he consented to do so. He became greatly interested in the progress of the translation and is eager for the time to arrive when all white men may have the privilege of reading the “ wonder- ful message’ of the great prophet. The translation was made chiefly by William Bluesky, the native lay preacher of the Baptist church. It was a lesson in religious toleration to see the Christian preacher and the “ Instructor of the Gai’wiio’ ” side by side working over the sections of the code, for beyond a few smiles at certain passages, in which Chief Corn- planter himself shared, Mr Bluesky never showed but that he reverenced every message and revelation of the four messengers. THE CODE OF HANDSOME LAKE: 9 HANDSOME LAKE Handsome Lake, the Seneca prophet, was born in 1735 in the Seneca village of Conawagas (Gano™ wagés) on the Genesee river opposite the present town of Avon, Livingston county. He is de- scribed by Buffalo Tom Jemison as a middle-sized man, slim and unhealthy looking. He was a member of one of the noble (hoya’ne’). families'.in , which the, title of Ganiodaiio of Ska’niadar’io‘ is vested, thus holding the most honored Seneca title. What his warrior name was is not known and neither is it known just when he received the name and title by which he later became known. It is known, however, that he belonged to the Turtle clan. Later he was “ borrowed ”’ by the Wolves and reared by them. His half brother was the celebrated Cornplanter. The general story of his life may be gleaned from a perusal of his code, there being nothing of any consequence known of his life up to the time of his “vision.” In 1794 his name appears on a treaty but whether he took active part in the debates that led up to it is not known. It is known from tradition and from his own story that he was a dissolute person and a miserable victim of the drink habit. The loss of the. Genesee country caused him to go with his tribesmen to the Allegany river settlements. Here he became afflicted with a wasting disease that was aggravated by his continued use of the white man’s fire water. For four years he lay a helpless invalid. His bare cabin scarcely afforded him shelter but later he was nursed by his married daughter who seems to have treated him with affection. His sickness afforded him much time for serious meditation and it is quite possible that some of his pre- cepts are the result of this opportunity. His own condition could not fail to impress him with the folly of using alcoholic drink and the wild whoops of the drunken raftsmen continually reminded him of the “demon’s” power over thought and action. In the fore- word of his revelation he tells how he became as dead, and of the _ visitation of the “four beings” who revealed the will of the Creator. ; After this first revelation he seemed to recover and immediately began to tell the story of his visions. His first efforts were to con- demn the use of the “first word” or the white man’s “ oné’gi.” He became a temperance reformer but his success came not from an appeal to reason but to religious instinct. The ravages of 10 NEW YORK STATE MUSEUM intemperance for a century had made serious inroads on the domestic and social life of his people. It had demoralized their national life and caused his brother chiefs to barter land for the means of a debauch. It threatened the extinction of his people. Such were the factors that induced the revelation. He was a man past the prime of life, a man weakened by disease and drunkenness. Yet he assumed the role of teacher and prophet. In two years’ time his efforts were conducive of so much reform that they attracted the attention of President Jefferson who caused Secretary of War Dearborn to write a letter commending the teach- ings of Handsome Lake. The Seneca construed this as a recogni- tion of the prophet’s right to teach and prophesy. The nature of the document is revealed in the following letter, a copy of which is in the possession of every religious chief of the Six Nations: Brothers — The President is pleased with seeing you all in good health, after so long a journey, and he rejoices in his heart that one of your own people has been employed to make you sober, good and happy; and that he is so well disposed to give you good advice, and to set before you so good examples. Brothers — If all the red people follow the advice of your friend and teacher, the Handsome Lake, and in future will be sober, honest, industrious and good, there can be no doubt but the — Great Spirit will take care of you and make you happy. This letter came as one of the results of Handsome Lake’s visit in 1802, to Washington with a delegation of Seneca and Onondaga chiefs. The successful results of his two years’ ministry became more fruitful as time went on. In 1809 a number of members of the Society of Friends visiting Onondaga left the following record of the effects of the prophet’s teachings: ‘“‘ We were informed, not only by themselves, but by the interpreter, that they totally refrained from the use of ardent spirits for about nine years, and that none of the natives will touch it.” The success of Handsome Lake’s teachings did much to crystal- lize the Iroquois as a distinct social group. The encroachments of civilization had demoralized the old order of things. The old be- liefs, though still held, had no coherence. The ancient system had no longer definite organization and thus no specific hold. The frauds which the Six Nations had suffered, the loss of land and of ancient seats had reduced them to poverty and disheartened them. The crushing blow of Sullivan’s campaign was yet felt and the wounds then inflicted were fresh. The national order of the Confederacy was destroyed. Poverty, the sting of defeat, the loss of ancestral homes, the memory of broken promises and the hostility THE CODE OF HANDSOME LAKE II of the white settlers all conspired to bring despair. There is not much energy in a despairing nation who see themselves hopeless and alone, the greedy eyes of their conquerors fastened on the few acres that remain to them. It was little wonder that the Indian sought forgetfulness in the trader’s rum. As a victim of such conditions, Handsome Lake stalked from the gloom holding up as a beacon of hope his divine message, the Gai’wiio’. He became in spite of his detractors a commanding figure. He created a new system, a thing to think about, a thing to discuss, a thing to believe. His message, whether false or true, was a creation of their own and afforded a nucleus about which they could cluster themselves and fasten their hopes. A few great leaders such as Red Jacket denounced him as an imposter but this only afforded the necessary resistant element. The angels then conveniently revealed that Red Jacket was a schemer and a seller of land and an unhappy wretch doomed to carry burdens of soil through eternity as a punishment for perfidy. This was enough to create a prejudice among the Indians and one that lasts to this day among all classes of the reservation Iroquois. A few others endeavored to expose the prophet but this action only created a large faction that stood strongly for him. Whatever may be the merits of the prophet’s teachings, they created a revolution in Iroquois religious life. With the spread of his doctrines the older religious system was overturned until today it} is to be doubted that a single adherent remains. Handsome Lake’s followers were few at first. He was despised, ridiculed and subject to bodily insults. Certain failures to live up to a precon- ceived idea of what a prophet should be caused a continual perse- cution. Cornplanter, his half brother, continually harassed him, as may be seen in the relation. Some of his failures, real or fancied, caused calumny to be heaped upon him and they are current today among those inclined to scoff. It is said that he learned his ideas of morality from his nephew, Henry Obail (Abeal), who had been at school in Philadelphia. Henry, it is said, took him up in the mountains and explained the Christain Bible to him, thus giving him the idea of devising the Gai’wiio‘. Other tales are that he failed to find the great serpent in the bed of the Allegany river though he pretended to locate it and charge it with having spread disease among the people, and that he erected an idol on an island in the river, a thing which from more authentic accounts he did not do. Previous to his residence at Tonawanda he had lived ten years I2 j NEW YORK STATE MUSEUM at Cornplanter’s town and two years at Cold Spring. At the latter place he made so many enemies that he resolved to leave with his followers. This was in about 1812. With him went his chief fol- lowers and his family, among them his grandson Sos’héowa who later became his successor. Sos’héowa was born in 1774 in the old town of Ganowa’gés, the home of both Cornplanter and Handsome Lake. Lewis H. Morgan, who knew him well, describes him as “an eminently pure and virtuous man . . . devoted . . . to the duties of his office, as the spiritual guide and teacher of the Iroquois.” _ Morgan gives a full account of the recitation of Sosehawa at the maurning council at Tonawanda in 1848' and credits the translation to Sosehawa’s grandson, Ely S. Parker (Ha-sa- no-an-da).” During the prophet’s four years’ stay at Tonawanda he became many times discouraged, “ reluctant to tell,’ and though the people gradually became more friendly, he seemed loath at times to pro- claim his revelations. Some Christian Indians have explained this as caused by an uneasy conscience that came with greater knowl- edge of the white man’s religion but there is no evidence of this. During this stay he was invited to visit the Onondaga and this he did, though according to his visions it necessitated the singing of his “third song,’ which meant that he should die. In a vision which he related he saw the four messengers who said “ They have stretched out their hands pleading for you to come and they are your own people at Onondaga ”’ (section 122). When the word was given, Handsome Lake with a few chosen followers started to walk to Onondaga. His prediction of his own death, however, caused many more to join the party when it became definitely known he had started. The first camping spot mentioned is at the old village, Gano” wa’gés. Here upon retiring he com- manded the company to assemble “early in the morning.” At the morning gathering he announced a vision. It had been of a path- way covered with grass. At the next camp, at Ganundasa’ga, his vision was of a woman speaking. On the borders of Onondaga he discovered that he had lost a favorite knife and went back to find it. He was evidently much depressed and approached Onondaga with a reluctance that almost betokened fear. Upon his arrival he _ 1 Morgan, League, p. 233, Rochester, 1851. 2Later known as Dioni’hoga’wé, Door Keeper, a sachem of the Seneca. Parker was Morgan’s collaborator in writing the League of the Iroquois. THE CODE OF HANDSOME LAKE 13 was unable to address the people because of his distress, so that it was said, “Our meeting is only a gathering about the fireplace.” A game of lacrosse was played to cheer him but he could only re- spond to the honor by saying: “I will soon go to my new home. Soon will I step into the new world for there is a plain pathway before me leading there.” He repaired to his cabin at the foot of the hill, in sight of the council house and there after a most dis- tressing illness “ commenced his walk” over the path that had appeared before him. He was buried under the council house with impressive ceremonies and his tomb may still be seen though the house has been removed. A granite monument, erected by the Six Nations, marks his resting place. Handsome Lake lived to see his people divided into two factions, one that clung to the old order and one that followed him. After his death the older order gradually faded out of existence, either coming over to the New Religion or embracing Christianity. Thus by the time of the Civil War in 1861 there were only the two ele- ments, the Christians and the followers of Handsome Lake. They stand so arrayed today but with the “new religionists ” gradually diminishing in number. The force of Handsome Lake’s teaching, however, is still felt and affects in some way all the New York reservations, except perhaps St Regis. Handsome Lake as the founder of a religious system occupied such a position that his followers place implicit confidence in that system whatever his personal weaknesses and failures may have been. “ He made mistakes,” said Chief Cornplanter, “many mistakes, so it is reported, but he was only a man and men are liable to com- mit errors. Whatever he did and said of himself is of no conse- quence. What he did and said by the direction of the four messengers is everything — it is our religion. Ganiodaiio was weak in many points and sometimes afraid to do as the messengers told him. He was almost an unwilling servant. He made no divine claims, he did not pose as infallible nor even truly virtuous. He merely proclaimed the Gai’wiio‘ and that is what we follow, not him. We do not worship him, we worship one great Creator. We honor and revere our prophet and leader, we revere the four messengers who watch over us—but the Creator alone do we worship.”” Such is the argument of his followers. 14. NEW YORK STATE MUSEUM PRESENT EFFECTS OF HANDSOME LAKE’S TEACHING There is no record of Handsome Lake’s visiting Tuscarora, Oneida or St Regis. The result is that these reservations contain only Indians who are nominally Christian. The Oneida are virtually citizens, the Tuscarora as capable of being so as any community of whites, and the St Regis progressive enough not only to use all their own lands but to rent from the whites. Their “ Indianess ” is largely gone. They have no Indian customs though they are affected by Indian folk-thought and exist as Indian communities, governing themselves and receiving annuities. Their material culture is now largely that of the whites about them and they are Indians only because they dwell in an Indian reservation, possess Indian blood and speak an Iroquois dialect. In contrast to these reservations where the Indian has become “ whitemanized’”’ stand out the reservations of the Seneca and Onondaga. On the latter the folk-ways and the “ Indian way of thinking” struggle with the white man’s civilization for supremacy. The Indian of the old way is arrayed against the Indian of the new way. The conservative Indian calls his Christian brother a traitor to his race, a man ashamed of his ancestors, a man who condones all the wrongs the white man has done his people, and a man who is at best an imitator and a poor one. On the other hand the Christain Indian calls his “ feather wearing ” (Adistowae’ ) brother, “a blind man in the wilderness,” a nonprogressive, behind the times, a man hopelessly struggling against fate, a heathen and a pagan. Even so, the followers of Handsome Lake constitute an influential element and the other Indians are affected by their be- liefs whether they are willing or not. As was remarked in the. beginning, Handsome Lake crystallized as a social unit the people whom he taught and those who follow him today constitute a unit - that holds itself at variance with the social and accepted economic systems of the white communities about them. They assert that they have a perfect right to use their own system. They argue that the white man’s teachings are not consistent with his practice and thus only one of their schemes for deceiving them. They assert that they wish to remain Indians and have a right to be so and to believe their own prophet. They are largely instrumental in con- serving the systems peculiarly Indian and though they are a minority they control a majority of the offices in the nations to which they belong. Among the Onondaga and Tonawanda Seneca ~ THE CODE OF HANDSOME LAKE 15 they hold most of the offices. In connection with the Allegany and Cattaraugus Seneca I use the word control, advisedly, since there may be times when the majority of councilors may be of the Christian party. Even so, the “conservative” party controls enough to maintain the system that they deem right. When their poverty is urged as an argument against their religion and social systen they assert that the true follower of the prophet will be poor and suffer much in this world but that his condition in the ‘new world above the sky ” will be in direct con- trast. They therefore esteem poverty, lowly surroundings and sickness as a sure indication of a rich heavenly reward and point to the better material surroundings and wealth of their brethren of the white man’s way as an evidence that the devil has bought them. The writer of this sketch has no complaint against the simple folk who have long been his friends. For a greater portion of his lifetime he has mingled with them, lived in their homes and re- ceived many honors from them. He has attended their ceremonies, heard their instructors and learned much of the old-time lore. Never has he been more royally entertained than by them, never was hospitality so genuine, never was gratitude more earnest, never were friends more sincere. There is virtue in their hearts and a sincerity and frankness that is refreshing. If only there were no engulfing “new way” and no modern rush, no need for progress, there could scarcely be a better devised system than theirs. It was almost perfectly fitted for the conditions which it was designed to. meet, but now the new way has surrounded them, everything which they have and use in the line of material things, save a few simple maize foods and their ceremonial paraphernalia, is the product of the white man’s hand and brain. The social and economic and moral order all about them is the white man’s, not theirs. How long can they oppose their way to the overwhelming forces of the modern world and exist? How long will they seek to meet these overwhelming forces with those their ancestors devised but devised not with a knowledge of what the future would re- quire? My Indian friends will answer, “ Of these things we know nothing ; we know only that the Great Ruler will care for us as long as we are faithful.” Asked about the clothes they wear, the houses they live in, the long house they worship in, they reply, “All these things may be made of the white man’s material but they are out- side things. Our religion is not one of paint or feathers: it is a thing of the heart.” That is the answer; it is a thing of the heart — who can change it? 16 NEW YORK STATE MUSEUM HOW THE WHITE RACE CAME TO AMERICA AND WHY THE GAIWIHO*BECAME A NECESSITY RELATED BY SO-SON-DO-WA Now this happened a long time ago and across the great salt sea, odji’ke’dagi’ga, that stretches east. There is, so it seems, a world there and soil like ours. There in the great queen’s country where swarmed many people—so many that they crowded upon one another and had no place for hunting — there lived a great queen. Among her servants was a young preacher of the queen’s religion, so it is said. Now this happened. The great queen requested the preacher to clean some old volumes which she had concealed in a hidden chest. So he obeyed and when he had cleaned the last book, which was at the bottom of the chest, he opened it and looked about and listened, for truly he had no right to read the book and wanted no one to detect him. He read. It was a great book and told him many things which he never knew before. Therefore he was greatly worried. He read of a great ran who had been a prophet and the son of the Great Ruler. He had been born on the earth and the white men to whom he preached killed him. Now moreover the prophet had promised to return and become the King. In three days he was to come and then in forty to start his kingdom. This did not happen as his followers had expected and so they despaired. Then said one chief follower, “ Surely he will come again some- time, we must watch for him.” Then the young preacher became worried for he had discovered that his god was not on earth to see. He was angry moreover because his teachers had deceived him. So then he went to the chief of preachers and asked him how it was that he had deceived him. Then the chief preacher said, “ Seek him out and you will find him for indeed we think he does live on earth.’ Even so, his heart was angry but he resolved to seek. On the morning of the next day he looked out from the opening of his room and saw out in the river a beautiful island and he marveled that he had never seen it before. He continued to gaze and as he did he saw among the trees a castle of gold and he marveled that he had not seen the castle of gold before. Then he said, “So beautiful a castle on so beautiful an isle must indeed be the Plate 2 So-son-do-wa or Edward Cornplanter, the Seneca teacher of Handsome Lake’s Code Plate 3 The Newtown Long House, Cattaraugus reservation. Chief Cornplanter lives near by. Photo by George W. Kellogg The Tonawanda Seneca Long House, near Akron, N. Y. 7 wn A 4 mt Bs, Photos by M. R. Harrington A typical family at Newtown, Cattaraugus reservation. These people are all followers of Handsome Lake. Plate 5 Onondaga Long House, Onondaga reservation. The Prophet’s tomb is just below the spot marked + The Long House at Pine Woods, Cattaraugus Fy ant eae Plate 6 Graves near the Onondaga Long House near Six Nations, P. O. Ontario. In the lower right corner the charred embers of the grave fire may be seen. One end of the upper Cayuga Long House near Ohsweken, Ont. Note the Feast Lodge in the rear. ly i itl li oliejuG ‘AjUN0D JURIG ‘UOTJVAJOSOI SUOIJEN XISG WO OSNO}FT SuOT] BIIUISG se EEE L 9ayelq 2 | t Plate 8 Long House of the Canadian Onondaga, Grand River reservation. It is here that the feasts and thanksgivings for the products of the fields are held by the Canadian Onondaga. Environs of the Cayuga Long House, Grand River, Ontario, Canada Plate 9 Tomb of Handsome Lake, near Onondaga council house THE CODE OF HANDSOME LAKE L7 abode of him whom I seek.” Immediately he put on his clothes and went to the men who had taught him and they wondered and said, “ Indeed it must be as you say.” So then together they went to the river and when they came to the shore they saw that it was spanned by a bridge of shining gold. Then one of the great preachers fell down and read from his book a long prayer and aris- ing he turned his back upon the island and fled for he was afraid to meet the lord. Then with the young man the other crossed the bridge and he knelt on the grass and he cried loud and groaned his prayer but when he arose to his feet he too fled and would not look again at the house — the castle of gold. Then was the young man disgusted and boldly he strode toward the house to attend to the business which he had in mind. He did not cry or pray and neither did he fall to his knees for he was not afraid. He knocked at the door and a handsome smiling man - welcomed him in and said, “Do not be afraid of me.” Then the smiling man in the castle of gold said, “I have wanted a young man © such as you for some time. You are wise and afraid of nobody. Those older men were fools and would not have listened to me (direct) though they might listen to some one whom I had in- structed. Listen to me and most truly you shall be rich. Across the ocean that lies toward the sunset is another world and a great country and a people whom you have never seen. Those people are virtuous, they have no unnatural evil habits and they are honest. A great reward is yours if you will help me. Here are five things that men and women enjoy; take them to these people and make them as white men are. Then shall you be rich and powerful and you may become the chief of all great preachers here.” So then the young man took the bundle containing the five things and made the bargain. He left the island and looking back saw that the bridge had disappeared and before he had turned his head the castle had gone and then as he looked the island itself vanished. Now then the young man wondered if indeed he had seen his lord for his mind had been so full of business that he had forgotten to ask. So he opened his bundle of five things and found a flask of rum, a pack of playing cards, a handful of coins, a violin and a decayed leg bone. Then he thought the things very strange and he wondered if indeed his lord would send such gifts to the people across the water of the salt lake; but he remembered his promise. 18 NEW YORK STATE MUSEUM The young man looked about for a suitable man in whom to con- fide his secret and after some searching he found a man named Columbus and to him he confided the story. Then did Columbus secure some big canoes and raise up wings and he sailed away. He sailed many days and his warriors became angry and cried that the chief who led them was a deceiver. They planned to behead him but he heard of the plan and promised that on the next day he would discover the new country. The next morning came and then did Columbus discover America. Then-the boats turned back and reported their find to the whole world. Then did great ships come, a good many. Then did they bring many bundles of the five things and spread the gifts to all the men of the great earth island. Then did the invisible man of the river island laugh and then did he say, “ These cards will make them gamble away their wealth and idle their time: this money will make them dishonest and covetous and they will forget their old laws ; this fiddle will make them dance with their arms about their wives and bring about a time of tattling and idle gossip; this rum will turn their minds to foolishness and they will barter their country for baubles: then will this secret poison eat the life from their blood and crumble their bones.” So said the invisible man and he was Hanisse’ono, the evil one. Now all this was done and when afterward he saw the havoc and the misery his work had done he said, “TI think I have made an enormous mistake for I did not dream that these people would suffer so.” Then did even the devil himself lament that his evil had been so great. So after the swarms of white men came and misery was thrust upon the Ongwe-oweh the Creator was sorry for his own people whom he had molded from the soil of the earth of this Great Island, and he spoke to his four messengers and many times they tried to tell right men the revelations of the Creator but none would listen. Then they found our head man sick. Then they heard him speak to the sun and to the moon and they saw his sickness. Then they knew that he suffered because of the cunning evils that Hanisse’ono had given the Ongwe-oweh. So then they knew that he was the one. He was the one who should hear and tell Gai’ wiio‘. But when Ganio‘dai’io‘ spoke the evil being ceased his lament and sought to obstruct Gai’wiio‘’, for he claimed to be master. THE CODE OF HANDSOME LAKE 19 The Gai’wiio' came from Hodianok’doo" Héd’iohe’, the Great Ruler, to the Hadioya”’geono", the four messengers. From them it was transmitted to Ganio‘dai’1o‘, Handsome Lake who taught it to Skandyo"’gwadi (Owen Blacksnake) and to his own grandson, Sos’heowa (James Johnson). Blacksnake taught it to Henry Stevens (Ganishando), who taught it to Soson’dowa, Edward Cornplanter. ‘So I know that I have the true words and I preach them,” adds Cornplanter. 20 NEW YORK STATE MUSEUM NOW THIS IS GAIWIIO _ The beginning was in Yai’kni [May], early in the moon, in the year 1800. It commences now. A TIME OF TROUBLE The place is' Ohi’/io‘ [on the Allegany river], in Diono’sade’gi [Cornplanter village]. Now it is the harvest time, so he? said. Now a party of people move. They go down in canoes the . Allegany river. They plan to hunt throughout the autumn and the winter seasons. Now they land at Ganowon’go" [ Warren, Pa.] and set up camp. The weather changes and they move again. They go farther down the river. The ice melts opening up the stream and so they go still farther down. They land at Diondeéga. [Pittsburgh]. It is a little village of white people [literally, “ our younger brethren ’*]. Here they barter their skins, dried meat and fresh game for strong drink. They put a barrel of it in their canoes. Now all the canoes are lashed together like a raft. Now all the men become filled with strong drink (goniga’nongi). They yell and sing like demented people. Those who are in the middle canoes do this.* Now they are homeward bound. Now when they come to where they had left their wives and children these embark to return home. They go up Cornplanter creek, Awe’gao?. Now that the party is home the men revel in strong drink and are very quarrelsome. Because of this the families become frightened and move away for safety. So from many places in the bushlands camp fires send up their smoke. Now the drunken men run yelling through the village and there is no one there except the drunken men. Now they are beastlike 1 The present tense is always used by Chief Cornplanter. 2 The narrator, Handsome Lake. 3 The Seneca term is Honio”o™, meaning “our younger brother.” 4The intoxicated men were put in the middle canoes to prevent their jumping into the water. The more sober men paddled from the outer canoes. This debauchery was common among the Six Nations at the be- ginning of the roth century. (oz ‘d 99S) ‘oseTpIA Ssojuerdusoy je ,,a[qnoryL, Jo oury ,, YL Jajuejduiog assaf Aq SUIMBvIP eB WO1T ANNA Eh Oo TNT ghee —=HU ff Y ny z = = Hy < 3 He D = 2 ; V0 fm og S37 (ra i } Ali i ~ . oy y l } * - } tape I A / I SOR Wy Py wii vil SANT oom ff f Ws ay , ae SH os ————— Y Y \ A y ‘ Hy &> = See / PAM = SS = ff ly \ _ aT ~ Y/Y p44. Hay > = 2 = YY ‘i L My Ze y — 3 ' Sd OI 938d THE CODE OF HANDSOME LAKE 21 and run about without clothing and all have weapons to injure those whom they meet. Now there are no doors left in the houses for they have all been kicked off. So, also, there are no fires in the village and have not been for many days. Now the men full of strong drink have trodden in the fireplaces. They alone track there and there are no fires and their footprints are in all the fireplaces. Now the dogs yelp and cry in all the houses for they are hungry. So this is what happens.! THE SICK MAN And now furthermore a man becomes sick. Some strong power holds him. Now as he lies in sickness he meditates and longs that he might rise again and walk upon the earth. So he implores the Great Ruler to give hin strength that he may walk upon this earth again. And then he thinks how evil and loathsome he is before the Great Ruler. He thinks how he has been evil ever since he had strength in this world and done evil ever since he had been able to work. But notwithstanding, he asks that he may again walk. Senay nis is what be ‘sans: O’siwe, Ye’onda'tha,? and Gone’owo".4| Now while he sings he has strong drink with him. Now it comes to his mind that perchance evil has arisen because of strong drink and he resolves to use it nevermore. Now he con- tinually thinks of this every day and every hour. Yea, he con- tinually thinks of this. Then a time comes and he craves drink again for he thinks that he can not recover his strength without it. Now two ways he thinks: what once he did and whether he will ever recover. THE TWO WAYS HE THINKS Now he thinks of the things he sees in the daylight. The sunlight comes in and he sees it and he says, ‘‘ The Creator made this sunshine.”” So he thinks. Now when he thinks of the sunshine and of the Creator who made it he feels a new hope within him and he feels that he may again be on his feet in this world. Now he had previously given up hope of life but now he begs to see the light of another day. He thinks thus for night is coming. 1 See plate to. 2 The Death chant. 3 The Women’s song. *The Harvest song, see p. 95. 22 NEW YORK STATE MUSEUM So now he makes an invocation that he may be able to endure the night. Now he lives through the night and sees another day. So then he prays that he may see the night and it is so. Because of these things he now believes that the Great Ruler has heard him and he gives him thanks. Now the sick man’s bed is beside the fire. At night he looks up through the chimney hole and sees the stars and he thanks the Great Ruler that he can see them for he knows that he, the Creator, has made them. Now it comes to him that because of these new thoughts he may obtain help to arise from his bed and walk again in this world. Then again he despairs that he will ever see the new day because of his great weakness. Then again he has confidence that he will see the new day, and so he lives and sees it. For everything he sees he is thankful. He thinks of the Creator and thanks him for the things he sees. Now he hears the birds singing and he thanks the Great Ruler for their music. So then he thinks that a thankful heart will help hin. Now this man has been sick four years but he feels that he will now recover. And the name of the sick man is Ganio‘dai’1o a council chief | Hoya’ne]. THE STRANGE DEATH OF THE SICK MAN Now at this time the daughter‘of the sick man and her husband are sitting outside the house in the shed and the sick man is within alone. The door is ajar. Now the daughter and her husband are cleaning beans for the planting. Suddenly they hear the sick man exclaim, “ Nuo’!’? Then they hear him rising in his bed and they think how he is but yellow skin and dried bones from four years of sickness in bed. Now they hear him walking over the floor toward the door. Then the daughter looks up and sees her father coming out of doors. He totters and she rises quickly to catch him but he falls dying. Now they lift him up and carry him back within the house and dress him for burial. Now he is dead. 1 See plate II. 2 Handsome Lake, one of the fifty hereditary sachems, or lords. Hoya’ne means, perfect one or noble, and is translated Jord by the Canadian Six Nations. See Hale, Book of Rites, p. 31, footnote. 3 Meaning, So be it. THE CODE OF HANDSOME LAKE 23 THE PEOPLE GATHER ABOUT THE DEAD MAN Then the daughter says to her husband, “ Run quickly and notify his nephew, Taa’wonyas,! that he who has lain so many years in bed has gone. Bid him come immediately.” So the husband runs to carry the message to Taa’wonyas. And Taa’wonyas says, ‘‘ Truly so. Now hasten to Gaiant’waka,’ the brother of the dead man and say that he who lay sick for so many years is dead. So now go and say this.” So the husband goes alone to where Gaiant’waka lives and when he has spoken the wife says, “ Gaiant’waka is at the island plant- ing.” So he goes there and says, “ Gaiant’/waka your brother is dead. He who was sick for so many years is dead. Go at once to his bed.” Then Gaiant’waka answers, “Truly, but first I must finish covering this small patch of seed. Then when I hoe it over I will come.” Now he who notifies is Hatgwi’yot, the husband of the daughter of Ganio‘dai’io‘. So now he returns home. Now everyone hearing of the death of the sick man goes to where he lies. Now first comes Taa’wonyas. He touches the dead man on every part of his body. Now he feels a warm spot on his chest and then Taa’wonyas says, “ Hold back your sadness, friends,” for he had discovered the warm spot and because of this he tells the people that perhaps the dead man may revive. Now many people are weeping and the speaker sits down by his head. Now after some time Gaiant’waka comes in and feels over the body of the dead and he too discovers the warm spot but says nothing but sits silently down at the feet of the dead man. And for many hours no one speaks. Now it is the early morning and the dew is drying. This is a time of trouble for he lies dead. Now continually Taa’wonyas feels over the body of the dead man. He notices that the warm spot is spreading. Now the time is noon and he feels the warm blood pulsing in his veins. Now his breath comes and now he opens his eyes. 1 Meaning, Needle or Awl Breaker, one of the fifty sachems. 2Meaning, Planter, commonly called Cornplanter, the half brother of Handsome Lake. See p. 136. 24 NEW YORK STATE MUSEUM THE DEAD MAN REVIVES Now Taa’wonyas is speaking. “Are you well? What think you? (Isege™ onént’gayei‘ hénesni’goé‘) ? ” Now the people notice that the man is moving his lips as if speak- ing but no words come. Now this is near the noon hour. Now all are silent while Taa’wonyas asks again, ‘‘ My uncle, are you feeling well? (onigént’gaiye’ ).” Then comes the answer, “ Yes I believe myself well.” So these are the first words Ganio‘dai’io’ spoke (“ Iwi’ nai’ o’né’t’gai’ye he4ineknr’goe3 Now then he speaks again saying, “ Never have I seen such wondrous visions! Now at first I heard some one speaking. Some one spoke and said, “Come out awhile’ and said this three times. Now since I saw no one speaking I thought that in my sickness I myself was speaking but I thought again and found that it was not my voice. So I called out boldly, ‘ Niio’!’ and arose and went out and there standing in the clear swept space I saw three men clothed in fine clean raiment. Their cheeks were painted red and it seemed that they had been painted the day before. Only a few feathers were in their bonnets. All three were alike and all seemed middle aged. Never before have I seen such handsome command- ing men and they had in one hand bows and arrows as canes. Now in their other hands were huckleberry bushes and the berries were of every color. “Then said the beings, addressing me, “He who created the world at the beginning erployed us to come to earth. Our visit now is not the only one we have made. He commanded us saying ‘Go once more down upon the earth and [this time] visit him who thinks of me. He is grateful for my creations, moreover he wishes to rise from sickness and walk [in health] upon the earth. Go you and help him to recover.”’ Then said the messengers, “ Take these berries and eat of every color. They will give you strength and your people with us will help you rise.’ So I took and ate the berries. Then said the beings, “On the morrow we will have it that a fire will. be in the bushes and a medicine steeped to give you strength. We will appoint Odjis’kwathe™ and Gayant’gogwts,’ a man and his wife, to make the medicine. Now they are the best of all the medicine people. Early in the morning we will see them and at that time you will have the medicine for your use, and be- fore noon the unused medicine will be cast away because you will 1Dry Pudding. 2 Dipped Tobacco. i i iH) o ‘ Ki r ' } D / ABA rn 5} URNS Dh 72 Life MEE Sai From a drawing by Jesse Cornplanter (See p. 21.) Lo Z Mati bg PET Lei LG The sick man meditating. THE CODE OF HANDSOME LAKE Sek?) have recovered. Now moreover before noon many people will _ gather at the council house. These people will be your relatives and will see you. They will have gathered the early strawberries’ and made a strawberry feast, and moreover will have strawberry wine sweetened with sugar. Then will all drink the juice of the berry and thank the Creator for your recovery and moreover they severally will call upon you by your name as a relative according as you are.’ ‘Now when the day came I went as appointed and all the people saw me coming and it was as predicted.” THE MESSAGE OF THE FOUR BEINGS ‘““ Now the messengers spoke to me and said that they would now tell me how things ought to be upon the earth. They said: ‘Do not allow any one to say that you have had great fortune in being able to rise again. The favor of the four beings is not alone for you and the Creator is willing to help all mankind.’ “Now on that same day the Great Feather? and the Harvest dances were to be celebrated and at this time the beings told me that my relatives would restore me. ‘ Your feelings and spirits are low,’ they said, ‘and must be aroused. Then will you obtain power to recover.’ Verily the servants of the Creator (Hadio"ya’geono") said this. Now moreover they commanded that henceforth dances of this same kind should be held and thanks- giving offered whenever the strawberries were ripe. Furthermore they said that the juice of the berry must be drunk by the children and the aged and all the people. Truly all must drink of the berry juice, for they said that the sweet water of the berries was a medicine and that the early strawberries were a great medicine. So they bade me tell this story to my people when I move upon the earth again. Now they said, ‘ We shall continually reveal things unto you. We, the servants of him who made us, say that as he employed us to co:re unto you to reveal his will, so you must carry it to your people. Now we are they whom he created when he made the world and our duty is to watch over and care for mankind. Now there are four of us but the fourth is not here present. When we called you by name and you heard, he returned to tell the news. 1 The earliest of the wild strawberries are thought to be of great medicinal value and are eagerly eaten as soon as ripe. So sacred a plant is the strawberry that it is thought to grow along the “heaven road.” A person recovering from a severe illness says, “I almost ate strawberries.” 2 The Osto’wa’go’wa, the chief religious dance. See Morgan, p. 270. 26 NEW YORK STATE MUSEUM This will bring joy into the heaven-world of our Creator. So it is that the fourth is not with us but you shall see him at another time and when that time is at hand you shall know. Now further- ~ more we must remind you of the evil things that you have done and you must repent of all things that you believe to have been evil. You think that you have done wrong because of O’gi’we, Ye’onda’tha and Gone’owo"™ and because you partook of strong drink. Verily you must do as you think for whatsoever you think is evil ds evil: GANIODAIIO COMMANDED TO PROCLAIM THE GAIWIIO “ “And now behold! Look through the valley between two hills. Look between the sunrise and the noon! ’ ‘So I looked, and in the valley there was a deeper hollow from which smoke was arising and steam as if a hot place were beneath. “Then spoke the messengers saying, ‘ What do you see?’ “IT answered, ‘I see a place in the valley from which smoke is arising and it is also steaming as a hot place were beneath.’ “Then said the beings, “ Truly you have spoken. It is the truth. In that place a man is buried. He lies between the two hills in the hollow in the valley and a great message is buried with him. Once ~ we commanded that man to proclaim that message to the world but he refused to obey. So now he will never rise from that spot for he refused to obey. So now to you, therefore, we say, proclaim the message that we give you and tell it truly before all people.’ “* Now the first thing has been finished and it remains for us to uncover all wickedness before you.’ So they said.” 1 See notes, p. 21. THE CODE OF HANDSOME LAKE 27 THE: GREAT MESSAGE SECTION I | “Now the beings spoke saying, ‘We must now relate our message. We will uncover the evil upon the earth and show how men spoil the laws the Great Ruler has made and thereby made him angry.’ “The Creator made man a living creature.’ ““Four words tell a great story of wrong and the Creator is sad because of the trouble they bring, so go and tell your people.’ oo hetespumordwis \One'aa. 4) divGeems, tat «you: never, have known that this word stands for a great and monstrous evil and has reared a high mound of bones. Ga’’nigoéntdo™tha, you lose your minds and one’ga’ causes it all. Alas, many are fond of it and are too fond of it. So now all must now say, “I will use it never- more. As long as I live, as long as the number of my days is I will never use it again. I now stop.’ So must all say when they hear this message.’ Now the beings, the servants of the Great Ruler, the messengers of him who created us, said this. Furthermore they said that the Creator made one’ga’ and gave it to our younger brethren, the white man, as a medicine but they use it for evil for they drink it for other purposes than medicine and drink instead of work and idlers drink one’ga’. No, the Creator did not make it for you.” So they said and he said. FEnia’iehtik !° SECTION. 2 “ Now spoke the beings and said, “We now speak of the second word. This makes the Creator angry. The word is Got’go”? 1 Whiskey or Rum. 2 Enia’iehtk meaning, /t was that way. 3A certain number of the Seneca Iroquois still cling to the belief in witchcraft although they are loath to admit it to any onein whom they have not implicit confidence. While they assert that witchcraft was introduced among them by some Algonquin tribe which they had adopted, their early legends and traditions contain many allusions to witches and witchcraft. There.are at least two distinct methods employed by witches to accomplish their ends. The first, it is claimed, is the older way and is the employment 28 NEW YORK STATE MUSEUM Witches are people without their right minds. They make disease and spread sickness to make the living die. They cut short the numbered days, for the Creator has given each person a certain number of days in which to live in this world. ““ Now this must you do: When you have told this message and the witches hear it they will confess before all the people and will say, “ 1 am doing this evil thing but now I cease it forever, as long as I live.” Some witches are more evil and can not speak in public so these must come privately and confess to you, Handsome Lake, or a preacher of this Gai’wiio’. Now some are most evil and they must go far out upon an abandoned trail and there they must of what is described by informants as analogous to “ malific mental sugges- tion,’ either verbal or telepathic. Such witches were able to assume the form of ancient monsters, the nia’’gwahé or mammoth bear being the favorite form. They had power of transforming people into beasts, of imprisoning them within trees without destroying the human nature or sensibilities of their victims. Many stories are related of how chivalrous young men fresh from the dream fast were able to release the unhappy prisoners from the spells that bound them. The second and modern class of witches work their evil spells by intro- ducing into the bodies of their victims by supernatural means a small needle- like splinter pointed on either end and having a central eye to which was tied the hair of the witch, a splinter of bone from the fibula of a deer, a worm or some like object. Instances where such things have been drawn from bewitched persons are commonly reported. A witch can work fearlessly and successfully as long as she remains un- known to the victim and under some circumstances even when known. A “witched”’ person is often able to see as in.a vision the witch wherever she goes and is likewise able to tell when she is about to approach the house. Witches fear the threat of an angry person to kill them. Such a threat if an earnest one is an effectual charm against further annoyance. To burn the object that a witch has introduced into one’s body will torture the witch and kill her. Such objects are not often burned. If revenge is desired the victim, if sufficiently angry, can throw the object through space and injure the witch wherever he wishes. A person who successfully resists and de- stroys another witch’s power may become a witch if so desired. To torture a witch, force a confession and exact a promise of repentance, take a living bird, black in color (a hen is now usually employed) and carry it into the woods at midnight. Here build a fire and then split open the bird’s body, extract its beating heart and hang it by its chords over a small fire to roast slowly. The witch will then exert every possible means to reach the spot and beg that the heart be taken from the fire before it is consumed. At such a time any promise may be exacted, for the witch is powerless. If the heart is consumed the witch will die of a “ burnt heart.” Witch poison may be extracted by putting fine sifted ashes on the afflicted part and staying THE CODE OF HANDSOME LAKE 29 confess before the Creator alone. This course may be taken by witches of whom no one knows. ‘“““ Now when they go they must say: “Our Creator, O listen to me! I am a miserable creature. I think that way So now I cease. Now this is appointed For all of my days, As long as I live here In this earth-world. I have spoken.” “ Who among you loves to commune alone in the forests? Who among you is most anxious concerning religious conditions?’ ” So they asked him. Eniaiehuk. SECTION, 58 ““ Now another message. “ “Now this matter will devolve upon you. ““The people will assemble in council and ask, “ Who among us is able to say, ‘I compel you to assemble?’ ”’ ““ Now when the question is set forth each person must make reply. The chiefs must demand it.’ “ Now it happened that he fulfilled the requirements and all the people assembled and with one accord acclaimed that Ganio‘da1‘/1o‘ should lead them and that they should never murmur. “Now that the people had done, he was patient to learn the result. “ The council adjourned and the messengers came and questioned him saying, ‘ How did you understand your people?’ “ He answered, ‘The majority consented that I should lead tems)? “Then the messengers replied, ‘Truly the greater number will follow you.’”’ So they said and he said. Eniaiehuk. SECTION 59 ““ Now another message. ““Tt is this: We, the messengers of our Creator, see strong drink used during the season when corn is planted. Now let those 1 February, the moon of the midwinter, the time of thanksgiving. 2 Because the people of this council elected that Handsome Lake should have authority over them he is ever after called Sédwago’wané, or chief leader, or our great teacher. 54 NEW YORK STATE MUSEUM who use this evil drink know that it consumes the elements of life They must repent.’ ” So they said and he said. Eniaiehuk. SECTION 60 eee Now another message. “* Tt is a custom for thanksgiving to be made over the hills of planted corn.t Let the head one of the family make an invocation over the planted hills that the corn may continue to support life. Now this will be a right thing and whosoever asks the help of the Creator will receive it.’ ” So they said and he said. Eniaiehuk. SECTION O61. “* So now another. “* Now it is understood that Dio‘he’ko® (the corn, bean and squash spirits), have a secret medicine, o’sagan’da’ and o‘sdis’dani. So soak your seed corn in these two medicines before you plant your fields. The medicines grow on the flat lands near streams.’ ” So they said and he said. Eniaiehuk. SECTION 62 ‘““ Now another message. ‘““ Now there are some who have boasted that they could drink all the strong drink in the world. Now we, the messengers, say that they who thus idly boast will never live to accomplish what they boast. White men will ever distil the evil liquor.’ ’” So they said and he said. Eniaiehuk. SECTION 63 ‘““*“ Now another message. “* Tell your friends and relatives that there will be two divisions 1 The ceremony of invoking the Creator over the hills of corn was an old one and like many other old customs was indorsed by the prophet. This custom is still continued among some of the Iroquois. “ When the leaf of the dogwood is the size of a squirrel’s ear, the planting season has come. Before the dawn of the first day of the planting a virgin girl is sent to the fields where she scatters a few grains of corn to the earth as she invokes the assistance of the spirit of the corn for the harvest.” 2 This section with others of similar import brings out the prophet’s intense dislike of idle boasting. THE CODE OF HANDSOME LAKE 55 of mind! among the chiefs and head-men and among the people. Nevermore will your race be united.’ ”’ So they said and he said. Eniaiehuk. SECTION 64 ‘“* Now another message. “ Now the messengers commanded him to give attention and he did. Then he saw a great assembly and the assembly was singing: ‘The whole earth is here assembled, The whole world may come to us. We are ready.’ “Then said the messengers, ‘ What did you see when you gave attention ? ’ “He answered, ‘I saw a great gathering of beings and the gathering was singing and the words of the song were: ‘The whole earth is here assembled, ~The whole world may come to us. We are ready.’ “Then said the messengers, ‘It is very true. The beings that you saw resemble human creatures. It is true that they are sing- ing. Now the assembly is a gathered host of medicines for healing. Now let this be your ceremony when you wish to employ the medicine in a plant: First offer tobacco. Then tell the plant in gentle words what you desire of it and pluck it from the roots. It is said in the upper world that it is not right to take a plant for medicine without first talking to it. Let not one ever be taken without first speaking.’ So they said and he said. Eniaiehuk. 1This seemingly obscure section is cleared of its mystery when the preacher explains that the divisions of mind refer to the Gaiwios’tuk or Christian and Ongwe’o™weka’ or Indian parties. “ Dewadia’ke’ gani’goi’, broken in iwain, the unity of purpose,’ is Chief Cornplanter’s term. 2The ceremony of gathering herbs. When a Seneca wishes to gather medicinal herbs, he goes into the woods where they grow and builds a small fire. When there is a quantity of glowing embers he stands before it and as he speaks at intervals casts a pinch of tobacco on the coals. He speaks to the spirits of the medicines telling them that he desires their healing virtues to cure his people of their afflictions. ji “You have said that you are ready to heal the earth,’ chants the gatherer of herbs, “so now I claim you for my medicine. Give me of your healing virtues to purge and cleanse and cure. I will not destroy you but plant your seed that you may come again and yield fourfold more. Spirits of the herbs, I do not take your lives without purpose but to make you the agent of heal- ee 56 NEW YORK STATE MUSEUM SECTION 65 ‘““ Now another message. “It has been a custom when a person knows of a healing herb to ask payment for giving it to a patient. Now we say that this is not right. It is not right to demand compensation for treating the sick. If such is done it adds greater afflictions to the sick one. The Creator has given different people knowledge of different things and it is the Creator's desire that men should erploy their knowledge to help one another, especially those who are afflicted. Now moreover the person helped out ought only to give tobacco for an offering.’ ” So they said and he said. Eniaiehuk. SECTION 66 ‘““ Now another message. “* Now it is said that your fathers of old never reached the true lands of our Creator nor did they ever enter the house of the tormentor, Ganos’ge’.’' It is said that in some matters they did the will of the Creator and that in others they did not. They did both good and bad and none was either good or bad. They are there- fore in a place separate and unknown to us, we think, enjoying themselves.’ ”’ So they said and he said. Eniatehuk. SECTION 67 “ “ Now another message. “ “Now it is said that your people must change certain customs. It has been the custom to mourn at each recurring anniversary of the death of a friend or relative. It is said that while you are ing, for we are very sick. You have said that all the world might come to — you, so I have come. I give you thanks for your benefits and thank the Creator for your gift.” When the last puff of tobacco smoke had arisen the gatherer of herbs begins his work. He digs the plant from the roots and breaking off the seed stalks drops the pods into the hole and gently covers them over with fertile leaf mold. “The plant will come again,” he says, “and I have not, destroyed life put helped increase it. So the plant is willing to lend me of its virtue.” Gahadondeh, (Woodland Border), Seneca. 1The evil spirit has no domain except his house. A land in which the condemned spirit might roam would not be so terrible but eternal confine- ment within a house was considered a horrible fate by the liberty-loving Iroquois. 2See Funeral and Mourning Customs, p. 107. THE CODE OF HANDSOME LAKE 57 upon the earth you do not realize the harm that this works upon the departed. | ‘“* Now moreover it is said that when an infant is born upon the earth with which the parents are dissatisfied, it knows and says, “ JT will return to my home above the earth.’ ”’ ‘““ Now it is said that our grief adds to the sorrows of the dead. It is said that it is not possible to grieve always. Ten days shall be the time for mourning and when our friends depart we must lay grief aside. When you, the beings of earth, lose one of your num- ber you must bury your grief in their grave. Some will die today and some tomorrow for the number of our days 1s known in the sky-world. So hereafter do not grieve. Now it is said that when the ten days have elapsed to prepare a feast and the soul of the dead will return and partake of it with you. It is said moreover that you can journey with the dead only as far as the grave. It is said that when you follow a body to the grave you must have prepared for that journey as if to travel afar. Put on your finest clothing for every human creature is on its journey graveward. It is said that the bodies of the dead have intelligence and know what transpires about them.’ It is true.’ ” So they said and he said. Entaiehuk. SECTION 68 “ Now it is said that when Ganio‘dai’/io' was at Tonawanda spreading Gai’wiio’ it happened that a certain man named Segwai’do"gwi said, ‘I will also send a message to the four messengers and ask whether | am right in my belief in repentance and right doing. So he sent his message upward in tobacco smoke.” Now when the messengers arose from a council with Ganio‘dai’io‘ he reported what they had told him. “It is a hard matter for he, the questioner, is two-minded.” So he said. Then Segwai’do"gwi said, “ Now this will I do: I will give a string of wampum, ot’go’a, to the chiefs for a proof of my repentance, for though I have been thinking, yet I can not discover that I am two-minded.” = - Now when Gai’wiiostuk (the Christian religion) came this man was the first to accept its teaching. When the chiefs heard of it they went to him and offered to return his wampum. Then said the man, “I will not turn back because it is for the good of all that I have this religion.” 1See, The death feast, p. I10. See Sr 58 NEW YORK STATE MUSEUM Now all the chiefs and head-men could, not persuade him to return to the right way. So itis said. Eniaiehuk. SECTION 69 “ Now another message. “ Now it is said that you must relate what the messengers say about the coming end of the earth. Relate how all those who re- fuse to believe in Gai’wiio’ will suffer hardships. Now when the earth is about to end the chiefs and head-men will disagree and that will be a sign. So also, the Honon’doint will disagree. Then will the relations know the truth.” | So they said and he said. Eniaiehuk. SECTION 70 “ Now another message. “ Now we say that you must tell your friends and relatives that there will be a time when all the earth will withhold its sustaining foods. Then will come the end of the world and those who refuse to believe in Gai’wiio' will suffer great hardships.” So they said and he said. Eniaiehuk. SECTION 7I “ Now another message. “Now we think that a time will come when a great plague wil! kill many people and no one will know its cause. Then will vou know that the end is near and those who do not believe will suffer great hardships.” So they said and he said. Eniaiehuk. SECTION 72 “ Now another message. “ Now we think that a time will come when a woman will be seen performing her witch spells in the daylight. Then will you know that the end is near. She will run through the neighborhood boast- ing how many she has slain by her sorcery. Then will you see how she who refused to believe in Gai’wuo’ will suffer punishment.” So they said and he said. Eniaiehuk. SECTION 73 “Now another message. “In that time you will hear many rumors of men who say, * I have spoken with the Creator.’ So also will you see many wonders 1 See Introduction, p. 26. THE CODE OF HANDSOME LAKE 59 but they will not endure for they will be the work of the evil spirit. | “ Verily we say that there will be none other than you who will receive a message from the Creator through us. This truth will be proclaimed when the end comes.” So they said and he said. Eniaiehuk. SECTION 74 ‘“ Now another message. “In that time every poisonous creature will appear. These creatures the Creator has imprisoned in the underworld and they are the creations of the evil-minded spirit. Now it is our opinion that when they are released many people will be captured and poisoned by them. Men will see these hardships when they fail to believe in Gai’wiio’.” So they said and he said. Eniaiehuk. SECTION 75 “ Now another message. | ‘“ Now there will be some who will enter into a sleep. When they lie down they will be in health and as they sleep the Creator will withdraw their lives for they are true. To the faithful thts will happen.” ? So they said and he said. Eniaiehuk. SECTION 76 ‘“ Now another message. “ Now we think that the Creator will stop the earth and heavens. All the powers of nature will he suspend. Now they will see this who refuse to believe in Ga1’wiio’.”’ So they said and he said. Eniaiehuk. SECTION 77 “Now another message. “Now we think that when the end comes the earth will be de- stroyed by fire and not one wpon it will escape for all the earth will be enveloped in flames and all those who refuse to believe in Gar’wiio’ will be in it.” ; So they said and he said. Eniaiehuk. 1 Because Handsome Lake did not die in this manner some of his half believing followers at Onondaga repudiated his teaching. 60 NEW YORK STATE MUSEUM Recitation of the third day NOW AT TONAWANDA SECTION 78 “Now another message. Tell it to those at Tonawanda. “ Now they said to him, ‘ Watch a certain place.’ So he did and he saw a certain person holding meat in his hands. The man was rejoicing and was well clothed and fed and his name was Ta’donda’ieha’, and he recognized him.” “Then said they to him, ‘ How is it?’ “ He answered, ‘I recognized Ta’donda’ieha’ and he held meat in his hands.’ So answered he who talked religiously.” “Then the messengers answered, ‘Truly you saw a man with meat enjoying himself. He was joyous because he was a pros- perous and successful hunter and gave game as presents to his neighbors. So his neighbors were grateful and thanked him. Now the man you saw has departed from the earth. In his earth-life he cleansed himself each day, visited and enjoyed himself in his best clothing. He was ever good to his fellow-beings and so he is blessed and will receive the reward reserved for him by his Creator.” So they said and he said. Eniaiehuk. SECTION 79 ‘“ Now another message. “This will happen. “You will sing three times and the third time you sing you will step into oya’dedion’diade’, the other world.’ That you go there will be the earnest wish of all who have heard your message.” So they said and he said. Eniaiehuk. SECTION 8O “ Now another message. “ Every person has a song to sing when the time comes to leave the earth. When a person is departing he must sing that song 1It was customary for the friends and relatives to address the body of the dead and give expression to one’s desires, etc. The soul when it reached the heaven-world would then tell the Great Ruler who would attend to the wishes expressed. epueMLUOT, Je surlyoeoid oye Ty IWOSpueTT Jojue[duto) sssof Aq SUIMBIp e WOT \\ SN Is \ \. ts \ \ ‘\\ ——— BS er Ld) Yh WU Pa \ ——— Ss — SS ae aS au ———————__ i f estos . aS 2 BC say ji ; = = Be = i $+, se ae ‘ = —— = iy : | ty ye = Y ss = ‘ > Ou = . _f 4 ZY = ’ hf 4 d “| = , Y, a y Z Ee ~ = A “ y Pee : 2 Va : Ws Z = Z ee 7 p > J Za = D - J < OZ Z g ZZ ; h =; = ), pe ‘ q yen Y, Y " M io J . r\ 4 f f \ } f : ! i D : p \ v) f = \ =, ‘ Y WAIN) 92/7 } f we { : Mh Kf ‘ YAWN f ; " A , Ny R ' q | ! ‘ | VR, \ Ap " = / } BAe utipe Zine, } i ’ , A "47 4 MG , 0 4 \ (eu 5 4 y, Ri me, y y } , ~ OW 6 A ee \ ad Chad / P Vy . LM, { 4 f ) } an, fd a Lp ‘ em /) Ute f PA TG 4 by Ny Bes y oy SS " A i yee, \Y y's ji > Sow p WEN Sata y f b J ly ay . tes ; ar Pent fs sarge, | 0 y yy | : a i AD aa *S f eg Kx y q ‘ ‘ > eet x : My ' ¢ w , hi gf ( - d 1 fe a) 4 ah iy K CReay/ 1 /f Wp SIG . A, a SSS A. od ‘S HW a = A Hn \ ‘Ete y > Repro N} ~ oe : > R YY ‘ H St” fifge oT (ie Wh a x ae eS 9 WAS /p y . \ Ws WY 7 Ne y' + a Vo hy 3 AN * FAA . Z, De oa D >< Ce —d @ es a . fj KAS ™ Se =~.04 WORN aS Ay ‘ p g \ 4 = p c = 4 g Ol. A a Ss‘ f D t SY 7 > 4 Y) M + I e, B D- Hz i |S p FY oy BN 4 > . « 4, hn a b 5 . . 1 t Yi fy NS yy fy ; } ( teh ‘4 4 ( 4 x 2 \ ( . ” WA 4 d\n j ; ( ; Y , Pa \ (| ) “ff y | Y, ‘a . f 4 4 Ny \ Z y 5 Us Y x 4 S 7 Y Ss Nee, y = 4 4 TH J - hy D : LA PN £7, \ 4 é mG C YW, ZY $ Z tj fy Z W hey Y LAG Z 4 y J : Yo “ 7 Va a“ 7“ ic Lag ike SAY — THE CODE OF HANDSOME LAKE 61 and continue to sing on his journey to the other world.’ They 69) will do this who have repented and who believe in Gar/wiio’. So they said and he said. Eniaiehuk. SECTION 8I “ Now another message. “ Now the messengers said, ‘ Look you back in a vision to Corn- planter village and the place where the creek empties into the river.’ So he looked and saw a large number of canoes gathered there. Many people were assembled and there were barrels of strong drink at the place. The people were making much noise. Now moreover there was a tran there, hopping from canoe to canoe and singing Dji’haya, the song of the evil-minded spirit. Now the words that he sang were these: ‘More happy am I in my own house, Far more happy there than here.’ “Yet the man seemed to be greatly enjoying himself. “Then said the messengers, ‘You have been observing, now what did you see?’ He answered, ‘I saw a man hopping from canoe to canoe singing the song of the evil-minded one. He said that his house was more happy a place than that where he was. The people about I should judge were filled with strong drink.’ So he said in answer to the messengers. 1Ideas of the soul. The following ideas of the human soul were anciently held by the Iroquois and their influence on the teachings of Handsome Lake’s teachings will be noted upon reading the Gai’wiio': Every soul has a path to its destiny after death. Every soul retains its personal identity whatever form it may inhabit. Soul differs from life. When the soul leaves the body life does not necessarily. When life leaves the body the soul generally does, though not always immediately but may linger for ten days. The soul may pass from a living body and enter any object or go to any place to acquire wisdom and returning reveal it to the person in dreams or visions. Ss Should a person refuse persistently to heed these warning visions the soul is liable to desert him, leaving the person simply a creature without power to resist or understand the influence of the various spirits good or bad. Thinking that by some oversight or evil doing that he may lose his soul the Indian often offers sacrifice to his evil spirit. This is to satisfy his evil spirit with other things than wrong doing and thereby not offend his good spirit. 62 NEW YORK STATE MUSEUM “Then answered the messengers, ‘ What you say is true. The man was the punisher and his delight is to see people filled with strong drink.’ ” So they said and he said. Eniaiehuk. THE JOURNEY OVER THE GREAT SKY-ROAD SECTION 82 ‘““ Now another message. ““ Now it is the time for our departure. We shall now go on a journey and then you shall see the coming of the fourth messenger, the journey of our friends and the works of the living of earth. More, you will see the house of the punisher and the lands of our Creator” So they said. Eniaiehuk. SECTION 83 ‘“““ Now another message. “Suddenly as they looked, a road slowly descended from the south sky’ and came to where they were standing. Now thereon he saw the four tracks of the human race going in one direction. The footprints were all of different sizes from small to great. Now moreover a more brilliant light than the light of earth appeared.” So they said. Eniaiehuk. SECTION 84 “* Now they said unto him, ‘ We will tarry here a while in order that you may see.’ “ Now as he watched and believed, he saw a large woman sitting there. Now the woman was grasping frantically at all things within her reach, and it seemed that she could not stand because of her great size. That was what he saw. “Then they said to him, ‘ What did you see?’ “ He answered, ‘It is hard to say. I saw a woman sitting and she was large of size and snatching at everything about her. I am of the opinion that she can not rise. So he answered when he spoke. “Then the messengers answered, ‘It is true. That which you saw was the evil of stinginess. She can not stand and thus she will 1 The great sky-road of the Gai’wiio‘ is the milky way. The souls of the dead are supposed to journey over the broad band and divide at the forks. The multitude of stars are thought to be the footprints of the dead. THE CODE OF HANDSOME LAKE 63 remain forever. Thus it will be with those who forsake religious teachings and think more of the things of earth than of the new world above. (Having glutted themselves with the things of earth they are unable to stand upon the heaven road.)’” So they said and he said. Eniaiehuk. SECTION 85 “Now they said, ‘We shall proceed. Now the farther they went the more brilliant the light became. They had not gone far when the four messengers said, ‘ Now we will stop again. Look attentively at what you see.’ “So he looked and saw three groups of people and each group was of a different size. The first was large, the second small and the third still smaller. “Then the messengers asked him, ‘ What do you see?’ “ He answered, ‘I saw three groups, the first a large group, the second half as large as the first and the third still smaller.” That is what he said when he answered. ; Yhen they replied, “Truly you have seen. The groups repre- sent the people of earth. The first group you saw was composed of those who have not repented; the second group was inclined half way, and the third group, the smallest one, was composed of those miornave mepented. hey ‘are pretected by the true belief in Gai’ wiio’.’ ” So they said and he said. Eniaiehuk. SECTION 86 “So they proceeded a short distance and again came to a halt. Then the messengers pointed out a spot and bade him watch at- tentively. Then he saw a house strongly built and within it he saw three different things. The first was a pair of handcuffs, the second a whip and the third a hang-rope.” “Then asked the messengers, ‘ What did you see?’ “ He answered, ‘ The house I saw was strongly built and within the house I saw three different things. The first was a pair of handcuffs, the second a whip and the third a hangman’s rope.’ So he answered. : 1Those who gain great riches and lack humility can not stand upon the sky-road nor can they walk. The poor and meek only can travel skyward and not even the poor unless their ways have been humble and marked with virtue. Thus it is said, “It is better to be poor on earth and rich in the sky-world than to have earth riches and no heaven.” 64 NEW YORK STATE MUSEUM “Then they replied, ‘ Truly it is a strongly built house. It is a prison. Now it is true that three things are there for punishment. How hard it is for a transgressor to see that he should be punished ; yet it is the cry of the people that the laws of the white man are better than the teachings of Gai’wiio’. This frightens even the Great Spirit for he knows the punishment of those who say such things.’ ” So they said and he said. Eniaiehuk. SECTION 87 “So they proceeded and it was not long before they said, ‘We must stop here.’ Then they pointed in a certain direction and com- manded him to watch. So he watched and as he did he saw a house with a spire and a path leading into the house and none out. There was no door, neither were there any windows in the house. Within was a great noise, wailing and crying, and the house was hot. “Then the messengers asked him what he saw. “ He answered, * 1 saw a house with a spire and a path leading to the house. There was no door, neither were there any windows in the house. W5uthin was a great noise, wailing and crying, and the house was hot.’ “ Then they replied, “You have truly seen: , It 18a thard maateer for Indians to embrace these conditions, that is, to embrace the belief of Bible believers.’ ” So they said and he said. Eniaiehuk. SECTION 88 “So they proceeded and had not gone far when the messengers said, ‘ Look downward upon the Buffalo Creek reservation.’ “ Se he looked and the place seemed honeycombed and covered with a net. “ Then the messengers asked him what he saw. ‘He answered, ‘I saw the Buffalo Creek reservation and it seemed honeycombed like ice and covered with a net.’ So he replied. “Then the messengers said, ‘ Truly! We think that this reserva- tion will fall... Now they said moreover that it was the duty of the chiefs to preserve it but it should be hard for some should take an upper hand.’ ”’ So they said and he said. Eniaiehuk. SECTION 89 “So they proceeded a little ways farther and soon they said, ‘We will stop here.’ Then they pointed out a certain spot and said, ‘Watch! Look upon the eastern heavens and observe! ’ THE CODE OF: HANDSOME LAKE 65 ‘““So he looked and saw two immense drops (or balls of liquid) hanging, one red and one yellow. It seemed that they were sus- pended only for an instant and would momentarily fall. “ Then the messengers asked, ‘ What did you see there?’ “ He answered, ‘I saw two drops, one red and one yellow, sus- pended as if about to fall.’ “ Then the messengers replied, ‘ Truly you have spoken. It is so. Should one of those drops fall it would bring great calamity upon the earth. Many people would leave the earth should one drop but we are doing our utmost to prevent such an event.’ ” So they said and he said. Eniaiehuk. SECTION 9O ‘So they proceeded but had not gone a long distance before they said, ‘ We will stop and watch a certain place. Now listen to the earth.’ “ So he listened and as well as he could understand he thought that he heard wailing and mourning. The sounds seemed to be the crying of children. | “ Then the messengers asked, ‘ What did you observe?’ “ He answered, ‘I thought that I heard the wailing of the aged and the crying of children.’ ‘“ Then the messengers replied, ‘It is true. What you have heard is the substance of life going back to the Creator. When this time comes there will be great misery upon the earth.’ ”’ So they said and he said. Enitaiehuk. SECTION QI ‘“ So they proceeded a little ways farther and in a short time they reached a certain spot and stopped. “Then said the messengers, ‘ Look toward the setting sun.’ “So he looked and saw. Now as he looked he seemed to see a man pacing to and fro. He seemed to be a white man and in his hand he seemed to have a bayonet with which he prodded the ground. Now moreover he seemed very angry. “Then said the messengers, ‘ What did you see?’ “He answered, ‘I saw what seemed to be a man pacing to and fro. He seemed to be a white man and in his hand he seemed to have a bayonet with which he prodded the ground, and, moreover, it seemed that he was angry.’ So he said when he answered. “Then the messengers said, ‘It is true. He is a white man and in a temper. It is true. Indians must not help him and the head- 66 NEW YORK STATE MUSEUM men must honestly strive to prevent their followers from helping hia 7 So they said and he said. Eniaiehuk. SECTION 92 “So they proceeded on their journey and had not gone far when they stopped. “Then the messengers said, ‘ Watch attentively... Then they pointed out to him a certain spot midway between the earth and the clouds. So he watched there. Now this is true. He saw a house suspended there and on the veranda with a railing about it, a man walked and with him was a penny dog (kwén’nis dji’ya). Now moreover the man was rejoicing and he was a white man. “Then said the messengers, ‘ What did you see?’ “ He answered, ‘I saw a house suspended in the air and on the porch with a railing about it a man was walking and with him was a penny dog. Now moreover the man was a white man.’ “Then the messengers said, “Truly you have seen. It is said that the man is the first and oldest president of the United States. Now he enjoys himself and he is the only white man so near the new world of our Creator. Now it is said that there was once a time when the Thirteen Fires and the King? were in trouble. The Thirteen Fires were victorious and this man won the victory from the ‘kane P Said the-kime,? © You have overpowered me, so now I release everything that was in my control, even these Iroquois who were my helpers. It rests with you what shall be done with them. Let them be to you a thing for a sacrifice.” Then said the presi- dent, “ I shall let them live and go back to the places that are theirs for they are an independent people.” So it is said. Now this man did a great work. He has ordered things that we may enjoy our- selves, as long as the sun shines and waters run. This is the doing Ob On GreaL Creator (* So they said and he said. Enitaiehuk. 1 This section refers to the “war in the west,’ probably General Har- rison’s campaign against Tecumseh in 1811. Red Jacket and all the principal chiefs were anxious to preserve peace and did all within their power to prevent their young warriors from enlisting on either side but were not entirely successful. The issue was of such moment that the prophet deemed it wise to reveal the will of the four messengers in the matter. 2 The word here is feminine and should be translated queen but this would manifestly not be in accord with truth. The error was made by Chief John Jacket who wrote out the Gai’wiio’ in Seneca in 1860, during the reign of Queen Victoria. 3 See Washington and the Iroquois, p. 137. 3 ~— THE CODE OF HANDSOME LAKE 67 SECTION 93 “So then they proceeded on their journey but had not gone far when they stopped. “ Then the messengers said, ‘ Watch,’ and pointed to a certain spot toward the setting sun. “So he watched and saw a large object revolving. It was white and moving slowly. “ Then said the four messengers, ‘ What did you see?’ “ He answered, ‘I saw a large object revolving. It was white and moving slowly.’ “Then said the messengers, ‘It is true. The thing is that which regulates the air over the earth. It is that which we call the Oda’eo (the veil over all). It is said that it would bring great calamity should it revolve too fast. Should it turn faster it would injure mankind. Now we are the regulators and watchers of the veil myer ail,” ”’ So they said and he said. Entaiehuk. SECTION 94 “So they proceeded on their journey and it happened that a vision appeared unto them. They seemed to be advancing toward an approaching man. Soon they met him and passed. Now when they were a distance apart they turned and he was facing them. So they greeted each other. Then said the man, ‘Sedwago’wané, I must ask you a question. Did you never hear your grandfathers say that once there was a certain man upon the earth across the great waters who was slain by his own people?’ That was what he said when he spoke. } “Then answered Sedwago’wané, ‘It is true. I have heard my grandparents say this.’ | “Then answered the man, ‘I am he. (Sega”hedtus, He who resurrects). And he turned his palms upward and they were scarred and his feet were likewise and his breast was pierced by a spear wound. It appeared that his hands and his feet were torn by iron nails. : “All this was true. It could be seen and blood was fresh upon him. “Then said the man, ‘ They slew me because of their independ- ence and unbelief. So I have gone home to shut the doors of heaven that they may not see me again until the earth passes away. Then 3 68 NEW YORK STATE MUSEUM will all the people cry to me for succor, and when I come it will be in this wise: my face will be sober and I shall turn it to my people. Now let me ask how your people receive your teachings.’ ‘“ He answered, ‘ It is my opinion that half my people are inclined to believe in me.’ “Then answered he, “ You are more successful than I for some believe in you but none in me. I am inclined to believe that in the end it will also be so with you. Now it is rumored that you are but a talker with spirits (djis’ga"dataha’!). Now it is true that I am a spirit and the one of him who was murdered. Now tell your people that they will become lost when they follow the ways of the white man.’ ” So that is what he said. Eniaiehuk. SECTION 95 ‘So they proceeded on their journey and had not gone far when they came to a halt. “Then the messengers pointed out a certain Spotvana sare ‘Watch attentively, and beheld a man carrying loads of dirt and depositing them in a certain spot. He carried the earth in a wheel- barrow and his task was a hard one. Then he knew that the name of the man was Sagoyewat’ha, a chief. “Then asked the messengers, ‘What did you see?’ “ He answered, “I beheld a man carrying dirt in a wheelbarrow and that man had a laborious task. His name was Sagoyewat’ha, a chien, “ Then answered the messengers, ‘ You have spoken truly. Sago- yewat’ha is the name of the man who carries the dirt. It is true that his work is laborious and this is for a punishment for he was the one who first gave-his consent to the sale of Indian reservations. It is said that there is hardship for those who part with their lands for money or trade. So now you have seen the doom of those who repent not. Their eternity will be one of punishment.’ ”” So they said and he said. Entaiehuk. 1 See Spiritism, p. 126. 2 The followers of the Gai’wiio‘ to this day mention the name of Red Jacket with contempt. While they acknowledge his mental superiority they have no other admiration for him. He was ever the enemy of Cornplanter and Ganiodaiio with whom he had frequent collision and recognized the sachem- prophet only as an impostor. The teachings of Ganiodaiio have done much to prejudice the Iroquois against Red Jacket. THE CODE OF HANDSOME LAKE 69 SECTION 90 ‘“ Now again they took up their journey and had not traveled far when they saw a crowd on both sides of the road. And when they came to where it was they saw that they were at the forks of the road. One road, on the right, was a narrow one and the tracks upon it were mostly those of children and all were pointed in one direction. Few adults had their tracks on this road, the road rough and wide. Now as they watched they saw a woman approaching the forks of the road from behind them. She came to where ‘the road divided and as she halted before the roads a man who stood to the left shouted, ‘To this side. (Now the road of the wicked is owa’étga", a rough road.) Then the man on the right said, “Not so. This woman has done her whole duty. She has truly repented.’ Then answered the man on the left, ‘You are wrong, for her repentance has been of short duration and so of slight effect. But the man on the right replied, ‘ Truly in her earth-life she re- pented and was faithful to her promises. This is all that is required and she will walk upon the narrow road.’ “Now one of the messengers turned to him and said, ‘ The woman has lived a repented life for three days and has entered into the happy eternity. It was not an easy matter for her to do so of herself, but we, the messengers, have plead before the Creator and he has heard us. Three times we assist every one who believes to continue in the faith of the Garwiio’. At this division in the great road we guide the spirits of the earth into Tain’tciadé (heaven land). At the forks of the road the spirits of the dead are divided. The narrow road leads to the pleasant lands of the Creator and the wide and rough road leads to the great lodge of the punisher.’”’ So they said and he said. Eniaiehuk. SECTION 97 : “So now another. “* Verily you have seen the breast of a man hanging here by the road and in the center of that breast you saw a bullet hole Now we have caused this thing to be placed there. All will see it and he will see it who did the wrong when he comes upon the great road and know that he must turn aside and enter upon a journey - over the wide and rough road.’ ”’ So they said and he said. Eniaiehuk. 1 See section 56. 70 NEW YORK STATE MUSEUM SECTION 98 “ Now again they told him that they would take up their journey and as they went they drew near to the house of the punisher. As they went over the broad road they walked well on the sides for the path was very stony. Now, strange, this was true; some great force seemed pushing them onward toward the house of the punisher.t Soon they began to inhale heated air and soon they heard the far away echoes of mournful cries borne on the blasts of the hot wind. At times the air was suffocating and the cries of the doomed were distressing.” So he said. Eniaiehuk. SECTION 99 “Now they approached a great lodge. It seemed constructed of iron that had been highly heated and allowed to cool. Within the building hot vapor was rising from the fire pits. “Now the messengers spoke saying, ‘ Let us tarry here a while.’ Then one of the beings took from his bosom a crystal and pointed it at the lodge. He approached holding the glass at arm’s length and as he came near the lodge arose to the height of the man so power- ful was the crystal.” Eniaiehuk. SECTION IOO -“ Now they saw and then everyone knew that the house was very long and extended far out of the eye’s reach. Now this is true. When a certain woman within saw the four and him drawing near she stretched out her arms and cried for help. Then answered the four, ‘It is beyond our power to alter your condition now. Our work was with you on earth. Too late.’”’ So they said and he said. Eniaiehuk. SECTION IOI “Now as they looked they saw a being walking about as if he were the master of the lodge. He seemed continually distorting himself. At times horns shot out from his forehead, at times a cloven foot appeared and at times a tail was visible.” 1 The prophet here alludes to the ease with which one may glide over the broad road. “It is no work to sin,’ says the preacher, “for the devil furnishes the legs for you.” 2The prophet has very evidently borrowed his devil from transatlantic Sources. THE CODE OF HANDSOME LAKE GE “Then said the four messengers to Ganiodai’io‘, ‘ That being is the punisher. It is he who torments those who have refused the words of Gai/wiio‘ when they heard them on the earth.’ ”’ So they said. Eniaiehuk. SECTION I02 “In a loud voice the punisher cried to a certain person saying, ‘Come hither.’ The punisher held a drinking vessel in his hand and within it was molten metal and thrusting it in the hands of the man he had called he said, ‘ Now warm yourself again as was your custom while on the earth for you loved hot drink.’ Now the man pleaded but the punisher compelled him to swallow the molten metal. Then the man screamed in a loud voice and fell prone upon the ground with vapor steaming from his throat. Now he cried no more. “Then said the four messengers, ‘ You have seen the manner of punishing those who persist in taking the fiery drink.’ ” So they said. Eniaiehuk. SECTION 103 “ Now as they looked the master of the house spoke saying, “Come. Now the master knew the name of every one within the heuse. And straightway a woman came to where he stood. Then he grabbed her and forced her body into a great cauldron filled with a boiling liquid. Frequently he looked down into the cauldron to see if the woman had come again to the top. Suddenly she shot to the surface crying in a strange voice like some unknown animal and then sank down again. Soon again she appeared and cried, ‘O, it is too hot! I should have an interval in which to cool my- self!’ Answered the punisher, ‘Thou are not one-minded,’ and jerking her out he flung her on one side. But the woman screeched in agony, ‘QO, it is too cold!’ and-her complaint was continuous and she moaned, ‘It is too cold!’ Then the punisher thrust her back into the boiling cauldron and immediately her bones rattled to the bottom. Such was the penishient given by the keeper of the house of torment. “Then spoke the four messengers and said, ‘ This is the punish- ment given those who practice witchcraft. The woman whom you saw will suffer two deaths in this place and when her body is re- duced to dust the punisher will gather them up again and conjure the dust back into a living body and continue his sport until finally _ /2 NEW YORK STATE MUSEUM he has become weary when he will blow her ashes to destruction. Such things happen to those who will not believe in Gai’wiio‘.’ ” So they said and he said. Eniaiehuk. SECTION 104 “ Now he saw a certain nude woman coming out from a crowd and in all the hair of her body were writhing serpents. Her cheeks were parched to the bone where she had been wont to color them > and likewise where her hair was parted there was no flesh. Now she was greatly ashamed but she could not cover her nakedness. So in this condition he saw her. “Then said the four messengers, ‘Saw thou that woman? In life she was wont to give on’oityi’yénde, [secret powders] to men to attract them to her. So you have seen the punishment meted out to those who do this and do not repent.’ ” So they said. Eniaiehuk. SECTION 105 “Now they revealed another. ‘““Now the master of the house looked about and saw another person. So he said, ‘ Come here, my nephew, I wish to see you flog your wife as was your custom on the earth.’ The punisher then pointed out the image of a woman heated hot with fire and com- manded the man to beat the image. Then the man pleaded with moans to be released from the command but the punisher forced him to strike the image with his bare hands, and the man fell in agony prostrate upon the floor screaming. So he saw. “Then said the four messengers, ‘ You have seen the punish- ment given to the man who beat his wife. Thus it will be with all who fail to repent and fail to believe in Gai’wito’. Now such was the evil that this man did to grieve his Creator.’ ” So they said and he said. Enitaiehuk. SECTION 106 “Now they revealed another. “The master of the house called out the names of two persons, saying, “Come here, my nephews,? and straightway they stood before him. Then said he, ‘Commence an argument, you two, for you are the man and wife who in your earth-life were wont to 1 The Seneca term means, “my sister’s children,’ thus both nephews and nieces. THE CODE OF HANDSOME LAKE 73 quarrel continually, so quarrel again!’ Then when he saw that the people were reluctant he compelled them to argue. Then they disputed until their eyes bulged from their heads, their tongues lolled out and flames of fire shot from gana’shoo’. So this was what he saw. “ Then said the messengers, ‘ This is the punishment reserved for those who quarrel without ceasing and fail to repent.’ ” So they said. Entaiehuk. SECTION 107 “ Now they showed him another. “Now the punisher called out a certain woman’s name saying, “Come to me, my niece,’ and straightway she came. Then said he, “It was once your delight gaknowe’haat.’ As he said this he lifted up an object from a pile and thrust it within her. Now the object was like ha’ji’no’ ganaa’”’, and it was red hot. Then she cried aloud in agony and she fell with steam issuing from her body. Now there were three piles of ga’naa’, the first white, the second red and the third black and all were ga’naa’... So this was what he saw. “Then the messengers said, ‘ You have seen the punishment of the immoral woman.’ ”’ So they said. Eniaiehuk. SECTION 108 “Now they showed him another. “Now the punisher called out in a loud voice saying, ‘My nephew, come hither,’ and the man stood before him. ‘ Now, nephew, play your violin as was once your delight.’ The punisher handed the man a bar of hot iron and forced him to rub it upon his arm. So he played and the cords of his arm were the strings of the instrument and made the music. So in great agony he cried and screamed until he fell. “Then said the four messengers, ‘ You have seen the punish- ment of the man who failed to repent.’ ”’ So they said. Eniaiehuk. SECTION I09 : ‘“ Now they revealed ancther. “Now the punisher called out in a loud voice and commanded two persons to appear before him. Now when they stood before 1 The pagan Indians detest the “fiddle” and “ fiddle dances” as things of great evil and assert that they produce as much wickedness as drunken- - ness. 74 NEW YORK STATE MUSEUM him he handed them what seemed a pack of red hot iron cards. Then he forced the two to sit down facing each other and com- pelled them to shuffle the cards and as they did flames spurted out from between them. So they cried out in great agony, sucked their fingers in their mouths, handled the cards again until their flesh was eaten away and the meat fell off. So this is what he saw. “Then the messengers said, ‘ This is the punishment meted out to those who handle cards and repent not.’ ” So they said. Eniaiehuk. SECTION, TLO “Verily he saw those who were upon the earth and those who were alive and he saw the wicked in the house of torment. He saw Gowono"’gowa |she great talker], Gakon’go’ [she-glutton animal], Ganonjoni’yon [hanging kettle] and Hano’es [head- cater|. Verily he saw these four persons. ‘Then said the four messengers, “These four have committed the great sin and can not be forgiven.’ ”’ So they said. Eniaiehuk. SECTION it “Then said the messengers, ‘We will proceed on our journey. It would be a hard thing should we tarry too long and meet the Creator on the road before we reach his pleasant lands. If we should meet him you should be compelled to stay here forever.’ ”” So they said. Eniaiehuk. SECRIONE EZ “ Then they went out upon the narrow road and had not gone far upon it when a far more brilliant light appeared. It was then that they smelled the fragrant odors of the flowers along the road. Delicious looking fruits were growing on the wayside and every kind of bird flew in the air above them. The most marvelous and beautiful things were on every hand. And all these things were on the heaven road.” Eniaiehuk. SECTION I13 “So they continued on their journey and after a short time they came to a halt. Then spoke the messengers, ‘ This place is called, “the spring’ and itis a.placeior rest — Theny behold tiessaw) the spring and he thought that he had never seen so beautiful and 1 See legend, Two brothers who went to the sky, p. 132. THE CODE OF HANDSOME LAKE 75 clear a fount of water. Then said the four, ‘ This is a place of re- freshment.’ One of the four drew a bottle from his. bosom, so it seemed and it was, and dipped it in the spring. Then he said, ‘ You must partake first,’ and so he took it, but when he looked at it he thought it was not enough. So he said, ‘I think that this is not sufficient. And when he had said this the messengers looked at one another and smiled and one said, ‘ Truly it is enough. If it lacks, there is still the spring and the vessel may be refilled. So all took and drank and all the drink that all wished was in the bottle. Then said the messengers, ‘ This is a place of meeting. Now we will go on our journey.’”’ [There are also said to have been two other meeting places, Diogé’djaie, Grassy Place, and Dion’dot, The a cee. | So they said. Eniaiehuk. SECTION II4 “So then they proceeded on their journey and had gone but a short way when they saw someone coming toward them and it was not long before they met. Then he saw it was a dog and when they met, the dog began to wag its tail and sprang upon him. Then he recognized the animal as his own dog and it appeared just as it had when he had decorated it for the sacrifice in the Hadidji’yontwuts [New Year’s ceremony]. Then said the four, ‘ This thing attests to the value of our thankoffering to the Creator.’ ’”! So they said. Eniaiehuk. SECTION I15 “So they took up their journey again and in a short time came toa halt. In the distance before them a man appeared to be coming and soon he came nearer. Then he saw that the man was guiding two others, one on either side of him. Now as he looked he saw that one was the daughter of Gaiant’waka and it appeared that she was a large child. With her was his (Ganio‘dai’io‘) own son, an infant, and they greeted one another, the son and the daughter. Now one could see that they were not strangers for they were friendly. Now moreover a fourth person was leading them all.” Eniaiehuk. SECTION I16 “Now that person spoke and said, ‘I brought them with me to testify to the truth that those of the lower world when they pass away come hither.’ 1See p. &5, Sacrifice of the white dog. 76 NEW YORK STATE MUSEUM “Then spoke the daughter of Gaian’twaka, ‘I send a message. It is this: It grieves me to know that my brothers on the earth dis- agree with my father. Bid them cease their disagreement.’ So she said.” Eniaiehuk. SECTION II7 “So they took up their journey again and in a short time came to a halt. There was a more brilliant light and as they stood sud- denly they heard the echo of a commanding voice calling the people together for the performance of the great feather dance. “Then asked the four messengers, “What think you has hap- peed: “ He answered, ‘I heard the commanding voice of Jo1‘ise calling the people to celebrate the great feather dance.’ “Then replied the four messengers, ‘ Verily, Joi’ise, your friend is he who calls. He it was who was faithful and good and when he passed away in the lands of the Creator he continued as on the earth) to be a leader] ” So they said. Eniaiehuk. SECTION II18 “ So they took up their journey again and after a ways the four messengers said, ‘We have arrived at the point where you must return. Here there is a house prepared for your eternal abode but should you now enter a room you could never go back to the earth- world.’ ”’ So they said. Eniaiehuk. SECTION IIQ “Now when he arrived in Tonawanda having come from Diono®’sadegé he was reluctant in performing his religious duties.” SECTION 120 ‘Now he was at Cornplanter ten years, at Cold Spring two years and at Tonawanda four years. From there he went to Ganonk- tiyuk’gegao, Onondaga, and there fell our head man.” SECTION. I21 “ Now it happened that while he still abode at Tonawanda an in- vitation was extended by the people of Onondaga asking hin to come and preach Gai'wiio' to the chiefs and head men there.” THE CODE OF HANDSOME LAKE TT. SECTION 122 “Now it happened that the four messengers appeared to him when the invitation was extended, they the four speakers and mes- sengers of the Great Spirit of the worlds. “ Now the first words that they spoke were these, ‘ They have stretched out their hands pleading for you to come and they are your own people at Onondaga. Let this be the way, prepare your- self and cleanse your body with medicine.! It is necessary moreover for you to secrete yourself in some hidden spot and await our call to start.’ ”’ So they said. Eniaiehuk.. SECTION 123 “Now there will be another and his name will be the New Voice, Hawénose’”’. “So now it was that Ganio‘dai/io‘ was bidden the third time to sing his song and this the messengers said would be the last. _“ Niow then he said, ‘ There is nothing to incumber me from ful- filling my call.’ ” So said our head man. Eniaiehuk. SECTION 124 “Thus it happened in the past and it is the truth. “*TI must now take up my final journey to the new world,’ he thought, and he was greatly troubled and longed for the home of his childhood and pined to return. 1 Purification. The herb used most extensively by the Iroquois for “ purifi- cation” was witch hopple, the bark of which was used both as an emetic and a purgative. For an emetic the bark was peeled upward and for a purgative downward. Early in the spring during the spell of warm days the people would take their kettles, jars of soup and deerskins and go alone into the woods for their ceremony of purification. Here they would scrape the bark, build a fire and make a strong infusion of the witch hopple bark. The drink was taken in large quantities and then the Indian would sit wrapped in his deerskin to await the results. From sunrise to sunset the drink would be taken until the alimentary tract -was completely emptied. Toward sundown a little soup would be sipped to ward off excessive weakness, and give strength to return home. The next morning sweat baths were often taken, though not always, and then solid food was eaten. This process was thought to purify the body and without doubt did much to do so. Besides the customary spring purification others were sometimes ordered for disease . and for preparations for ordeals, tests and ceremonial purposes. The process was again repeated in the autumn. 78 NEW YORK STATE MUSEUM “Then came the four messengers to him and said, ‘ The children will comfort you in your distress for they are without sin. They will elect a certain one from among them to plead that you continue to abide among them.’ ” So they said. Eniaiehuk. “Now it happened that it came to pass that all the children as- sembled and their spokesman did his utmost to exact a promise from Ganio‘dai’io*. So great was his grief that after he had spoken a short time he could no longer plead. Then another boy was appointed by the children, a boy not bashful but rough and bold. So he, too, endeavored to persuade Ganio‘dai’io’, but it was a difficult task for him and he could scarcely speak, but he did. Then Ganio‘dai/io‘ made an answer to the children. He rose and exhorted them to ever be faithful and a great multitude heard him and wept.” Eniaiehuk. SECTION 125 “Now at this time there was a man and his name was New Voice, a chief of equal rank with Cornplanter. Now this man urged Ganio‘dai’io‘ to accept the invitation of his friends and relatives of Onondaga. He said, ‘It is as if they were stretching forth their necks to see you coming. Now I am going forth to a gathering of chiefs at Buffalo on the long strip that is the fireplace of the Six Nations; the great meeting place of human creatures. I will go so that I may believe that you are on your journey and I will ride away as fast as my horse can go.’ So he said.” SECTION 126 “Now then Ganio‘dai’io‘ started on his journey and a large num- ber followed him that they might hear him speak. They had no conveyances but traveled afoot. “ Now when they came to their camping spot at Ganowa’gés,” he said to them in a commanding voice, ‘Assemble early in the morn- ing.’ Now when they did he offered thanks and afterward he said, ‘I have had a dream, a wondrous vision. I seemed to see a path- way, a trail overgrown and covered with grass so that it appeared not to have been traveled in a long time.’ Now no one spoke but | 1At this time there was an Onondaga village on the Buffalo Creek tract. It became therefore a legal meeting place for the Six Nations. The Canadian refugees often returned to council there. 2 The site of the village opposite the present Avon, N. Y. THE CODE OF HANDSOME LAKE 79 when all had heard and te had finished they sla ae and they con- tinued on their journey.” SECTION 127 “ Now their next camping spot was near Gantindase”ge’.! ‘“ Now when they had all come up to the spot he called out in a commanding voice, ‘ Come hither and give thanks.’ Now when the ceremony was over he said, ‘I heard in a dream a certain woman speaking but I am not able to say whether she was of Onondaga or of Tonawanda from whence we came.’ So this was what he said when he related his dream. Then all the company dispersed.” Eniaiehuk. SECTION 128 “So they proceeded on their journey. “ Now it happened that when they were near the reservation line he said, ‘ Let us refresh ourselves before going farther.’ So they sat down and ate and then they continued on their journey.” “ Now it happened that when they were over the reservation line that he said, ‘I have forgotten my knife. I may have left it where we stopped and ate last. I can not lose that knife for it is one that I prize above many things. Therefore I must return and find it.’ “ The preacher went back alone and there was no one to go with him. Now he became very ill and it was with great difficulty that he returned. The others had all gone on to the council but he was not able to get to it for he was very sick and in great distress. So when he did not come it was said, ‘Our meeting is only a gathering about the fireplace.’”’ Eniaiehuk. SECTION I29 “ Now it happened that they all wished to comfort him. So for his pleasure they started a game of lacrosse* and played the game well. It was a bright and beautiful day and they brought him out so that he might see the play. Soon he desired to be taken back into the house.” Eniaiehuk. SECTION 130 ; “Now shortly after he said a few words. To the numbers gathered about him to hear his message he said, ‘I will soon go to 1The Seneca village near the present site of Geneva, N. Y. 2 Games were often played to cheer and cure the sick. Special foods were given the players. 80 NEW YORK STATE MUSEUM my new home.' Soon I will step into the new world for there is a plain pathway before me leading there. Whoever follows my teach- ings will follow in my footsteps and I will look back upon him with outstretched arms inviting him into the new world of our Creator. Alas, I fear that a pall of smoke will obscure the eyes of many from the truth of Gai’wiio’ but I pray that when I am gone that all may do what I have taught.’ “This is what he said. This is what Ganio‘dai’io‘, our head man, said to his people.” Eniaiehuk. | [Then the preacher says:] “ Relatives and friends: His term of ministry was sixteen years. So preached our head man, Ganio‘- da1‘10’. “Let this be our thanks to you and to the four messengers also. I give thanks to them for they are the messengers of our Creator. So, also, I give thanks to him whom we call Sédwagowané, our great teacher. So, also, I give thanks to our great Creator. “So have I said, I, Sosondowa (Great Night), the preacher.” | Signed | EDWARD CORNPLANTER, Sosondowa 1 Handsome Lake died August I0, 1815, at Onondaga. His last moments were spent in a small cabin near the creek that runs into Onondaga creek at the foot of the terrace. Three persons attended him and swore to keep all details secret. He is said to have died before his nephew, Henry Obeal, could reach him. PART 2 Pim NOTES ON THE RITES AND CEREMONIES OF THE GANIO‘SDAIV’TIO’ RELIGION } GANA YASTA’ The midwinter festival of the Iroquois, commonly. called Indian New Near On the third day of what the Seneca term Niskowtkni ne” Sade’gosha or the moon of midwinter, a council of head men is called and officers elected to officiate at the Gana’yasta’ or midwinter thanksgiving ceremony to be held two days later. Officers are chosen from each of the two brotherhoods ®* of clans. On the first day of the ceremony officers called Ondeya, dressed in buffalo skins, meet and lay out a route of houses which each pair of Ondeya is to visit. This settled, they draw the buffalo heads over their heads and start out. There are three excursions of Ondeya from their lodges, one at about 9 a. m., one at about 12 m. and one at about 3 p.m. Two Ondeya, carrying corn pounders painted with red stripes, knock at the door of a house and entering intone: Hail, nephews. Now also the cousins with you. Now also you see the big heads. Ye hé! Gwawandé! One"diq wodewé’noyé ne‘ né’séso gwawandeé ! One®’ diq iswagé®’ noiwane’! This is repeated and the Ondeya depart. At noon the Ondeya repair to their meeting place and emerging again go over the same route. Their message as they enter a lodge at this time is. ‘Hail. Be clean! Do nct be confused, O nephews. Do not tread upon things, nephews, cousins, when you move. Yéhe! Jokweho"! sanon’di gwa’wandi! danondodadé, gwa’ wanai nene’séso nanondo’yano‘! At 3 p. m., returning to the same lodge, the message is: Yéhée! Oise"dase‘ susniun’nano ne” swaisé” ditgayio’ sando.’ One” diq itchigaine‘so™® nongwtk’sado‘ nenwande‘ si’no™ diq itch’nonadokté’ ongwitkado‘. One” diq nékho” non’jiyé. 1Taken at Newtown, Cattaraugus reservation, January 1905, by A. C, Parker. 2 See Phratries. [81] 82 NEW YORK STATE MUSEUM After one has intoned this message or announcement the other pokes up the ashes with a basswood paddle and sings a song. The first day is spent in this way, formal announcements being given by the officers. On the morning of the second day all the lodges are visited by officers called Hadéiyayo’. Later, say 9 a. m., clan officers, known as Hana’sishé, begin their round of visits. Two men and two women are chosen from the phratries and going in couples to the various houses conduct a thanks or praise service. The burden of their words is a thanksgiving to God for the blessings that have been received by that house during the past year. When this ceremony is over these officers throw up a paddle (Wadigusa’wea) signifying that the ceremony is over. At this time a chief makes a long thanksgiving speech in the council house. At noon the “big feather’ dancers visit every lodge and dance the sacred dance. Two women at least must participate. On enter- ing a lodge the leader of the feather dancers must say: Oné?"diq’ hodo”issoin’yinde sedwa’a’wik gao’ya’ge’ honofi’ge’. Nékho“’nai’ hodo’issho"go"oindi ne” hawo2n’. Hodawisa’sé‘ Osto’wagowa. Onén"’diq’dji’ wisnowat né” gissa® ayé"ofigwe’ Osto’- wagowa. Gagweégo®, oné2” dig,’ djiwtisnowat heniyo™ swao iwayando™! Da’neho” ! At about 2 p. m. public dances begin in the “long house.” The Society of Bears, which during the early afternoon had been holding a session in the house of some member, enter the long house and dance publicly. The same is true of the False Face Company. Other dances are the Pigeon song dance (Tca’kowa) and the Gada’ciot. The only dance in which physical contact is permitted is the Yéndonissonta‘ or “ dance of the beans.” Dancers hold each other’s hands as they circle around the singers. This is to repre- sent the bean vine as it clings to a sapling or corn stalk. On the morning of the third day the priest arises before daylight and standing at the door of the council house begins his song of thanks. The song is sung until dawn appears and then the priest ceases. Should a fierce wind be blowing it is believed that when the words of the song float upward the Great Spirit will say, “Cease your movements, Oh wind, I am listening to the song of my children.” THE CODE OF HANDSOME LAKE 83 The first verse is as follows: Oné®” diq’ okno’wi, Oné2 dig,’ dasénni’ dottondé Gao’ya giitcija! Yoandja’gé igé”’s Oné2” diq’ o‘gai’wayi‘ oné” Déawén’nissé no‘gowés Déowiono‘gowes Saiwisa‘honio’ Oné®" diq’ wadi’wayéis. The song begins with the singer’s face to the west; he turns and sings in all direc- tions, that all may hear his voice. A legend relates that this song originated ages ago. An old woman is said: to have been with child and before her son was born, from the heavens came this song. Only one or two Indians sing this now, no others being able for some reason. After the song the priest calls upon the Great Spirit in these words: Ye, ye-e, yeé! o iq Mann’ =? Dane’ agwa none’ ne"ga né wa One” diq dasa”tondat’ gaogé‘gé' tcl ja, ete.,' eve: At about g a. m. another officer of re- oye h , : ligion enters the long house and sings the ge)" Mra Uentile eae haeeeGe Oe Ganio'dar’io‘ song: from a dried squash. Allegany Seneca specimen. Translation: I love my world, I love my time, I love my growing children, I love my old people, I love my ceremonies. At noon various societies and companies which have been hold- ing sessions in private lodges adjourn to the council house to en- gage in public ceremonies. ~The great feather dance is celebrated at noon. Afterward nearly all the common dances are given, among which is the woman’s football game and dance. The morning of the third day is greeted as the previnus day, by the song and prayer of the priest. 84 NEW YORK STATE MUSEUM At g a. m. of the fourth day the Gonio‘dai'io‘ song is chanted again. Meanwhile the company of harvest dancers hold their dances at private houses going to the long house (gano™stsge” ) at noon. Soon after the Bird Society or Gane’gwaé enters the council house and begins its dance. Two dancers are chosen from each phratry, as are also two speakers. The evening is devoted to the Trotting, Fish, Pigeon, Bear, False Face, Buffalo and other dances. At I0 p. m. the ceremonies cease. On the fifth day the dawn ceremony is repeated and at 9 a. m. the Ganio‘dai’1o‘ song is sung. Societies hold meetings in their own lodges. At about I p. m. a company of women dancers visit each house, dance and sing and return to the long house. False Face beggars also roam from lodge to lodge in search of sacred tobacco. In the afternoon and evening various dances are held in the long house. At about 11 p. m. the Husk Face Company enters the long house and engages in their public ceremony. After this dance the people are dismissed by a chief. Adonwah or Thanksgiving song Used in adoption ceremony A ed Rev. Albert Cusick, (As sung by Chief Joseph Lyon) Gaeadige Castel naee Onondaga Castile, 1806 Fig. 2 The Thanksgiving song The morning of the sixth day is devoted to the dog sacrifice and the tobacco offering. Afterward the Ado” we‘ are sung. This song may be translated: 1 am now going home, I step upon another oP ance ih THE CODE OF HANDSOME LAKE 85 world, I turn and extend my arms for a friend to lead me, I pray all may go where I go. Now the earth is smoky and none can see the other world [as I do]. On the seventh day the Honon’diont hold a morning dance and then proceed to cook the feast. Costumed feather dancers enter the long house and dance. The “wind is open for names,” or | opportunity is now given to bestow names. At this point if a boy is to be named the priest rises and says, “ Hio‘géné’, dji’/waga ne-e! ” sae, har, ha’ hu’-a!’’ respond the people. If a girl is to be named there is no ceremony other than the mere announcement of the name. A speech is now made by a chief bidding people make ready for the sacred bowl game. Honon/’diont visit each lodge exacting from every person stakes for the sacred gamble. Each phratry is to play against the other The Honon’diont then meet and match articles, value for value. The night previous every person endeavors to have a prophetic dream, whereby they may know the result of this game. No one must cheat in this game for “it is God’s.”’ The great feather dance is repeated and names bestowed on this day. At night the Husk Faces return and give a grand final dance. The ninth day is the last one of the midwinter’s ceremony. Early in the morning the priest gives a thanksgiving “sermon.” At 5 p- m. occurs the dance in honor of the “ three sisters,’ Diohe’ko, (these-we-live-on). Afterward the woman’s dance is held, alter- nating with the following men’s dances, Trotting, Pumpkin, Pigeon and Beans. The feast is then distributed and the people disperse. THE WHITE DOG SACRIFICE’ A preliminary translation of the ceremonial prayer at the burn- ing of the white dog at the Seneca Indian new year’s ceremony (February ). Wotok'waiiendakwa Gaiantguntgwaa (wotok’watien’dakwa gaiant’guntgwa’ ) Gwa! Gwa! Gwa! So now this is the appointed time! Oh listen, you who dwell in the sky! 1 Recorded February 1906, at Cattaraugus reservation. 86 NEW YORK STATE MUSEUM Our words are straight — Only these can we speak unto you, Oh you from whom we are descended,,. Oh you who dwell in the sky! You look down upon us and know that we are all children. Now we petition you as we burn this sacred tobacco! Now we commence our invocation, Now we speak of all that you have created. Now [in the beginning] you did think that men-beings should in- herit the blessings of your creations, For you did say, “ Earth was my birthplace!” Now we have spoken in this incense [throws tobacco upon the flames]. Oh now inhale the smoke, so listen to our words. Now we commence, we are all that remain upon the earth. You behold the places that once were filled but now are empty; We were unable to change it for you made the law. Now you think that there should be two conditions of temperature upon the earth; © . One you thought should be cold and one should be warm And when the warm season came that Diohé’ko, our substance, should spring from the bosom of Earth, our mother. Now we have harvested the Diohe’ko from whence our living is For the warm season has gone and we have here assembled. Now we have made inquiries among all the people and they remem- ber their promises, | For they. promised you that they should assemble again at Gaiwan- os’kwa gowa’ On the fifth sun of the moon Niskowuk’ni. So all fulfilled the plan and gathered together in the moon Nis’a, even those here present, Oh you who were born of Earth, yet dwell in the sky! Now all have fulfilled the law, for you did plan that the rites should be perpetuated even forever. Now we are commencing, Oh you who were born of Earth! Upon the first day the Great Feather dance went through the village for your pleasure. The honon/diont and their cousins did their full duty. Now on the next day Ganéo‘ was celebrated; at midday they went through the village, THE CODE OF HANDSOME LAKE 87 And you did give us great joy because we performed this ceremony For you did think that Ganéo’ should be celebrated upon the earth for thine own self. Thus did we fulfil your desires, Oh you who were born of Earth, yet live in the sky! Now on the next day Gagandot was played. Truly we did fulfil your desires, Oh you who were born of Earth, you who live in the sky! You did see all that was done, Oh you who were born of Earth, you who live in the sky! In the beginning you thought that you would lay this sacred tobacco by man’s side That men should have an incense with which to send his words up to the sky, With which to lift his words when the year ended. Truly we have fulfilled your desires and here we have that basket of sacred tobacco, Oh you who were born of Earth, you who dwell in the sky! | Throws tobacco on the flames. | So now the smoke arises! Oh inhale the incense as you listen! For now do we commence to speak of what you have created. In the beginning you thought that there should be a world Upon which men beings should travel That you might say, “ They are my descendants.” Now there is a shaft that reaches up to you, Ganeowi, the sacred song of the morning it is. Now of your descendants as many as remain are gathered here. Now you thought that there should be two sexes of men-beings, That one should be the male and one should be the female, And the function of the female should be the rearing of children. Truly the females are fulfilling the design of their creation For in their arms we see their children. Truly it is in progress what you planned for them. Now the smoke arises! So now inhale this sacred incense! Now we petition you that this thing should continue so henceforth, And shall continue as long as the earth endures. Now you thought that there should be a world Upon which grasses of different kinds should grow 88 NEW YORK STATE MUSEUM And that some should be medicinal, And that some should yield fruits for a help to the men-beings who dwell upon the earth. Thus did you think, O you who dwell in the sky! Now it was ordered to be so when the warm season warmed the earth And that it should be fulfilled them and that your descendants should see the return of things. Now again the smoke arises And the people speak through it to you, Oh you who dwell in the sky! Now we implore you that it may so occur again when the earth warms, That your desires may be fulfilled and that your descendants may again see your creations. | Now again the smoke arises And the people speak through it to you, Oh you who dwell in the sky Yet were born of Earth! Now our sustenance you thought should be placed beside us, And that men-beings should labor for their living. These plans are all in progress All see from whence their living comes. Now we implore you that when the earth warms again that sus- taining food may grow. This we ask by the power of the incense tobacco, Oh inhale it and listen to us, Oh you, our great ancestor, You who dwell in the sky! You thought that there should be veins and that there should be fountains of water; Now this thought is made a fact and is occurring So we ask that this shall continue. Now again the smoke arises To you the father of all men-beings, To you who dwell in the sky! Now you thought that there should be living creatures, Inhabiting the waters, useful to the people. THE CODE OF HANDSOME LAKE 89 Now your thoughts have happened and we implore you that it may not be withdrawn, Oh you who were born of Earth, Oh you who dwell in the sky! But may continue as long as earth endures. So now another. You did think that there should be world And that bushes should grow upon it for a help to the people, That the bushes should yield various fruits for the benefit of men- beings, Oh you who were born of Earth, Oh you who dwell in the sky, May this continue as long as earth endures! Now again the smoke arises, Oh inhale the incense and continue to listen Oh you who were born of Earth Oh you who dwell in the sky! So now another. Now you did think that there should be forests upon the earth And that they might be a help to the people. So now moreover you did think that there should be a certain tree That should yield sweet water from its trunk. Now that tree is the Maple and it is faithful to its design May this continue to be, Oh you who dwell in the sky! Now again the smoke arises, And the people pray that this may still continue when the earth becomes warm again! So now this thing is done. Our words are as straight as we could make them. Only this can we do for we are all young Oh you who were born of Earth, Oh you who dwell in the sky! So now this one thing ends. So now another. You have created wild animals that roam in the forests, You did think that they would be a pleasure to men-beings go NEW YORK STATE MUSEUM Who should remember and say, “ We are his descendants.” Now may they continue so to be, Oh you who were born of Earth, Oh you who dwell in the sky! So now another. The people are speaking ; They are continuing from the commencement of creation Discussing those things that you didst think would be a benefit to men-beings, Oh you who were born of Earth, Oh you who dwell in the sky! Now the birds that inhabit the air, Birds from the low world to the great birds, Birds that float above the clouds. All these you did think would be a benefit to mankind. Oh you who were born of Earth, Oh you who dwell in the sky! Now we ask that this thought should be forever Even as long as earth endures. Now again the smoke arises, Continue to listen as you inhale this incense, For we are discussing the things of your creation That you did think should be a benefit to mankind, Oh you who were born of Earth, Oh you who dwell in the sky! Now you did think that there should be a world and that it should become cold, At a recurring season become cold again. Now we implore thee that it should not be too great a cold And likewise when the earth becomes warm again, That the heat should be moderate and comfortable. Now again the smoke arises To you who were born of Earth, To you who dwell in the sky! So now another. Continue to listen! You did think that there should be a wind And that it should be a help to the world. THE CODE CF HANDSOME LAKE OI Now the wind is here. And the people pray that it may continue to be so as long as earth endures. Now again the smoke arises To you who were born of Earth, To you who dwell in the sky! Now they came from the west. Ti’sot we call them, Our great grandfathers the Thunderers ; You did make them our relatives. They were placed in a high position That they might care for the earth And feed the waters that flow over the world and purify them, And freshen all things that grow. A certain season was appointed for their activity The season when the earth commences to become warm again. Now again the smoke arises, It lifts our words to you, Oh inhale the incense and continue to listen, Oh you who were born of Earth, Oh you who dwell in the sky! Now the whole world prays that you will listen, May all these things continue as long as earth endures, Oh you who were born of Earth, Oh you who dwell in the sky! So now again another. You did think that there should be a sky And that within it should be something to illuminate the world, Endé’ka gaa”kwa, our great brother, the mighty warrior, the Sun, And that so it should be called so. He has a high position that shall last as long as earth endures. Now again the smoke arises and so smoke tobacco as you listen, Oh you who were born of Earth, Oh you who dwell in the sky! Now the people of all earth with one voice implore you That your plan may be carried out and continue as long as earth endures, So do your descendants pray. Q2 NEW YORK STATE MUSEUM So now another. It is of Soi’ka gaa‘’kwa, our grandmother, the Moon in the sky. You did make her a sign for reckoning the years of children. Now she has fulfilled the design of her creation so far. Now again the smoke arises. Inhale the incense as you continue to listen, Oh you who were born of Earth, Oh you who dwell in the sky! Through the smoke we pray that this may be so as long as earth endures, So pray your descendants, Oh you who were born of Earth, Oh you who dwell in the sky! So have they said, Oh you who were born of Earth, Oh you who dwell in the sky! Now you did think that there should be a sky And that spots should be in the sky For signs unto the people. So did you design this to be so as long as the earth endures. And the people implore thee that this may continue to be as long as the earth endures. Now again the smoke arises, And through it the people speak. Oh inhale as you continue to listen, Oh you who were born of Earth, Oh you who dwell in the sky! Now you did design all that which should occur in the world, And planned the four sacred ceremonies That should be perpetuated forever And celebrated by the people each year. Be celebrated by these who call themselves your descendants ; That there should be head ones and their assistants To perpetuate the four ceremonies. Now as many men-beings as remain on earth are here, Gathered about this pole. Now then you have seen that we commenced at the new part of day. Now you shall know that you are invited to listen to thanking songs this day! [The head chief yells Yokadi! Gowagannie! The people answer wo’ wo’ wo’!] THE CODE OF HANDSOME LAKE 93 Now tomorrow morning you must consider yourself geo to the Great Feather Dance! [Cries by the head chief Hioh, hiu, hiu, hiu! The people answer Io’ io’ io’ io’ io’!] Two parts will be celebrated, the Great Feather Dance and the Harvest Thanksgiving. Answers by te the people Ho-nt ho-mil) These two ceremonies will be in progress tomorrow, Oh you who were born of Earth, Oh you who dwell in the sky And the next day you are invited to the sacred game. [Cries by the head chief, Ba-a’! ba-a’! ba-a’! ba-a’! ba-a’! Answers by the people, Hoie! hoie! hoie! hoie!] Now again the smoke arises The incense of the sacred tobacco, To you who were born of Earth, Yet dwell in the sky Only this can we do To fulfil the law. All the things of your creation that you have made visible to us We thank you for and for all the things that you have created. In the manner that you did think, we have thanked you, From low earth upward to the great sky where you are living. With all their strength the people thank you and you have seen it, Oh you who were born of Earth,’ Oh you who dwell in the sky! So now it is done. Now you did think that you would appoint four messengers whose work should be to watch over earth And the people that dwell in the world To keep them all from harm, For men-beings are your children. Now do I say, the voices of the people combine as one To thank you. We have done as best we can in giving thanks to the four messengers. Now again the smoke arises, And we speak through its incense. Inhale the smoke as you do listen. Oh the great Handsome Lake! Q4 NEW YORK STATE MUSEUM We believe that he is happy in the place that you have prepared for him. Moreover we thank him. Oh you who were born of Earth, Oh you who dwell in the sky! Now only this can we do. You thought that it should be this way, Oh you that were born of Earth, Oh you who dwell in the sky! Now we thank you, the Creator of the World. Here are gathered so many people as remain, Few head men remain. Only this can we do, And they say how the people should act. Of the head men and their cousins only so many are left, [ But they with] the men and the women The children that run and the children that creep As one man-being offer you thanks. They are your descendants, Oh you who dwell in the sky! Now you did think that we should offer you tobacco when we addressed you. And we have fulfilled your request and used tobacco. We leave our words with you until the next great thanksgiving, Until then may the people continue in health. Now the smoke arises! Oh inhale as you do listen! Only this can we do For all the words are spoken To you, our great ancestor, Oh you who dwell in the sky. Oh you who were born of Earth! NE GANEOWO! One of the four sacred ceremonies of the Seneca The Gané’o"wo® is a ceremonial thanksgiving in which two “ preachers,” standing on either side of a long bench around which a company of religious dancers have arranged themselves, al- ternately intone sections of the Gané’o™wo® ritual. At the end of 1 Ne’ gané’o"wo®, recorded and translated at Newtown, Cattaraugus reser- vation, January 1900. THE CODE OF HANDSOME LAKE 95 each section the speaker starts a chant which is taken up by the singers who sit on the benches. A drummer keeps time by beating a water drum and the dancers gracefully circle around the benches. The direction of this dance, as all Iroquois dances, is counterclock- wise. When the chant and dance have continued a period deemed sufficient by the opposite speaker, he halts the singing and dancing by the exclamation “ Gwi’ya’!” and then commences his in- tonation. The writer had recorded the entire Gané’o"wo" ritual, speeches and songs, on a set of phonograph records, especially for preserva- tion by the New York State Education Department. Unfortunately these perished in the Capitol fire of March 29, I911. About 100 other ceremonial records on wax cylinders were also destroyed at that time. [PRELIMINARY| TRANSLATION OF THE GANEOWO RITUAL OF THE SENECA I Gwi’ya’! Now the whole assemblage is offering thanks! This day [there] is occurring what the Creator has made pleasing for his own self. We are thankful that what he has made for himself 1s accomplished. [Singing and dancing]. II Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! The Creator thought that there should be men-beings, And he thought that there should be chiefs to regulate the actions of these men-beings. So now we thank him that what he thought has come to pass! j [Singing and dancing are resumed]. III Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! Now he thought that there should be two sexes, That one should be the female That children might grow from her. We thank the women that they are doing their duty in fulfilling the design of their creation. [Singing and dancing resumed]. hee IV VII VIII NEW YORK STATE MUSEUM Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be a difference in the length of lives, And that children should run about and some creep. So this is what he has done. We are thankful that this is fulfilled. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that certain ones should be the leaders of the people, | The same for both male and female, to preserve the four ceremonies. So we thank these head ones that they are dutiful to the calling of their Creator. | Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be a world and that people should be upon the world, That they should draw their sustenance from the world. So we thank the Creator that what he thought has come to pass. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! - He thought that there should be things in the world for sustenance And that people should labor for their sustenance. Now we petition the Creator that we may again see the season of things growing from which our living 1s. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be herbs of different kinds And that these should grow when the earth is warm And that these herbs should be a help to the people when medicine was needed. IX XI XII XIII THE CODE OF HANDSOME LAKE Q7 So we thank the Creator that what he thought is now occurring. [Singing and dancing resumed ]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be two different varieties of trees and that one should yield fruit. Now the first fruit of the year is the strawberry And he thought that when the strawberries are ripe his creatures should thank him, Thank him in a great feast and dance ceremony. Now I ask that the time of strawberries may return again. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage offers thanks! He thought that there should be trees for a help to the people of earth. ; So now we thank the Creator because what he thought is fulfilled and is a help to the people. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage offers thanks! He thought that there should be a certain tree to bear fruit. So we are thankful that all things are that he has or- dained And shall be as long as the world endures. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be forests upon the earth That these should be a help to the people of earth. So we thank the Creator that what he thought has come to pass. | Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be a certain tree 98 MTV XV XVII NEV YORK STATE MUSEUM From which sweet waters should flow when the earth warmed. That this tree should be the maple and that men-beings should tap it, And that this should be a help to the people. So we thank the Creator that what he thought 1 is occurring. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the entire assemblage is offering thanks! He thought that there should be a certain tree to yield nuts, So we are thankful that what he thought is so. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that he would create wild beasts And that men-beings should derive benefits from them. So we thank the Creator that they are [yet] for our help. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be certain ones who should be his servants, And that they should come from the west and care for the world, That they should cause the earth to become wet Thereby feeding the springs and waters that flow Moreover that they should be called Hadiwénnoda’dié‘s, the Thunderers. So we thank the Creator that they have always fulfilled the purpose of their creation. Now we put everything together and say We are thankful that all things are doing that for which they were created. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be a sky over head; He thought that there should be stars in that sky AE Be Re eee at Op ee Sey er Be farms Vite XVIII XIX XXI THE CODE OF HANDSOME LAKE 99 That the men-beings that he put upon the earth might be guided thereby ; That certain stars should guide the people. So we thank the Creator that what he thought is so. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! Now he thought that there should be a certain one in the sky. And that he should give light a certain period of time And that they should call him “our brother, énde’- ka ga’akwa’,” Now, as we are all gathered together, we thank the sun that he is eternally dutiful. | Singing and dancing resumed |. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there should be another in the heavens Who should reveal itself when the sun went under And that people should call it akso’ot, our grandmother, Soi’kaga’akwa. Now, as we are all gathered together, we thank the moon that she is eternally dutiful. | Singing and dancing resumed |. Gwi’ya’! |Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that there must be a certain one who should reveal what he thought. He thought that he should lay the Gai’wiio‘ before the people, } So he revealed the Gai’wiio‘ to Ganio‘dai’io‘ And he did his duty as the Creator had ordained, He preached and taught until he died. So we all render our thanks for he has done his duty For we now follow in the way he taught And we will remember forever. [Singing and dancing resumed ]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks ! 4 | f 100 XE XXIII NEW YORK STATE MUSEUM He thought that he should have four beings for his mes- sengers Who should watch over the people of earth and that on their strength their living should be. Now we thank the four messengers that they are faithful to the design of their creation. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now the whole assemblage is offering thanks! He thought that the people should commence with the lower earth to thank him For all that he had created and should offer thanks for things from below up to himself in the high world. We therefore, gathered together in this assemblage, thank our Creator, Yea all of his creatures who are living in this world. [Singing and dancing resumed]. Gwi’ya’! [Singing and dancing stop]. Now all the people offer thanks! He thought that there should be certain persons to sing for the dances he had made. Now you who have sung and are singing, we thank you. [Singing and dancing resumed]. [Speaker exhorts all the people to join in the dance]. THE CODE OF HANDSOME LAKE IOI OUTLINES OF THE CORNPLANTING AND THE MAPLE THANKSGIVINGS AN OUTLINE PROGRAM OF WAANO’NAOGWA’CIOT, THE CORN- PLANTING CEREMONY Opening address by a chief A Thanksgiving speech Ne’ aska’nie’, the women’s dance Ne’ ga’da’ciot, the jubilee dance Ne’gusshédon’dada’, the jug shaking dance Ne’askan’ie’, the women’s dance Ne’ yiéndonésshonta’, the old women’s song Ne’aska’nie’, the women’s dance Q Ne’gaianon’gayot"ka | 10 Ne’ost0’wago’wa, the great feather dance Ir Closing address 12 Distribution of the feast COON OM BW Db H The object of the Cornplanting ceremony is to secure divine favor and help in the spring planting. Everyone is invoked to till the ground and earn the bread they eat. The ceremony lasts about four or five hours. THE MAPLE FESTIVAL A council is called to set the time for this festival which has no exact day but varies according to the weather. However, it takes place soon after the sap commences to run. Its object is to thank all trees for their services to man and invoke their protection and good will.for the coming year. Outline program 1 The address to the maple tree. A fire is built at the foot of a large maple tree. The people gather around and a special officer advances with a basket of tobacco which he sprinkles on the fire as he recites the address to the maple: Ne’ né"ga’ gagwa’ani saiwisa’ane gani’sé swén’iio‘ Seane ganiga’o ne’ niganigaiisek One” diq’ oyan’kwa(owe)soi’yé’ Negihedahadondi gaiyehonoshas henizaiwissaho™ One®” diq’ kejedai‘ sofigwani, etc. 102 NEW YORK STATE MUSEUM The prayer at the maple festival Wada Tadinion’nio’o' Maple Thanksgiving Es"waiyigwa‘showine” odéha’donni. Ne’ wainnondoi’shofik Oh partake of this tobacco the forests. This we petition nega’doga nayut’dao" naétgoné’igais nawa’da may you continue the production of sweet water Oh maple Hawe’o" Nawénniio’ @gio"dadegao" @gani’gaiksék The will of the Creator that a certain tree water flows from Ne”’né"ga’ é"ga’onk hadieo’sha deodo"o" ne” he’hadiduk’kéno*diés This it may not accidents occur the running about hadiksa’sho”’o’ gahadégon"sho® the children in the woods. Ne” ne"ga’ wanishade’ is’ ésswai’ya dagwantyothet Now this day you it belongs to you to enjoy uwée"ga’” wanishade’. this day. Djasayawa’goduk Hawén’110° cia’dadé gaoya‘ge’tciojo”. We give thanks oh God to you the dweller of the heavens. _ Agwai’waylis ne’ gatyiwanda’kho. We have done it what devolved upon us. Osutt’gat’ho djogwutgwenio’. You have seen what we have done. Da’ne‘ho’. So; 1/18: The address to the maple, the chief of trees and the prayer to the' Creator A Seneca ceremony The priest stands at the roots of a maple. A fire is burning and the priest casts tobacco in the fire and as its smoke arises he says: To the tree: “© partake of this incense, You the forests! We implore you To continue as before, The flowing waters of the maple. THE CODE OF HANDSOME LAKE | a 103 To the Creator and the tree: It is the will of the Creator That a certain tree Should flow such water. Now may no accidents occur To children roaming in the forests. Now this day is yours May you enjoy it,— this day. To the Creator: We give thanks, oh God, to you, You who dwell in heaven. We have done our duty You have seen us do it. SO. it 1s done.” SPECIAL ANNUAL CEREMONIES I Da’nondinonnio’” Ede‘kwa gaa’kwa’, the Sun Dance. Il Da/nondinonnio” Soi’ka gaa’kwa‘, the Moon Dance. III Wasaze,' the Thunder Dance. 1 Da’nondinénnio’” Endé’ka gaa’kwa‘, the Sun dance, is designed to honor the sun. 2 This ceremony has no certain time for its celebration but may be called by anyone, at any time, who dreams it necessary for the welfare of the settlement. ) Gahadi’yago", At the wood’s edge; (c) Gai’do", The great Gai’do™. Other ceremonies are: O‘to’do"gwa”, It is blazing; and Tci’gwawa, The other way around. During ceremonies 0 and c only individual members sing. The chief of the society is said to be a man who is able to see through a wooden mask which has no eye-openings. By his magic power he is able to discover hidden things previously concealed by the members, probably by some particular member. He discovers the ceremonial, no matter where hidden, and juggles with a hot stone drawn from the fire. When the ceremonies are finished the members feast on a pig’s head. In early times a deer’s head was used. As do the members of the Medicine Lodge upon such an occasion, the members tear the meat from the head with their teeth. The ceremonies of the society are now considered an efficacious treatment for fevers and skin diseases: The rites are supposed to be strictly secret. The writer has transcribed the entire text of the I’dos ritual in Seneca and has translated it. Three masks are used in the rites — the Conjuror’s mask, the Witch mask, and the Dual-spirit’s mask. These masks are never used in the rites of the False Face Company, and differ from them in that they have no metal eyes. A flash- — light picture of a corner of the I’dos lodge was made by the writer in January 1909, but the session of the lodge was not one of the “regular ” ones, 124 NEW YORK STATE MUSEUM SHA ’DOTGE’A, THE EAGLE SOCIETY The ritual of the Eagle Society consists of ten songs and a dance. The song is called Gané’gwaé 04’no‘. Every member participat- ing in the ceremony paints on each cheek a round red spot. No one but members may engage in its ceremonies, even though these be performed publicly. The Eagle Society’s ceremony is regarded as most sacred, in this respect next to the Great Feather Dance, Ofstowa’gowa. It is believed that the society holds in its songs the most potent charms known. It is said that the dying, especially those afflicted with wasting diseases, and old people, have been completely restored by its ceremonies. This is because the Dew Eagle, to which the society is dedicated, is the reviver of wilting things. The membership is divided into two classes by phratry- ship. A person may become a member by dreaming such a thing necessary, or by receiving the rites of the society in case of illness. Special costumes are worn in the ceremonies. In the dance the members divide and stand opposite each other according to phratry, the animals opposite the birds. Two dancers from each phratry are chosen, and one singer from each. The dancers assume a squat- ting posture and imitate the motions of birds. The physical exer- tion is intense and requires constant interruption. The dancers and singers continue to dance and sing until completely exhausted, unless someone strikes the signal pole and makes a speech. The dancers then retire to their benches until the speech ends, when the singers take up their song and the dance is continued. After his speech, the speaker, who may be any member, presents the dancers for whom he speaks with a gift of money, tobacco, or bread; but the old custom was to give only such things as birds liked for food. The speeches are usually in praise of one’s own clan and in derision of the opposite phratry. At the close, the speakers all apologize for their clannish zeal, and say, as if everyone did not known it, that their jibes were intended only as jests. The dancers each hold in their left hands a calumet fan, made by suspending six heron or four eagle feathers parallel and horizontally from a rod or reed. In their right hands they hold small gourd rattles with wooden handles, or small bark rattles made of a folded strip of hickory bark pat- terned after the larger False-face bark rattles. The signal pole and the striking stick are spirally striped with red paint. After the 1 The Dew Eagle refreshed the scalp of the Good Hunter by plucking a feather from its breast and sprinkling the scalp with dew from the lake in the hollow of its back. THE CODE OF HANDSOME LAKE 125 ceremony, when held in a private lodge, the members feast on a pig’s head ; but this is a modern substitute for a bear’s or a deer’s head, though crows’ heads once were eaten also. NIA‘GWAI” OA’NO’, THE BEAR SOCIETY The ritual of the Bear Society consists of twenty songs and a dance. During the intermissions in the dance, that is, between songs, the participants eat berries from a pan on the dance-bench, or, in winter, eat honey, taking portions of the comb and eating it as they walk about the bench. The ceremony is opened by making a tobacco offering to the spirits of the bears, during which the chief Bear-man makes an_ in- ywocation. “lhe high officer of the society, however, is a woman. The symbol of mem- bership is a black streak drawn diagonally across the might cheek) “rhe object ‘of the society is to cure the diseases of its mem- bers and candidates by chanting and dancing. The ceremony is believed to be a remedy for fevers and rheumatism, as well as to bring good fortune. In a healing ceremony the chief woman blows on the head of the patient. After a ceremony the members carry home with them pails of bear pud- ding, a sweetened corn pudding mixed with sunflower oil. The Bears use the water drum and horn rattles. “All Seneca dances are counterclockwise. = eS ee eee ‘DEGI’YA’GO" 04‘”NO’, THE BUFFALO SOCIETY The ritual of this society consists of a number of songs which relate the story of the origin of the order. After a ceremony in which there is a dance, the members depart, carrying with them the buffalo pudding. The dancers imitate the action of buffalo when stamping off flies, and the pudding is supposed to be of the consis- tency of the mud in which the buffalo stamps. When it is eaten it acts as a charm that “stamps off” disease or ill fortune. The Buffalos use the water drum and horn rattles. 126 NEW YORK STATE MUSEUM O‘GI/WE OA/NO’, CHANTERS FOR THE DEAD The O‘gi’wé ceremony is called for by any member who dreams of the restless spirit of some former member, relative, or friend. At the ceremony the set of songs is sung, the large water drum beaten, and a feast indulged in. The food is supposed to satisfy the hungry ghosts that for some reason are “ earth-bound,” as spiritists might express it. The O‘gi’wé ceremony must not be confused with the Death Feast ceremony, which is a clan-affair. The diviner of the O‘gi’wé people is able to identify the unknown spirit which may be troubling the dreams of a member. The sickness and ill fortune caused by evil ghosts may be dispelled by the ceremony. The chief officer is a woman. DESWADENYATIONDOTTU’, THE WOMAN’S SOCIETY This society preserves the ritual by which good fortune and health are obtained for women. The singers, fourteen in number at Cattaraugus, are all men. During their singing the women dance. The office of chief singer is hereditary. The women join in a chorus as the men sing. Horn rattles and water drums are used. TOWII/SAS, SISTERS OF THE DIO‘HE’KO This society is composed of a body of women whose special duty is to offer thanks to the spirits of the corn, the beans, and the squashes, Dio‘hé’ko (these sustain our lives). By their ceremonies of thanksgiving the Towit’sas propitiate the spirits of growth, and people are assured of a good harvest. The Towii’sas have a cere- monial song and a march, but no dances. The legend of the society relates that the entire band of Towii’sas, in the latter part of the seventeenth century, was captured by the Cherokee and carried down the Ohio river. Thereafter two men were admitted as escorts in their march through the woods. At the closing of the ceremony the head-woman chants the Dio‘hé’ko song as she leads her band about a kettle of corn pudding. She carries an armful of corn on the cob; in her right hand she holds some loose beans, and in her left some squash seeds, the emblems of fertility. The Towii’sas hold one ceremony each year, unless some calamity threatens the harvest. The rattle of this society is made of a land tortoise (box- turtle) shell. These are often found in graves, but their exact use ~ in the Iroquois territory has not generally been known to arche- ologists. The leg rattle is another variety having several perfora- tions, THE CODE OF HANDSOME LAKE 127 HADIGO’SA SHO"O', THE FALSE FACE COMPANY This organization is one of the better known societies of the lro- quois, and its rites have often been described, though not always correctly interpreted. ‘There are three divisions of the False Faces, and four classes of masks — doorkeeper or doctor masks, dancing ‘ masks, beggar masks, and secret masks. The beggar and thief masks form no part of the paraphernalia of the true society, and the secret masks are never used in public ceremonies in the coun- cil house at the midwinter ceremony. The False Face ceremonies have been well de- scribed, though by no means exhaustively, Alt by Morgan’ and Boyle.? The main feattires Ai) are generally known. The paraphernalia of this society consist of the masks previously mentioned, turtle- shell rattles (snapping turtles only), hickory bark rattles, head throws, a leader’s pole upon which is fastened a small husk face, a small wooden false face, and a small turtle rattle, and a tobacco basket. : There are two Seneca legends setting forth the origin of the False Faces, and three with the Mohawk story. These stories, how- ever, explain the origin of different classes of masks. Each mask has a name. One story relates that the False Faces. originated wih the Stone Gaints. However this may be, the writer obtained in 1905, from.a woman claiming to be the keeper of the secret masks, a mask representing the Stone Gaint’s face. With it was a mask made of wood, over which was stretched a rabbit skin stained with blood. This mask was supposed to represent the face of a traitor as he would look when drowned for his infamy. Chief Delos Kettle said it was used to cure veneral diseases. There is some dispute as to the antiquity of the False Face Com- pany. Doctor Beauchamp, in his History of the Iroquois,’ says it is comparatively recent. From a study of the Seneca society, how- ever, the writer is inclined to believe that it is quite old with them, Fig. 5 Typical medicine mask 1 Morgan, Fifth Annual Report New York State Cabinet (Museum), 1852, p. 98. * Boyle, Archaeological Report, Provincial Museum, Toronto, 1898, p. 157. *N. Y. State Mus. Bul. 78, p. 141. 128 NEW YORK STATE MUSEUM although it may be more recent with the other Iroquois. Early explorers certainly could not have seen everything of Iroquois cul- ture, especially some of the secret things, and their lack of descrip- tion may be regarded as negative testimony rather than as positive | evidence of the nonexistence of certain features which later students have found. It is quite possible that the author of “ Van Curler’s ” Journal of 1634-35 mentions a false face when he writes: “This ~ chief showed me his idol; it was a head with the teeth sticking out; it was dressed in red cloth. Others have a snake, a turtle, a swan, a crane, a pigeon for their idols) . . .”’ The Seneca at present drape their false faces when they hang them up for safe keeping, and use them as well as turtle and snake charms as bringers of good fortune. Some pipes from seventeenth-century graves seem to rep- ‘resent blowing masks. Mr M. R: Harrington and the writer found one in 1903 while excavating a seventeenth-century site, since learned to be of Seneca occupancy, on Cattaraugus creek, near Irving. The counterpart of this pipe was found by R. M. Peck on the Warren site, near West Bloomfield, N. Y. The Indians say it is a False Face blowing ashes, and such it may represent. Mr Har- rington, and the writer as well, have found what may be false face eye-disks, as well as turtle-shell rattles, in Seneca and Erie graves. The principal False Face ceremonies are: Ganoi’iowi, Marching Song; Hodigosshos’ga, Doctors’ Dance, and Yea"sé*dadi’yas, Door- keepers’ Dance. THE OPENING OR TOBACCO THROWING CEREMONY OF THE FALSE FACE COMPANY Now receive you this tobacco, you, Shagodiowé”’gowa, the great false face. Now it is that you have come to where your grandchildren are gathered. Now you are taking the place of the great false faces who are wandering in the rocky valleys and mountains. Now you are the ones who think much of this sacred tobacco. Now we wish to make a request of you. So we always offer this sacred tobacco [literally, real tobacco], when we ask anything of you. We pray that you help us with your power. You can go over all the earth. In the center of the earth is a great pine tree and that is the place of your resting. It is there that you rub your rattle when you come to rest. THE CODE OF HANDSOME LAKE 129 Niow then this tree receives this tobacco. We ask that you watch over us and exercise your power to pro- tect us from anything harmful. ; We hold in mind that you have ever done your duty in past times and we ask that you continue | vigilant] henceforth. We use this tobacco when we ask favors of you for you are very fond of this tobacco. Now your cane gets tobacco. The great pine tree to its top is ' your cane. Now you, the husk faces, you get tobacco also. You have been associated with the false faces in times past. Now you receive tobacco for you have done your duty. So it is finished. GAJI‘’SASHO"0', THE HUSK-FACES This society seems rather loosely organized among the Seneca, but its chief members act as water doctors. They endeavor to cure certain diseases by spraying and sprinkling water on the patients. Two Husk-faces are admitted with the False Faces in their mid- winter long-house ceremony, and act as door-openers. As a com- pany they also have a ceremony in which the Grandfather’s Dance is featured. The grandfather is attired in rags, and, holding a cane stationary, dances in a circle about it, using the cane asa pivot. The company dance is one in which all the members participate. Non- members may partake of the medicine influence of the ceremony by joining in the dance at the end of the line when the ceremony is performed in the council house at the midwinter festival. That the foregoing so-called societies are in fact organizations, and that their rites are not merely open ceremonies in which anyone may engage, is apparent from the following considerations: 1 The organizations have permanent officers for the various parts of their rites. 2 They have executive. officers. 3 They have certain objects and stand for specific purposes. 4 They have stable and unchangeable rituals. 5 Those who have not-uundergone some form of an initiatory rite are not allowed to enter into their ceremonies. 6 They have legends by which the origin and objects of the rites are explained. 7 It is not permissible to recite the rituals or to chant any of the songs outside of the lodge to anyone who has not been inducted into the society. 130 NEW YORK STATE MUSEUM Some of the societies have other features, such as stated meet- ings and officers’ reports, but the foregoing characteristics apply to all the Seneca secret or semisecret ceremonies and entitle them to the name of societies. When an Indian is afflicted with some disorder which can not be identified by the native herb doctors, the relatives of the patient consult a clairvoyant, who names the ceremony, one of those above described, believed to be efficacious in treating the ailment. Some times several ceremonies are necessary, and as a final resort a witch- doctor is called upon. As to the influence of these organizations on the people, while it must be confessed that they foster some “ superstitions ” incon- sistent with the modern folk-ways of civilized society, they serve more than any other means to conserve the national life of the peo- ple. The strongest body of Iroquois in New York today are the two bands or divisions of the Seneca, and the Seneca have the larg- est number of “ pagans.” They are perhaps likewise the most patriotic, and struggle with greater energy to retain their tribal organization and national identity. The customs of these adherents of the old Iroquois religion react on and influence the entire body of the people, “ pagans” and Christians alike. ‘ aouep s UIUIOM IU LL Or avId aouep Oyenq eos oy], Jojuejdusog assof Aq SUIMeIP B@ WOAT WINN Uline 4 Gy, Wi - Yl ; L Or ( ys d C \ aes ’ h \ i at A \ S DAL f * z q . 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WANS SSS SS by Jesse Cornplanter, Ganundaiyeoh, a Seneca boy) The leader carries an armful of ears of corn in one arm and a tortoise shell From a drawing pany. eht hand. Ceremonial march of the Tof/wisas Com rattle in her outstretched ri AUOWOIIID JOJUIM S,UdIOM VIIUIG V ‘S19}}Q JO AJOID0G dy} Jo AuOWIII. UOT}OYyIAINgG cS $49320 fe 4201000 7y2 Se Anewax79 Wort yslieng 43K eA Z - gq AOVt [oe GN. \ ya SSS, SSN ~S ZZ rw Vis ZF aS TZ —- ta U ee st oe = ot a [imams ))) ae Wey YE ¢ wy, Aiwe IW yp BIB GE Pe WP INCNS X © | €Z 91eld — stupa ty Pan re oe Po Laeger we™ Se THE CODE OF HANDSOME LAKE Bol TROQUOIS SUN MYTHS The Iroquois of New York and Canada still retain vestiges of _ their former adoration of the sun, and observe certain rites, very likely survivals of more elaborate sun ceremonies. The writer has witnessed several so-called “sun dances ” among the Iroquois; but in every case the dance was the Ostowa”’gowa, or Great Feather Dance, the prime religious dance of the Gai/wiio' religion. This modern religion was originated about 1800 by Ganio‘dai'io‘ (““ Handsome Lake” the Seneca prophet) and almost entirely revolutionized the religious system of the Iroquois of New York and Ontario. Few of the early folk beliefs have survived the taboo of the prophet; and these beliefs are not easily traced, or even discovered, unless one has before him the Gai/wiio’ of Handsome Lake and the Code of Dekanowi’da, the founder of the Confed- eracy. The Seneca sun ceremony, Endéka Da’kwa Dannon’dinon’nio’ (“Day Orb-of-light Thanksgiving’’), is called by any individual who dreams that the rite is necessary for the welfare of the com- munity. The ceremony begins promptly at high noon, when three showers of arrows or volleys from muskets are shot heavenward to notify the sun of the intention to address him. After each of the volleys the populace shout their war cries, “ for the sun loves war.” A ceremonial fire is built —anciently by the use of a pump-drill, modernly by a match — and the sun-priest chants his thanksgiving song, casting from a husk basket handfuls of native tobacco upon the flames as he sings. This ceremony takes place outside the long house, where the rising smoke may lift the words of the speaker to the sun. Immediately after this, the entire assemblage enters the long house, where the costumed Feather dancers start the Osto- wa’ gowa. Among the Onondaga of the Grand River reserve in Ontario, the _ leader of the sun ceremony carries an effigy of the sun. This is a disk of wood ten inches in diameter, fastened to a handle perhaps a foot long. The disk is painted red in the center, and has a border of yellow. Around the edge are stuck yellow-tipped down-feathers from some large bird. The New York Iroquois have no such effigies, and the writer seriously doubts that the preachers of Hand- some Lake’s Gai’wiio‘ would permit such a practice, it being a viola- 1 A.C. Parker in the Journal of American Folk Lore, October-December IQIO. 5 132 NEW YORK STATE MUSEUM tion of the prophet’s teaching. The Canadian Iroquois, however, received the revelations later than their New York brethren, and were longer under the influence of the older religion, which may account for the survival and use of the sun-disk., The writer has discovered several sun myths among the Seneca, the one which follows being related by Edward Cornplanter, Soson’dowa (“Great Night”), the recognized head preacher of the Gai’wiio‘ of Handsome Lake. Cornplanter is a Seneca, and a descendant of Gaiant/waka, the prophet’s brother. The fragments of the cosmological myths which conclude this article are from a mass of ethnological and folk-lore data which it is hoped will shortly be edited and published. THREE BROTHERS WHO FOLLOWED THE SUN UNDER THE SKyY’S RIM This happened in old times, when there were not many people. There were three brothers and they were not married. They were hunters and had spent their lives hunting. When the brothers were young they enjoyed the excitement of hunting; but as they grew older it did not give them so much pleasure. The youngest brother suggested that for new experiences they walk to the edge of the earth, where the sky comes down and touches the big sea of salt water. There is salt water west, and this world is an island. The other brothers thought the plan a good one; and when they had prepared everything they started on the journey. They traveled a good many years and a good many things happened to them. They always went straight westward. At last the brothers came to a place where the sun goes under the sky’s edge. The sky bends down there and sinks into the water. They camped there for a month and watched the things that hap- pened there. They noticed how the sun got under the rim of the sky and went away quickly. Some men came there and tried to get under the edge of the sky, but it descended quickly and crushed them. There is a road there. Now they noticed that when the sky came up, the water sank lower; and that when the sky went in the water, the water rose higher. The younger brothers desired to pass under the rim of the sky when the sun slipped under on his road; but the elder brother said that the happenings were too evilly mysterious, and that he was afraid. The younger brothers ran under the rim of the sky quickly, and the rim was very thick. They kept on the road, and water was on each side. They were afraid that the sky would come down and THE CODE OF HANDSOME LAKE E33 crush them. Now, the oldest brother, it is said, watched them; and when he saw that nothing happened to injure his brothers, he began to run after them. The younger brothers turned from their safe place to encourage him; but the sky came down on the sun’s road and crushed him, but they saw his spirit (notwai’sha") shoot by quickly. The brothers felt sad. On the other side of the sky everything is different, so it is said. Before the brothers was a large hill; and when they had ascended it, they saw a very large village in the distance. A man came run- ning toward them. He was in the distance; but he came nearer, and he called aut, Come!” It was their elder brother,’ “ How did you come so quickly, brother?” they asked. ‘“ We did not see you come.” | The brother answered only, “I was late.” He passed by on a road. An old man came walking toward them. He was youthful and his body was strong, but his hair was long and white. He was an old man. His face was wise-looking, and he seemed a chief. “T am the father of the people in the Above-the-Sky-Place,” he said. “ Hawéni’io‘ is my son. I wish to advise you because I have lived here a long time. I have always lived here, but Hawéni’1o° was born of the woman on the island. When you see Hawéni’i0‘, call quickly, “ Niawé?’skano™!’ If you fail to speak first, he will say, “You are mine,’ and you will be spirits, as your brother 1s.” The brothers proceeded and saw a high house made of white bark. They walked up the path to the door. A tall man stepped out quickly, and the brothers said, “ Niawé®?’skano™!” and the great man said, “ Dogé"s’, I have been watching you for a long time.” The brothers entered the house. Now, when they were in the house, the man said, “In what condition are your bodies? ” The brothers answered, “ They are fine bodies.” The great man answered, “ You do not speak the truth. JI am Hawéni’io‘, and I know all about your bodies. One of you must lie down, and I will purify him, and then the other.” One brother lay down, and Hawéni‘io‘ placed a small shell to his lips, and put it on the brother’s mouth. He also tapped him on the neck, and sealed the shell with clay. He began to skin the brother. He took apart the muscles, and then scraped the bones. He took out the organs and washed them. Then Hawéni’io‘ built the man again. He loosened the clay and rubbed his neck. He did this with both brothers; and they sat up, and said, “It seems as if we had 134 NEW YORK STATE MUSEUM slept.” Hawéni’io‘ said, ‘“‘ Every power of your bodies is renewed. I will test you.” The brothers followed Hawéni’io‘ to a fine grove of trees sur- rounded by a thick hedge. All kinds of flowers were blooming outside. “ My deer are here,” said Hawénr‘10’. . A large buck with wide antlers ran toward them. “ He is the swiftest of my runners. Try and catch him,” said Hawénr‘io’. The men ran after the deer, and rapidly overtook him. “ He has given us good speed,” the brothers said. They soon discovered that they had many surpassing abilities, and the great man tested them all on that day. They returned to the white lodge, and the brothers saw a messen- ger running toward them. Upon his wide chest was a bright ball of light. It was very brilliant. In some unknown language he shouted to Hawéni’/io’ and dashed on. “Do you understand his words, or do you know that man?” asked Hawéni/io’. “He is the sun, my messenger. Each day he brings me news. Nothing from east to west escapes his eye. He has just told me of a great war raging between your people and another nation. Let us look down on the earth and see what is happening.” They all went to a high hill in the middle of the country, and looked down through a hole where a tree had been uprooted. They saw two struggling bands of people and all the houses burning. They could hear people crying and yelling their war cries. “ Men will always do this,” said Hawéni’io’, and then they went down the hill. The brothers stayed a long time in the upper world, and learned so much that they never could tell it all. Sometimes they looked down on the earth and saw villages in which no one lived. They knew that they were waiting for people to be born and live there. In the upper world they saw villages, likewise, awaiting the coming of people. Hawéni/io’ told them a good many things, and after a time told a messenger to lead them to the path that the sun took when he came out on the earth in the morning. They followed the messenger and came out on the earth. They waited until the sun went over the earth and had gone to the west. Again then they went under the edge of the sky in the east, and came out in their country again. It was night, and they slept on the ground. In the morning they saw their own village, and it was overgrown with trees. They followed a path through the woods and came THE CODE OF HANDSOME LAKE 135 upon another village. Their own people were there, and they went into a council house and talked. They told their story ; and no one knew them except their own sister, who was an aged woman. “The war of which you speak took place fifty years ago,” the sister said. The brothers did not care for the earth now, but wished them- selves back in the upper world. They were not like other men, for they never grew tired. They were very strong and could chase animals and kill them with their hands. Nothing could kill them, neither arrows nor disease. After a while, both were struck by lightning, and then they were both killed. It seems quite likely that there are modern features in this legend ; but my informant assured me that the portion relating to the sky and the sun was very old. He said also that he had always heard the upper world described as related in the legend. He added that the sun loved the sound of war, and would linger in his morning journey to see a battle, but that after he reached midheaven he traveled at his usual speed. Mrs Asher Wright, who spoke Seneca perfectly, and who labored aS a missionary among them for fifty years, recorded two Seneca myths as they had been related to her by Esquire Johnson, an old Seneca chief. One describes the origin of good and evil, and says that the sun was made by the Good-minded spirit from the face of his mother. That legend makes the first woman the mother of the twins. The second manuscript, dated 1876, relates practically the same story, but mentions the Sky-woman as having borne first a daughter, who became, without any knowledge of man, the mother of the twins. The mother, having died at their birth, was buried by her mother. The Sky-woman, the grandmother, then turned and addressed the Good-minded spirit, according to Esquire Johnson, quoted by Mrs Wright, as follows: “Now you must go and seek your father. When you see him, you must ask him to give you power.’’ Pointing to the east, she said, “ He lives in that direction. You must keep on until you reach the limits of the Island, and then upon the waters until you reach a high mountain which rises up out of the water, and which you must climb to the summit. There you will see a wonderful being sitting on the highest peak. You must say, ‘I am your son.’ ” The “ wonderful being” appears from the succeeding text to be the sun, although not specifically so named. We thus have three conflicting ideas presented — the sun as the 136 NEW YORK STATE MUSEUM messenger of the Creator and as the patron of war, as the face of the first mother, and as the father of mankind of earthly origin, although this latter conclusion may be disputed by some for lack of a definite reference. This leads us to the fact that Iroquois mythology in its present state has been derived from several sources. This has been caused, without doubt, by the policy of adopting the remnants of conquered tribes. Thus we may expect that in Iroquois mythology are the sur- vivals of early Huron, Neutral, Erie, and Andaste elements. It is now possible to trace only the Huron. Algonquian elements came in through the Delaware, the Chippewa, the Shawnee, the Munsee, the Mahikan, and possibly the Nanticoke. It is not difficult to trace Siouan influence. The writer has been able to trace some of the influencing ele- ments to their sources, but it is nevertheless admitted that the prob- lem of critically sifting and comparing Iroquois myths is a delicate task. ANECDOTES, OFSCORNPLAN TER Related by Emily Tallchief, his great great granddaughter CORNPLANTER MAKES PEACE “ Now these stories are true and came to Solomon Obail from Cornplanter, and Solomon, my father, told me. “The Cornplanter reservation Senecas often traveled by canoes down the Allegany river to Pittsburgh. On a certain occasion Cornplanter went with a party of canoeists down the Allegany to Pittsburgh. While on his journey one of the paddlers sang Woine’owi as he paddled. Now as he sang the party was startled by a voice that called from the cliff above, ‘ Halt ye!’ The pad- dler grounded the canoe and Cornplanter went ashore, where, ascending the cliff, he found a number of Indians gathered about a tree to which a white man was bound. ‘So now Cornplanter,’ said the chief of the band, ‘I have called you to kill this man. You may now do as you please with him and we will be satisfied.’ Cornplanter drew forth his long hunting knife and feeling of its sharp edge said ‘So I may do as I wish. Truly then I shall do so. So saying he rushed toward the man with upraised knife and brought it down with a flourish. The man was not injured but instead stepped out from the tree free, for Cornplanter’s knife had severed the thongs. ‘ Now,’ said Cornplanter, after some conver- sation with the man, ‘I will hire a guide to take this man back to THE + CODE OF HANDSOME LAKE 137 his home in Philadelphia.’ A warrior accepted the commission and guided the prisoner safely back to his home where he found him to be a man of prominence, a chief among his people.” “So I say this,” added Mrs Tallchief, “to show that my grand- father was a good man, just and kind. Because of these qualities he became influential.” CORNPLANTER AND WASHINGTON “Now during the war of the thirteen fires against the king of Great Britain, we, the Iroquois, were loyal to our old allies, the British. We fought for them, but, alas for us they were beaten. Now Washington, the great leader of the thirteen fires, was deter- mined to punish us for our part in the war, for he did not realize that we were but keeping our treaties with the British when we fought. So Washington said, “Depart from among us and go to the west far from the white people.’ But Cornplanter said, “ Not so. We are determined not to move. We have long lived here and intend to continue in our own territory as long as we are able to hold it.’ ‘ Not so,’ answered Washington, ‘ you fought against us and therefore you must move on to the west and if you refuse we shall compel you.’ ‘Then,’ answered Cornplanter, ‘we will resist you by force of arms. If you win we will-have to go, otherwise we will remain where we now are.’ “Cornplanter returned from Washington to his people and spread the news. Quickly it traveled among all the Indians to the south, the east and the west. All were very angry and said, “We will fight. When the white man tries to move us as they please it is time that we moved a few white men.’ Then the western Indians began to massacre the settlers. The news came to Washington. “Tt is a mistake to encourage another Indian war,’ he said and then sent for Cornplanter. ‘I want to settle our difficulties,’ said he, “and I wish peace. I do not wish war, therefore you, Cornplanter, must pacify your people.’ ‘I care not to meddle further with mat- ters,’ said Cornplanter. ‘But you must go,’ insisted Washington, “you are the only man who can restore peace and good will.’ Thus it was that Cornplanter accepted the commission. He returned home and collecting a party of chiefs sent abroad declarations of peace. The delegation went through Sandusky into the farther west. There Cornplanter called a council and said, ‘We must be peaceful with the white men and cease tormenting them.’ Now the tribe was a very fierce one and was very angry that Cornplanter 138 NEW YORK STATE MUSEUM advised peace. They mixed poison with the food which they served the delegation and a number died. Cornplanter also was made severely ill. Then Cornplanter became very angry and calling a council said, ‘ You have acted with treachery. Now I cease to plead. I now command that you let the white people live in peace. Do not kill another one. If you do I will bring the whole Five Nations against you and with a great army of white men will kill every one of you. The Senecas are the greatest nation of all na- tions and whatever they plan they do. We are always successful and always victorious in sport, debate or battle. So beware. Now the western Indians councilled among themselves and said, ‘We must hastily agree for if the Senecas come against us we surely will bexdcteaved: =” ORIGIN OF THE NAME CORNPLANTER “ Gaiant’wake’, the great chief, once went to Philadelphia. “ quoted, 135 132 Cornplanter (see also Gyantwaka or Gaiantwaka), II Cornplanter village, 12, 20, 61 Cornplanting thanksgiving, 54 Corn, spirit, 47; medicine, 54; plant- ing of, 54; drawing, plate I2 Customs changed, 56 Customs, mourning, 107 Creator, 16, {10)) 21 22:0.25-" 26,27 te 80; controversy with devil, 48 Dances, 39; four sanctioned, 41, 51, 124 Dark dance, I19 Daughter of Handsome Lake, 22 Dead man reviews, 24 Dearborn, General, letter from, 10 Death chant, 21, 126; drawing, plate 18 Death, coming of, a legend, 105 Death feast, 57, 126 Deer, sacred, 43 Devil, Io1 Discovery of America, 16 [145] 146 Discussion between good and evil spirits, 48 Diviner, 49 Division of Iroquois, religious, 13, 55, 55 (footnote), 57 Dog, (see White dog), 66 Drunkenness, 9, 10, 20, 45, 54 Dry hand, 119 Eagle, society of, 124 Education, 38 Effects of Handsome Lake’s religion, 10, IF; discussion of, 14 Effigies, 131 Elves, 119 Emotion, religious, 6 End of world, 44; signs of, 57; by fire, 590 Evil of drink, 54, 61 Evil spirit (see also Devil), 56, 59, 61 Fairies, 119 False Face company, 127; ceremony, 128 Family life, 32, 33; lack of children, 35; meals, 36; picture of, plate 4 Fees for healing, 56 Finger nail parings, 120 Five evils, the, 17, 18 Folk cults, 116; influence, 130 Four messengers, 24, 25, 77 Frauds against Iroquois, I0 Funeral customs, 57, 107; address, 107 Gaenendasaga, 12, 79 Gaiant’ waka, 23, 50 Gai'wiio‘, 5; time of: preaching, 6; present form, 7; as a divine mes- sage, 26 Gane’o™wo® ceremony, 95 Ganio‘dai’io (see also Handsome Lake), 9, 18, 19; teachings of, 20, 80, 114 (see glossary) Gano®’wagés, 12, 78 Gardening, methods, 39 (footnote) Gibson, Chief John, 6 Glossary of Seneca words God (see Creator, Great Ruler, Good Minded) NEW YORK STATE MUSEUM | Godiont, 41 Good Hunter, 117 Good Minded (see Good Spirit), 15, 31 Good Spirit (also Great Ruler and Good Minded), 15, 16, 19, 21, 105, 135 Grand River, 6, 131 Great: Message, 27 Green corn ceremony, 43 Graves at Grand River, plate 6 Ontario, Handsome Lake, teachings of, 5; biography, 9; successful ministry, 10; value of his teaching, 11; revolutionized social life, 11; fail- ures, II; residence at Tonawanda, I1; ideas from Bible, 11; death, 13, 80; method of thinking, 21; sick- ness, 21; reviled, 47; influence of, II4 Handsome Lake’s teachings, 27, 80, II4 Handsome Lake’s monument, plate 9 Handsome Lake preaching, drawing, plate 15 Harrington, M. R., mentioned, 128 Harrison, Gen. William H., 66 (foot- note) Harvest song, 21 Heaven, see Three brothers, 134 Herald of death, 119 Herbs, medicine song of, 55; healing, 56 Honon’diont, 41, 42 Horned serpent, I19 House of Torment (also of pun- isher), 62; description, 63, 64, 70 Hunters, father. and son, 52; mur- dered, 52 Huron, introduce the I’dos, 123 Hurricane, spirit, drawing, plate 19 Husk false faces, 129 Idea of soul, 61 I’dos ceremony, plate 21 Indian religious communities, 7 Insanity, 47 photograph of, INDEX TO THE, CODE OF HANDSOME LAKE Invocation over corn, 54 Iroquois Confederacy, 10 Iroquois disheartened, 10 Jacket, John, 7, 8 Jealousy, results of, 45 (footnote) Jefferson, President Thomas, men- tioned, 10 Journey over sky road, 62 Key to pronunciation, 139 Kittle, Chief Delos, quoted, 127 Lay, Skidmore, ceremony related by, 107 Life of Handsome Lake, 9 Life substance, 65 Little water company, 116 Logan, Chief Frank, 5 Long house, picture, plate 1; at New- town, plate 3; at Tonawanda, plate 3; at Onondaga, plate 5; at Pine Woods, Cattaraugus, plate 5; Upper Cayuga, Grand River, Ont., plate 6; Seneca, Canada, plate 7; Onondaga, Canada, plate 8; en- virons of Cayuga, plate 8. Magic animals, I19 Magic bundles, 29 Marriage, 31, 32 Masks, spirit, 123 Medicine outfit, picture, 118 Midwinter ceremony, 6; sanctioned, 51 Milky Way, 62 (footnote) Moon dance, 103 Morgan, Lewis H., 12; quoted, 113 Morning song, 51 Mourning customs, 57, 107 Murderer discovered, drawing, plate II4 e New religion, 5, 13, I15 Newtown, 7 New World, 47 Night song, 116 Obail, Henry, 11, 80 (footnote) Old people, 35 147 Oneidas, Canadian, 8; mentioned, 14 Onég’a (rum), 27 Onondaga, 7,12, 14, 76, 78 Ostowa’g6’wa, 42 Otters, society of, plate 23 I21; drawing, Parker, Gen. Ely S., 12; descendant of prophet, 12 Phonetic system, key to, 139 Pittsburgh, 20 Poison, secret, 29 Poverty, esteemed 15, 63 (footnote) Progressive Indians, 14 Prophet, given power to see in earth, 49 Punishment for evil, 71, 72, 74 Purification, 77 (footnote) Pygmy society, I19; opening cere- mony, 120 Recitation, second day, 35; third day, 60 Red Jacket (see also Sagoyewatha) accused, 66 (footnote); punish- ment of, 68 (section 95) Religion, Indian, 15 Repentance, song of, 29 Reservations, 5, 14 Revival, Indian religious, 6 Rites and ceremonies, notes on, 81 Road, narrow, 74 Road, sky, 62, 69, 70 St Regis, 7, 14 Secret medicine for corn, 54 Secret medicine societiés, tabued, I15 Seneca (see also Allegany, Cattarau- gus and Tonawanda), 5 Serpent, 11; horned, 119 Sharp legs, 119 Sick man, drawing, plate 11 Sickness of Handsome Lake, 22 Sins, 44 Sisters of Diohe’ko", 126 Slander, 37 Societies, 40, 40 (footnote), 50, 113, 116, 130 Society of Friends, 10 113; 148 Social relations of mankind, 36 Song, lost, 50 Sorrow, 57 Sos ’héowa, 12, 19 Soson’dowa (see also Edward Corn- planter), 16 Soul, ideas of, 61 Spirit oly the! cern; 47% plate 12 Stevens, Henry, 8 Stinginess, 62 Stone giant mask, 127 Strawberries, feast, 25; medicine, 25 Sun, dance, 10g Sun myths, 131 drawing, Taa’wonyas (Awl Breaker), 23 Thanksgiving, 51; song, 84 Three brothers, a legend, 132 Thunder dance, 103 Tobacco, 49 Tonawanda, II, 12, 47, 68, 76 Tonawanda Seneca, 14 Tonwiisas, drawing of ceremony, plate 10 Tormentor, 48 Translation, 8 Trouble, time of, 20; drawing, plate IO Tuscarora, 14 NEW YORK STATE MUSEUM Unbelief:in Gai’ wiio‘', 57 Underworld, 43 Wampun, 6, 57 Warren, Pa., 20 War in heaven, 48 Warriors’ charm, 30 (footnote) Washington, George, 66, 137 White dog ceremony, 85; graph, plate 20 ~ é White race, how it came to America, 16; Seneca name for, 3 (footnote), 20; economics of, 38 Whipping of foolish women, 46; drawing, plate 13 Wife, treatment of, 32 Wind spirit, 119; drawing, plate 19 Winter, ceremonies (see Midwinter) Witchcraft, 27; 27-29 (footnote), photo- 28 Witch doctors, 29 (footnote) Women’s dance, 21; drawing of, plate 16 Women’s society, 126 Women’s song, 21 Women, wise ways for, 37; foolish, whipped, 46 Wren, exploding, a charm, 119 Wright, Rev. Asher, 7; Mrs Wright, 135 New York State Education Department New York State Museum JouN M. CiarkeE, Director PUBLICATIONS Packages will be sent prepaid except when distance or weight renders the same impracticable. On 10 or more copies of any one publication 20% discount will be given. Editions printed are only large enough to meet special claims and probable sales. When the sale copies are exhausted, the price for the few reserve copies is advanced to that charged by second- hand booksellers, in order to limit their distribution to cases of special need. Such prices are inclosed in[ ]. All publications are in paper covers, unless binding is specified. Checks or money orders should be addressed and payable to New York State Education Department. Museum annual reports 1847-date. Allin print to 1894, 50c a volume, 75c 1n cloth; 1894-date, sold in sets only; 75c each for octavo volumes; price of quarto volumes on application. These reports are made up of the reports of the Director, Geologist, Paleontologist, Botanist and Entomologist, and museum bulletins and memoirs, issued as advance sections of the reports. Director’s annual reports 1904—date. 1904. 138Dp. 20Cc. I909. 230p. 4rpl. 2 maps, 4 charts. Out of print 1905. 102p. 23pl. 30c. Tono. 280p) il. 4epl. sos. . 1906. 186p. arpl. 25c. IQII. 218p. 4opl. 5oc. L907. 2252p. O63 pl. Soc. ro12. In press. 1908. 234p. 39pl. map. 4oc. These reports cover the reports of the State Geologist and of the State Paleontologist- Bound also with the museum reports of which they form a part. Geologist’s annual reports 1881-date. Rep’ts 1, 3-13, 17-date, 8vo; 2, 14-16, 4to., In 1898 the paleontologic work of the State was made distinct from the geologic and was reported separately from 1899-1903. The two departments were reunited in 1904, and are now reported in the Director’s report. ; The annual reports of the original Natural History Survey, 1837-41, are out of print. Reports 1-4, 1881-84, were published only in separate form. Of the sth report 4 pages were reprinted in the 39th museum report,and a supplement to the 6th report was included in the 4oth museum report. The 7th and subsequent reports are included in th: 41st and following museum reports, except that certain lithographic plates in the rrth report (1891) and 13th (1893) are omitted from the 45th and 47th museum reports. Separate volumes of the following only are available. Report Price Report Price Report Price 12 (1892) $.50 17 $.75 21 $.40 I4 AGG 18 is 22 -40 IS, 2V. 2 19 .40 23 -45 16 I - 20 -50 [See Director’s annual reports] Paleontologist’s annual reports 1899—date. See first note under Geologist’s annual reports. Bound also with museum reports of which they form a part. Reports for 1899 and r900 may be had for 20c each. Those for 1901-3 were issued as bulletins. In 1904 combined with the Director’s report. Entomologist’s annual reports on the injurious and other insects of the State of New York 1882-date. _Reports 3-20 bound also with museum reports 40-46, 48-58 of which they form a part. Since 1898 these reports have been issued as bulletins. Reports 3-4, 17 are out of print, other reports with prices are: NEW YORK STATE EDUCATION DEPARTMENT Report Price Report Price Report Price I 3.50 II 3. = 2I (Bul. 104) $3.25 2 230 22 ELO) 225 5 .25 Out oF print 7-3 hain br 2.) fa ihc l= 6 aE oe (Bul. 23) .20 20 “. aaa) Sess a -20 TEC Bi) CALs 25°C rae eas 8 25 161+") _36)0-25 26.6% 747) eoas 9 -25 18(“ 64) .20 ap ("= S55) wae ™: 235 TOU 67) 245 28 In press 20'( 97) . 40 Reports 2, 8-12 may also be obtained bound in cloth at 25c each in addition to the price given above. Botanist’s annual reports 1867-—date. Bound also with museum reports 21-—date of which they form a part; the first Botanist’s teport appeared in the 21st museum report and is numbered 21. Reports 21-24, 29, 31-41 were not published separately. Separate reports for 1871-74, 1876, 1888-98 are out of print. Report for 1899 may be had for 20c; 1900 for soc. Since 1901 these reports have been issued as bulletins. Descriptions and illustrations of edible, poisonous and unwholesome fungi of New York have also been published in volumes 1 and 3 of the 48th (1894) museum report and in volume r of the 49th (1895), 51st (1897), 52d (1898), 54th (1900), 55th (1901), in volume 4 of the 56th (1902), in volume 2 of the 37th (1903), in volume 4 of the 58th (1904), in volume 2 of the sgth (1905), in volume 1 of the 6oth (1906), in volume 2 of the 61st (1907), 62d (1908), 63d (1909), 64th (1910), 65th (1911) reports. The descriptions and illustrations of edible and unwholesome species contained in the 49th, 51st and 52d reports have been re- Nee and rearranged, and, combined with others more recently prepared, constitute Museum emoir 4. Museum bulletins 1887—date. 8vo. To advance subscribers, $2 a year, or $1 atyear for dwision (1) geology, economic geology, paleontology, mineralogy; 5o0c each for division (2) general zoology, archeology, miscellaneous, (3) botany, (4) entomology. Bulletins are grouped in the list on the following pages according to divisions. The divisions to which bulletins belong are as follows: = ; = Zoology 55 Archeology - 110 Entomology 2 Botany 56 Geology r11 Geology .:3 Economic Geology 57 Entomology 112 Economic Geology .4 Mineralogy 58 Mineralogy 113 Archeology 5 Entomology 59 Entomology II4 Geology 6 m: 60 Zoology Ts 7 Economic Geology 61 Economic Geology Tae Botany 8 Botany. -4 62 Miscellaneous 117 Archeology 9 Zoology 63 Geology 118 Geclogy iro Economic Geology 64 Entomology I19 Economic Geology IZI “s 65 Paleontology 120 I2 < 66 Miscellaneous t21 Director’s report for 1907 113 Entomology 67 Botany 122 Botany 114 Geology 68 Entomology 123 Economic Geology 175 Economic Geology 69 Paleontology 124 Entomology 16 Archeology 70 Mineralogy 125 Archeology 117. Economic Geology 71 Zoology 126 Geology a8 Archeology 72 Entomology 127 19 Geology 73 Archeology 128 2 20 Entomology 74 Entomology 129 Entomology 21 Geology 75 Botany 130 Zoology 22 Archeology 76 Entomology 131 Botany | 23 Entomology 77 Geology 132 Economic Geology 24 “ 78 Archeology 133 Director’s report for 1908 25 Botany 79 Entomology 134 Entomology 26 Entomology 80 Paleontology 135 Geology 27 as 81 Geology 136 Entomology 28 Botany 82 is 137 Geology 29 Zoology Sah Mes 138 30 Economic Geology Sa ls i 139 Botany 31 Entomology 85 Economic Geology 140 Director’s report for 1909 32 Archeology 86 Entomology . I41 Sse o 33 Zoology 87 Archeology 142 Economic eology 34 Geology 88 Zoology 143 35 Economic Geology 89 Archeology 144 Archeology 36 Entomology 90 Paleontology I45 Geology 37 Ke 91 Zoology 146 38 Zoology 92 Paleontology 147 Entomology 39 Paleontology 93 Economic Geology 148 Geology | 40 Zoology 94 Botany 149 Director’s report for 1910 41 Archeology 95 Geology 150 Botany 42 Geology 96 = I5rt Economic Geology 43 Zoology 97 Entomology 152 Geology 44 Economic Geology 98 Mineralogy 153 ss 45 Paleontology 99 Paleontology 154 46 Entomology too Economic Geology 155 Entomology 47 “ tor Paleontology 156 48 Geology 102 Economic Geology 157 Botany 49 Paleontology 103 Entomology 158 Director’s report for r9It so Archeology 104 159 Geology sz Zoology ros Botany 160 i 52 Paleontology 106 Geology 161 Economic Geology 53 Entomology 107 @oclae, sad maleourenes 162 Geology ; 54 Botany 108 Archeology 163 Archeolozy Entomology MUSEUM PUBLICATIONS Bulletins are also found with the annual reports of the museum as follows: Bulletin Report Bulletin Report Bulletin Report Bulletin Report 1 12-15 AS, Ve-X 78 57, V. 2 116 60, Vv. 1 I50- 64, V. 2 16, 57 On We © 79 Ree ete Di ay Ek 7 GO Was I5.r O45 V2) 2 18,19 SIs Vir k 80 ca Vert Dbet) LES 60, Vv. I 152 64, Vv. 2 20-25 eee « 81,82 58) Vins Tt9-21 612, Vv. 1 153 64, Vv. 2 26-31 Rei oe 83,84 isi aun I22 OTs Vin 2 154 64, Vv. 2 32-34 5A,iV. I 85 58, v. 2 123 Orava. I55 65,.v22 35,36 54, V. 2 80 BO aS 124 OD, Ve2 156 OStivees 37-44 54, V.3 87-89 958, Vv. 4 r25 62, V. 3 157 65, V. 2 45-48 54,V.4 90 Ris AVS 126-28 62,Vv.1 158 OSaivank 49-54 Bee vey gi 58, Vv. 4 I29 62, Vv. 2 159 O55 Varian 55 BOivead 92 ES Vis a I30 62, V. 3 160 O5. Veer 56 56,V.1 93 58, v. 2 h3b.13 2) O2.\V. 2 I6I GSa verano 57 56, Vv. 3 94 58, V.4 133 62, Vv. 1 162 OFe vat 58 56.:ve1 95,96 Sos Vat 134 62, Vv. 2 59,60 BOMeVinG 97 58,v.5 Ts 635 Ve I Memoir 61 50; Vek 98,99 59,V.2 136 63, V.92 2 49, V.3 62 56, Vv. 4 100 5On Vs I 137 63,V.1 3,4 53, V. 2 63 56, Vv. 2 IOI 59, V. 2 138 Osh Vat 5,6 Sn Ved 64 56, Vv.3 Io2 59, Vv. 1 139 63, V. 2 7 Sines 2: 65 56, Vv. 2 103-5 59, V. 2 I40 63);) Ve. x 8, pt I 59, Vv. 3 66,67 56,V.4 106 BOs Ve I I4I 635 .vA2 8, pt 2 59,V.4 68 SO. Wes 107 60, Vv. 2 142 63; V. 2 9, Pt I 60, Vv. 4 69 56,:v. 2 108 60, Vv. 3 143 63, Ve 2 9, Pt 2 62,V.4 70,71 Rie Veta Do Ly LOG), LOW G0) Ve 'T I44 64, Vv. 2 Io 60, Vv. § phe Sve Ls DG 2) LEE 60, V. 2 I45 64, .%. I II OF, va 73 Sa We 12 Ti2 60, V. I 146 OAa VEE I2 Osi iverses 74 Si Verh Dbe2. rs 60, V. 3 I47 64, Vv. 2 13 : G3evare 75 Sy Meee: II4 60, V. I 148 64, Vv. 2 BAD Vaat OSt vers 76 57 Ve Eee Dh 20 bas 60, Vv. 2 149 64, Vv. I TA. Ve 2 65, v. 4 t as S75 Wis Btn O15 The figures at the beginning of each entry in the following list indicate its number as a museum bulletin. Geology and Paleontology. 14 Kemp, J. F. Geology of Moriah and West- port Townships, Essex Co. N. Y., with notes on the iron mines. 38p. i 7ply 2-maps, Sepiy 1895: Free. tg Merrill, F. J. H. Guide to the Study of the Geological Collections of the New York State Museum. 164p. 119pl. map. Nov. 1898. Out of print. 21 Kemp, J. F. Geology of the Lake Placid Region. 24p. 1pl. map. Sept. 1898. Free. 34 Cumings, E. R. Lower Silurian System of —Eastern Montgomery County; Prosser, C. S. Notes on the Stratigraphy of Mohawk Valley and Sara- toga County, NY." 34p) raph, map.” May rooo0. 15¢. 39 Clarke, J. M.; Simpson, G. B. & Loomis, F. B. Paleontologic Papers 1. Zep i col: | Oct rgo0., “sc: Donen: Clarke, J. M. A Remarkable Occurrence of Orthoceras in the Oneonta Beds of e Chenango Valley, N. Y. — pereeneeas cryptophya; a Peculiar Echinoderm from the Intumescens-zone (Portage Beds) of Western New York. —— Dictyonine Hexactinellid Sponges from the Upper Devonic of New York. —— The Water Biscuit of Squaw Island, Canandaigua Lake, : Simpson, G. B. Preliminary Descriptions of New Genera of Paleozoic Rugose Corals. Loomis, F. B. Siluric Fungi from Western New York. oad 42 Ruedemann, Rudolf. Hudson River Beds near Albany and their Taxo- nomic Equivalents. 116p. 2pl. map. Apr. 1901. 25¢c. 45 Grabau, A. W. Geology and Paleontology of Niagara Falls and Vicinity. 286p. il. r8pl. map. Apr. 1r901. 65c; cloth, goc. 48 Woodworth, J. B. Pleistocene Geology of Nassau County and Borough of Queens. 58p. il. 8pl. map. Dec. 1901. 25¢c. : 49 Ruedemann, Rudolf; Clarke, J. M. & Wood, Elvira. Paleontologic Papers 2. 240p.13pl. Dec. 1901. Out of print. Contents: Ruedemann, Rudolf. Trenton Conglomerate of Rysedorph Hill. Clarke, J. M. Limestones of Central and Western New York Interbedded with Bitumi- nous Shales of the Marcellus Stage. Wood, Elvira. Marcellus Limestones of Lancaster, Erie Co., N. Y. Clarke, J. M. New Agelacrinites. —— Value of Amnigenia as an Indicator of Fresh-water Deposits during the Devonic of New York, Ireland and the Rhineland. 52 Clarke, J. M. Report of the State Paleontologist 1901. 28o0p. il. ropl. map, 1 tab. July 1902. 4oc. 56 Merrill, F. J. H. Description of the State Geologic Map of 1901. 42p. 2 maps, tab. Nov. 1902. Free. NEW YORK STATE EDUCATION DEPARTMENT 63 Clarke, J. M. & Luther, D. D. Stratigraphy of Canandaigua and Naples Quadrangles. 78p. map. June 1904. 25C¢c. 65 Clarke, J. M. Catalogue of Type Specimens of Paleozoic Fossils in the New York State Museum. 848p. May 1903. $1.20, cloth. 69 Report of the State Paleontologist 1902. 464p. 52pl. 7 maps. oNSet 1903. $1, cloth. 77 Cushing, H. P. Geology of the Vicinity of Little Falls, Herkimer Co. gop. il) 1 5pl 2ymaps.» jane iveos. soc: 80 Clarke, J. M. Report of the State Paleontologist 1903. 3096p. 2gpl. 2 maps Peb: moos.) She, cloth: 81 Clarke, J. M. & Luther, D. D. Watkins and Elmira Quadrangles. 3a2p. map: Mai angoke Zinc: 82 Geologic Map of the Tully Quadrangle. yop.map. Apr.1905. 20¢. 83 Woodworth, J. B. Pleistocene Geology of the Mooers Quadrangle. 62p. ANS 00205 MEK On, DIKo. 84 Ancient Water Levels of the Champlain and Hudson Valleys. 206p. 1 Tipleis maps julye1905. 4 se 90 Ruedemann, Rudolf. Cephalopoda of Beekmantown and Chazy For- mations of Champlain Basin. 224p. il. 38pl. May 1906. 75¢c, cloth. 92 Grabau, A. W. Guide to the Geology and Paleontology of the Schoharie Region. 314p.il. 26pl. map. Apr.1906. 75¢, cloth. 95 Cushing, H. P. Geology of the Northern Adirondack Region. 188p. 1 5ple simMapss) Sept. 160540) SOc: 96 Ogilvie, I. H. Geology of the Paradox Lake Quadrangle. 54p. il. 17pl. maon, Wee neos soc 99 Luther, D. D. Geology of the Buialo Quadrangle. 32p. map. May BOC OMMEZOC: IOI Geology of the Penn Yan- Elanitnomdenait Quadrangles. 28p. map. July 1906. Out of print. 106 Fairchild, H. L. Glacial Waters in the Erie Basin. 88p. 14pl. 9 maps. Feb. 1907. Out of print. 107 Woodworth, J. B.; Hartnagel, C. A.; Whitlock, H. P.; Hudson, G. H.; Clarke, J. M.; White, David & Berkey, less Geological Papers. 388p. 54pl. map. May 1907. 9oc, cloth. Contents: Woodworth, J. B. Postglacial Faults of Eastern New York. Hartnagel, C. A. Stratigraphic Relations of the Oneida Conglomerate. Upper Siluric and Lower Devonic Formations of the Skunnemunk Mountain Region. Whitlock, H. P. Minerals from Lyon Mountain, Clinton Co. Hudson, G. H. On Some Pelmatozoa from the Chazy Limestone of New York. Clarke, i. M. Some New Devonic Fossils. An Interesting Style of Sand-filled Vein. Eurypterus Shales of the Shawangunk Mountains in Eastern New York. White, David. A Remarkable Fossil Tree Trunk from the Middle Devonic of New York. Borey: C. P. Structural and Stratigraphic Features of the Basal Gneisses of the High- 11r Fairchild, H. L. Drumlins of New York. 6op. 28pl. 19 maps. July 1907. Out of print. 114 Hartnagel, C. A. Geologic Map of the Rochester and Ontario Beach Quadrangles. AGIOS WOE OR, NK. WOO 7a HBOS 115 Cushing, H. P. Geology of. he Long Lake Quadrangle. 88p. 2opl. map. Sept. 1907. Out of print. 118 Clarke, J. M. & Luther, D. D. Geologic Maps and Descriptions of the Portage and Nunda Quadrangles including a map of Letchworth Park. HOW seODl: a Maps. Jjiale LeCS il ase. 126 Miller, W. J. Geology of the Remsen Quadrangle. s4p. il. r1pl. map. Janisigcgy 1 25¢ ray, Pairchild, HH. L. Glacial Waters in Central New York. 64p. 27pl. 15 maps. Mar. 1909. 4oc. 128 Luther, D. D. Geology of the Geneva-Ovid Quadrangles. 44p. map. XPT OOOs) .2OC: : 135 Miller, W. JT. Geology of the Port Leyden Quadrangle, Lewis County, NEY S62 pula nel, Moe onene lath ong monn 25cr 137 Luther, D. D. Geology of the Auburn-Genoa Quadrangles. 36p. map. Mar nolo, .2oc: 138 Kemp. J. F. & Ruedemann, Rudolf. Geology of the Elizabethtown and Port Henry Quadrangles. 176p. il. 2opl. 3 maps. Apr. 1910. 4oc. MUSEUM PUBLICATIONS 145 Cushing. H. P.; Fairchild, H. L.; Ruedemann, Rudolf & Smyth, C. H. Geology of the Thousand Islands Region. 1g4p. il. 62pl.6 maps. Dec. HOTE. .. FSC. 146 ee, C. P. Geologic Features and Problems of the New York City (Catskill) Aqueduct. 286p. il. 38pl. maps. Feb. rg1t. 75c; cloth, $1. 148 Gordon, C. E. Geology of the Poughkeepsie Quadrangle. 122p. il. 26pl. map. JApr. B91. goc. 152 Luther, D. D. Geology of the Honeoye- Wayland Quadrangles. 3op. map. OGt..191T. .20c. 153 Miller, William J. Geology of the Broadalbin Quadrangle, Fulton- Saratoga Counties, New York. 66p. il. 8pl. map. Dec. 1911. 25¢. 154 Stoller, James H. Glacial Geology of the Schenectady Quadrangle. 44p. Sy - map.) Dec. sgirs .2oc: 159 Kemp, James F. The Mineral Springs of Saratoga. 80p.il. 3pl. Apr. L9E2, 15¢: $Oa, Paiechitd. H. L. Glacial Waters in the Black and Mohawk Valleys. 48p. il. 8pl. 14 maps. May 1912. 5o0c. 162 Ruedemann, Rudolf. The Lower Siluric Shales of the Mohawk Valley. Pople rspl> Aue. LOL2. 35¢; Miller, William J. Geological History of New York State. In press. Luther, D. D. Geology of the Attica and Depew Quadrangles. In press. Miller, William J. Geology of the North Creek Quadrangle. Jn press. Luther, D.D. Geology of the Phelps Quadrangle. In preparation. Whitnall, H. O. Geology of the Morrisville Quadrangle. Prepared. Hopkins, T. C. Geology of the Syracuse Quadrangle. Prepared. Hudson, G. H. Geology of Valcour Island. In preparation. Economic Geology. 3 Smock, J. C. Building Stone in the State of New York. 3154p. Mar. 1888. Out of print. —— First Report on the Iron Mines and Iron Ore Districts in the State of New York. 78p. map. June 1889. Out of print. rio —— Building Stone in New York. 210p. map, tab. Sept. 1890. 4oc. tr Merrill, F. J. H. Salt and Gypsum Industries of New York. g4p. 12pl. 2anaps, we tabs Apr. T8093. | 5oc] 12 Ries, Heinrich. “ Clay Industries of New York. 174p.il..rpl.map. Mar. HOOS. 30C. y 15 Merrill, F. J. H. Mineral Resources of New York. 240p. 2 maps. Sept. 1895. [soc] : Road Materials and Road Building in New York. 52p. r4pl. 2 maps... (Oct. Té970 TSC: 30 Orton, Edward. Petroleum and Natural Gas in New York. 136p. il. 2 maps. Nev: 1899." 5e! 35 Ries, Heinrich, Clays of New York; their Properties and Uses. 456p. 140opl.map. June 1900. Out of print. 44 Lime and Cement Industries of New York; Eckel, E. C. Chapters on the Cement Industry, 332p. 1o01pl. 2 maps. Dec. 1901. 85¢c, cloth. 61 Dickinson, H. T. Quarries of Bluestone and Other Sandstones in New Vor. “Tip: Toph 2 mapse Mar go3. (35¢e. 85 Rafter, G. W. Hydrology of New York Sate go2p. il. 44pl. 5 maps. May 1905. $1.50, cloth. 93 Newland, D. H. Mining and Quarry Industry of New York. 78p. July r905. Out of print. too McCourt, W. E. Fire Tests of Some New York Building Stones. op. 26pl. -Feb. 1906. 15C. to2 Newland, D. H. Mining and Quarry Industry of New York 1905. 162p. June TOOO.. 25c: 112 Mining and Quarry Industry. of New York 1906. 8ap. - July 1907. Out of print. 119 & Kemp, J. F. Geology of the Adirondack Magnetic Iron Ores with a Report on the Mineville-Port Henry Mine Group. 184p. r4pl. S Maps. .Apr. 1608. 725e) 120 Newland, D.H. Mining and Quarry Industry of New York 1907. 82p. July 1908. Out of print. 123 & Hartnagel, C. A. Iron Ores of the Clinton Formation in New York State. 76p. il. r4pl. 3 maps. Nov. 1908. 25c. 132 Newland, D.H. Mining and Quarry Industry of New York 1908. 8p. July 1909. 15c. 17 NEW YORK STATE EDUCATION DEPARTMENT Mining and Quarry Industry of New York fori1gog. 98p. Aug. TOL. VLS5e: 143 Gypsum Deposits of New York. g4p. z2opl. 4 maps.. Oct. rgro. 35¢. I51 Mining and Quarry Industry of New York 1910. 82p. June 1911. 15c. 161 Mining and Quarry Industry of New York 1911. 114p. July 1912. 20c. Mineralogy. 4 Nason, F.L. Some New York Minerals and their Localities. 22p. Ipl. Aug. 1888. Free. 58 Whitlock, H. P. Guide to the Mineralogic Collections of the New York State Museum. tr5op. il. 39pl. 11 models. Sept. 1902. 4oc. New York Mineral acaliies Liop: Oct“1e93e20c: Contributions from the Mineralogic Laboratory. 38p. 7pl. Dec. 1905. Out of print. Zoology. 1 Marshall, W. B. Preliminary List of New York Unionidae. 2op. Mar. 1892. Free. Beaks of Unionidae Inhabiting the Vicinity of Albany, N. Y. 3o0p. tpl. Aug. r8ge. Free. 29 Miller, G. S., jr. Preliminary List of New York Mammals. t124p, Oct. 1899. 15¢. 33 Farr, M.S. Check List of New York Birds. 224p. Apr. 1g00. 25¢. 38 Miller, G. S., jr. Key to the Land Mammals of Northeastern North America. 106p. Oct. 1900. Out of print. 40 Simpson, G. B. Anatomy and Physiology of Polygyra albolabris and Limax pea and Embryology of Limax maximus. 82p. 28pl. Oct. oY hOOk. 43 Keller, i L. Clam and Scallop Industries of New York. 36p. a2pl. map. Apr. 1gor. Free. 51 Eckel, E. C. & Paulmier, F.C. Catalogue of Reptiles and Batrachians of New York. 64p.il. rpl. Apr. 1902. Out of print. Eckel, E. C. Serpents of Northeastern United States. Paulmier, F.C. Lizards, Tortoises and Batrachians of New York. 70 98 9 60 Sere H. Catalogue of the Fishes of New York. 784p. Feb. 1903. $1, cloth. 71 Kellogg, J. L. Feeding Habits and Growth of Venus mercenaria. 3o0p. 4pl. Sept. 1903. Free. 88 percent Elizabeth J. Check List of the Mollusca of New York. 116p. May 1905. 20c. gI rae F. C. Higher Crustacea of New York City. 78p. il. June 1905. 130 Shufeldt, R. W. Osteology of Birds. 382p. il. 26pl. May 1909. 5oc. Entomology. 5 Lintner, J. A. White Grub of the May Beetle. 34p. il. Nov. 1888. Free. 6 Cut-worms. 38p. il. Nov. 1888. Free. 13 San José Scale and Some Destructive Insects of New York State. 54p. 7pl. Apr. 1895. 15¢. 20 Felt, E. P. Elm Leaf Beetle in New York State. 46p. il. spl. June 1898. Free. See 57. 14th Report of the State Entomologist 1898. 1150p. il. gpl. Dec. 1898. 20C€. Memorial of the Life and Entomologic Work of J. A. Lintner Ph.D. State Entomologist 1874-98; Index to Entomologist’s Reports 1-13. 316p. pl, “Oct. 1890.. 35¢-. Supplement to 14th report of the State Entomologist. 26 Collection, Preservation and Distribution of New York Insects BOD, i. Apr Pog. sl tee: a7 Shade Tree Pests in New York State. 26p. il. 5pl. May 1899. Free. 31 —-— 15th Report of the State Entomologist 1899. 128p. June 1900. I5c A 36 16th Report of the State Entomologist 1900. 118p. r6pl. Mar. L907. 25c: 3 Catalogue of Some of the More Important Injurious and Beneficial Insects of New York State. 54p. il. Sept. 1900. Free. MUSEUM PUBLICATIONS 46 Scale Insects of Importance and a List of the Species in New York State. o4p.all.aspl.) sfume. rger. 25¢. 47 Needham, J. G. & Betten, Cornelius. Aquatic Insects in the Adiron- dacks. .234p: il 36pl.) Sept. roo1. 45c, 53 Felt, E. P. 17th Report of the State Entomologist 1901. 232p. il. 6pl. Aug. 1902. Out of print. Elm Leaf Beetle in New York State. 46p. il. 8pl. Aug. rgo02. Out of print. This is a revision of Bulletin 20 containing the more essential facts observed since that was prepared. 57 59 Grapevine Root Worm. j4op. 6pl. Dec. 1902. 15¢c. See 72. 64 18th Report of the State Entomologist 1902. 110p. 6pl. May TG04.° | 20¢: 68 Recdiam: J. G. & others. Aquatic Insects in New York. 322p. 52pl. Aug. 1903. 8oc, cloth. 72 Felt, E. P. Grapevine Root Worm. 58p. 13pl. 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Out of print. 134 24th Report of the State Entomologist 1908. 208p. il. 17pl. Sept. 1909. 35C. 136 Control of Flies and Other Household Insects. 56p. il. Feb. EQTIO: FSC: This is a revision of Bulletin 1t29 containing the more essential facts observed since that was prepared, 141 Felt, E. P. 25th Report of the State Entomologist 1909. 178p. il. 22pl- july: rome! 4.5 147 26th Report of the State Entomologist 1910. 182p. il. 35pl. Mar. eg1F. 25¢: 155 27th Report of the State Entomologist 1911. 1098p. il. 27pl. Jan. I9I2. 40c. 156 Elm Leaf Beetle and White-Marked Tussock Moth. 35p. 8pl. Jan. 1912: ‘30c. 28th Report of the State Entomologist 1912.. In press. Needham, J. G. Monograph on Stone Flies. In preparation. Botany. 2 Peck, C. H. Contributions to the Botany of the State of New York. 72p. 2pl. May 1887. Out of print. 8 Boleti of the United States. g98p. Sept. 1889. Out of print. 25 Report of the State Botanist 1898. 76p. spl. Oct. 1899. Out of print. 28 - Plants of North Elba. 206p. map. June 1899. 2o0¢c. 54 —— Report of the State Botanist 1901. 58p. 7pl. Nov. 1902. 40¢. 67 —— Report of the State Botanist 1902. 196p. 5pl. May 1903. Soc. 75 —— Report of the State Botanist 1903. op. 4pl. 1904. 4oc. 94 —— Report of the State Botanist 1904. 6op.1opl. July 1905. 4oc. NEW YORK STATE EDUCATION DEPARTMENT 105 —— Report of the State Botanist 1905. 108p.12pl. Aug.1906. s5oc. 116 —— Report of the State Botanist 1906. 1120p. 6pl. July 1907. 35¢. 122 —— Report of the State Botanist 1907. 178p. spl. Aug. 1908. 4oc. 131 —— Report of the State Botanist 1908. 202p. 4pl. July 1909. 4oc. 139 —— Report of the State Botanist 1909. 116p.1opl. Mayurgro. 45c. 150 —— Report of the State Botanist 1910. 1oop. spl. May 1911. 3o0c. 157 —— Report of the State Botanist 1911. 139p. opl. Mar. 1912. 35c. Report of the State Botanist 1912. In press. Archeology. 16 Beauchamp, W. M. Aboriginal Chipped Stone Implements of New York. 86p. 23pl. Oct. 1897. 25¢c. 18 Polished Stone Articles Used by the New York Aborigines. 104p. 35pl. Nov. 1897. 25c. Earthenware of the New York Aborigines. 78p. 33pl. Oct. 1898. 22 25C. 32 Aboriginal Occupation of New York. tigop. 16pl. 2 maps. Mar. Ig00. 30C. Wampum and Shell Articles Used by New York Indians. 166p. 28pl. Mar. 1901. 3oc. Horn and Bone Implements of the New York Indians. t112p. 43pl. Mar. 1902. 3o0Cc. Metallic Implements of the New York Indians. og4p. 38pl. June 1902. 25C. Metallic Ornaments of the New York Indians. 122p. 37pl. Dec. ig03: 40e: History of the New York Iroquois. 340p. 17pl. map. Feb. 1905. 75¢, cloth. 41 50 55 87 Perch Lake Mounds. 84p.12pl. Apr. 1905. Out of print. 89 Aboriginal Use of Wood in New York. tgop. 35pl. June 1905. 35¢ 108 Aboriginal Place Names of New York. 336p. May 1907. 40¢. 113 Civil, Religious and Mourning Councils and Ceremonies of Adop- tion. 3118p. 7pl. “June IQO7- 25C 117 Parker, A. C. An Erie Indian Village and Burial Site. 1o02p. 38pl. Hec: 59072, 306 125 Converse, H. M. & Parker, A.C. Iroquois Myths and Legends. 1g6p. il.-rrpl.. Dee: 1908. | Soc. 144 Parker, A. C. Iroquois Uses of Maize and Other Food Plants. t12op. i. zrpl. Nove xgna. ..\ 20e: 163 Parker, A.C. The Code of Handsome Lake. 144p. 23pl. Nov. 1912. 25¢c. Miscellaneous. 62 Merrill, F. J. H. Directory of Natural History Museums in United States and Canada. 236p. Apr. 1903. 30¢ 66 Ellis, Mary. Index to Publications of the New “York State Natural History Survey and New York State Museum 1837-1902. 418p. June 1903. 75¢, cloth. Museum memoirs 1889-date. 4to. r Beecher, C. E. & Clarke, J. M. Development of Some Silurian Brachi- opoda. g6p. 8pl. Oct. 1889. $r. 2 Hall, James & Clarke, J. M. Paleozoic Reticulate Sponges. 35op. il. 7opl. 1898. $2, cloth. 3 Clarke, J. M. The Oriskany Fauna of Becraft Mountain, Columbia Co., N. Y. x28p. opl. . Oct. r900. Soe. 4 Peck, C.H. N.Y. Edible Fungi, 1895-99. 1o6p.25pl. Nov. rgoo. [$1.25] This includes revised descriptions and illustrations of fungi reported in the 49th, 51st and s2d reports of the State Botanist. 5 Clarke, J. M. & Ruedemann, Rudolf. Guelph Formation and Fauna of New York State. 1196p. 21pl. July 1903. $1.50, cloth. 6 Clarke, J. M. Naples Fauna in Western New York. 268p. 26pl. map. 1904. $2, cloth. 7 Ruedemann, Rudolf. Graptolites of New York. Pt 1 Graptolites of the Lower Beds. 350p. 17pl. Feb. 1905. $1.50, cloth. 8 Felt, E. P. Insects Affecting Park and Woodland Trees. v.t1. 460p. il. 48pl. Feb. 1906. $2.50, cloth: v.2. 548p. il. 22pl. Feb. 1907. $2, cloth. 9 Clarke, J. M. Early Devonic of New York and Eastern North America. Pt 1. 366p. il. 7opl.5 maps. Mar.1908. $2.50, cloth; Pt 2. 25o0p. il. 36pl. 4 maps. Sept. 1909. $2, cloth. MUSEUM PUBLICATIONS ro Eastman, C. R. The Devonic Fishes of the New York Formations. 236p. 15pl. 1907. $1.25, cloth. tz Ruedemann, Rudolf. Graptolites of New York. Pt 2 Graptolites of the Higher Beds. 58 4p. il. 31pl. 2 tab. Apr. 1908. $2.50, cloth. go Batons by Moerbirgs of New York: v. 1. sorp. il. 42pl. Apr. 1910, $3, cloth; v. 2, in press. 13 Whitlock,H.P. Calcitesof New York. troop. il.27pl. Oct. rgro. $1, cloth. 14 Clarke, J. M. & Ruedemann, Rudolf. The Eurypterida of New York. v. 1. Text. 440p. il. v.2 Plates. 188p. 88pl. Dec. 1912. $4, cloth. Natural History of New York. 3o0v. il. pl.maps. 4to. Albany 1842-94. DIVISION 1 ZOOLOGY. De Kay, James E. Zoology of New York; or, The New York Fauna; comprising detailed descriptions of all the animals hitherto observed within the State of New York with brief notices of those occasionally found near its borders, and accompanied by appropri- ate illustrations. 5v.il.pl.maps. sq. 4to. Albany 1842-44. Out of print. Historical introduction to the series by Gov. W. H. Seward. 178p. Vet per Mammalia: -xar 4 46p. 33pl. 1842. 300 copies with hand-colored plates. Vi.2 pez Birds. 12 + 3280p: rarpl. 1844. Colored plates. v. 3 pt3 Reptiles and Amphibia. 7+ 98p. pt4 Fishes. 15 + 415p. 1842. pt 3-4 bound together. v. 4 Plates to accompany v. 3. Reptiles and Amphibia. 23pl. Fishes. 7opl. 1842. 300 Copies with hand-colored plates. v. 5 pts Mollusca. 4 + 271p. 4opl. pt6 Crustacea. jop.13pl. 1843-44. Hand-colored plates; pts—6°bound together. DIVISION 2 BOTANY. Torrey, John. Flora of the State of New York; com- prising full descriptions of all the indigenous and naturalized plants hith- erto discovered in the State, with remarks on their economical and medical properties. 2v. il. pl. sq. 4to. Albany 1843. Oud of print. v. 1 Flora of the State of New York. 12 + 484p. 72pl. 1843. 300 copies with hand-colored plates. v. 2 Flora of the State of New York. 572p. 89pl. 1843. 300 copies with hand-colored plates. DIVISION 3 MINERALOGY. Beck, Lewis C. Mineralogy of New York; com- prising detailed descriptions of the minerals hitherto found in the State of New York, and notices of their uses in the arts and agriculture. il. pl. sq. 4to. Albany 1842. Out of print. v. 1 ptz Economical Mineralogy. pt2 Descriptive Mineralogy. 24 + 536p. 1842. 8 plates additional to those printed as part of the text. DIVISION 4 GEOLOGY. Mather, W. W.; Emmons, Ebenezer; Vanuxem, Lard- ner & Hall, James. Geology of New York. 4v. il. pl. sq. ato. Albany 1842-43. Out of print. v. rptr Mather, W. W. First Geological District. 37 + 653p.46pl. 1843. v. 2 pte Emmons, Ebenezer. Second Geological District. 10 + 437p. L7pl. 1842. 3 pt3 Vanuxem, Lardner. Third Geological District. 306p. 1842. . 4 pt4 Hall, James. Fourth Geological District. 22 + 683p. 1opl. map. 1843. <3 DIVISION 5 AGRICULTURE. Emmons, Ebenezer. Agriculture of New York; comprising an account of the classification, composition and distribution of the soils and rocks and the natural waters of the different geological formations, together with a condensed view of the meteorology and agri- cultural productions of the State. 5v. il. pl. sq. 4to. Albany 1846-54. Out of print. NEW YORK STATE EDUCATION DEPARTMENT v. 1 Soils of the State, their Composition and Distribution. 11 + 371p. 2rpl. 1846. v. 2 Analysis of Soils, Plants, Cereals, etc. 8 + 343 +46p. 42pl. 1849. VW/ith hand-colored plates. w. 3 Friits;ete. 18)-- g40p- rege v. 4 Plates to accompany v. 3. gs5pl. 1851. Hand-colored. v. 5 Insects Injurious to Agriculture. 8+ 272p. s5opl. 1854. With hand-colored plates. DIVISION 6 PALEONTOLOGY. Hall, James. Palaeontology of New York. 8v- il. pl. sq. 4to. Albany 1847-94. Bound in cloth. v. 1 Organic Remains of the Lower Division of the New York System. 23 + 338p. ogopl. 1847. Out of print. | v. 2 Organic Remains of Lower Middle Division of the New York System. 8 + 362p. ro4pl. 1852. Out of print. v. 3 Organic Remains of the Lower Helderberg Group and the Oriskany Sandstone. pt 1,;text. 12 -- 5320-5 eso. |e 5oN pt 2. r42pl. Ts6n- [sees v. 4 Fossil Brachiopoda of the Upper Helderberg, Hamilton, Portage and Chemung Groups. 11 + 1+ 428p.69pl. 1867. $2.50. v. 5 pt 1 J.amellibranchiata 1. Monomyaria of the Upper Helderbergs, Hamilton and Chemung Groups. 18 + 268p. 45pl. 1884. $2.50. Lamellibranchiata 2. Dimyaria of the Upper Helderberg, Ham- ilton, Portage and Chemung Groups. 62+ 293p. 51pl. 1885. $2.50. pt 2 Gasteropoda, Pteropoda and Cephalopoda of the Upper Helder- berg, Hamilton, Portage and Chemung Groups. 2v. 1879. v. 1, text. 15 + 402p-5 V-2= 1200p) phe-50 for, 2 & Simpson, George B._ v. 6 Corals and Bryozoa of the Lower and Up- per Helderberg and Hamilton Groups. 24 + 298p. 67pl. 1887. $2.50. & Clarke, John M. v. 7 Trilobites and Other Crustacea of the Oris- kany, Upper Helderberg, Hamilton, Portage, Chemung and Catskill Groups. 64 + 236p.46pl. 1888. Cont. supplement tov. 5, pt2. Ptero- poda, Cephalopoda and Annelida. 42p. 18pl. 1888. $2.50. & Clarke, John M. v.8pt1 Introduction to the Study of the Genera of the Paleozoic Brachiopoda. 16 + 367p. 44pl. 1892. $2.50. & Clarke, John M. v. 8 pt 2 Paleozoic Brachiopoda. 16 + 394p. 64pl. 1894. $2.50. Catalogue of the Cabinet of Natural History of the State of New York and of the Historical and Antiquarian Collection annexed thereto. 242p. 8vo. 1853. Handbooks 1893-date. New York State Museum. 52p. il. 1902. Free. Outlines, history and work of the museum with list of staff 1902. Paleontology. 12p. 1899. Out of print. Brief outline of State Museum work in paleontology under heads: Definition; Relation to biology; Relation to stratigraphy; History of paleontology in New York. Guide to Excursions in the Fossiliferous Rocks of New York. 124p. 1899. Free. Itineraries of 32 trips covering nearly the entire series of Paleozoic rocks, prepared specially for the use of teachers and students desiring to acquaint themselves more intimately with the classic rocks of this State. Entomology. 16p. 1899. Out of print. Economic Geology. 44p. 1904. Free. Insecticides and Fungicides. 20p. 1909. Free. Classification of New York Series of Geologic Formations. 32p. 1903. Out of print. Revised edition. 96p. 1912. Free. MUSEUM PUBLICATIONS Geologic maps. Merrill, F. J. H. Economic and Geologic Map of the State of New York; issued as part of Museum Bulletin 15 and 48th Museum Report, vt. 500/07 Cm. 11894." Scale 14 miles to 1 inch. rc. —— Map of the State of New York Showing the Location of Quarries of Stone Used for Building and Road Metal. 1897. Out of print. ' —— Map of the State of New York Showing the Distribution of the Rocks Most Useful for Road Metal. 1897. Out of print. —— Geologic Map of New York. t1go01. Scale 5 milesto1inch. In atlas form $3. Lower Hudson sheet 60c. The lower Hudson sheet, geologically colored, comprises Rockland, Orange, Dutchess Putnam, Westchester, New York, Richmond, Kings, Queens and Nassau counties, and parts of Sullivan, Ulster and Suffolk counties; also northeastern New Jersey and part of western Connecticut. —— Map of New York Showing the Surface Configuration and Water Sheds t901. Scale 12 miles to 1 inch. 15c. —— Map of the State of New York Showing the Location of its Economic Mepasite, 1o904., scale 12 giles to 1 inch. 5c. Geologic maps on the United States Geological Survey topographic base. Scale 1 in. == 1 m. Those marked with an asterisk have also been pub- lished separately. *Albany county. 1898. Out of print. Area around Lake Placid. 1898. Vicinity of Frankfort Hill [parts of Herkimer and Oneida counties]. 1899. Rockland county. 1899. Amsterdam quadrangle. 1900. *Parts of Albany and Rensselaer counties. igor. Out of print. *Niagara river. 1901. 25C. Part of Clinton county. roorT: Oyster Bay and Hempstead quadrangles on Long Island. trgor. Portions of Clinton and Essex counties. 1902. Part of town of Northumberland, Saratoga co. 1903. Union Springs, Cayuga county and vicinity. 1903. *Olean quadrangle. 1903. Free. *Becraft Mt with 2 sheets of sections. (Scale 1 in. 34m.) 1903. 20¢c *Canandaigua-Naples quadrangles. 1904. 20¢. *ittie Halls quadrangle. .roo5. ‘Free. .. *Watkins-Elmira quadrangles. 1905. 20C. *Tully quadrangle. s1905. Free. *Salamanca quadrangle. 1905. Free. *Mooers quadrangle. tg05. Free. Paradox Lake quadrangle. 1905. *Buffalo quadrangle. 1906. Free. *Penn Yan-Hammondsport quadrangles. 1906. 2o0c. *Rochester and Ontario Beach quadrangles. 2oc. *Long Lake quadrangle. Free. *Nunda-Portage quadrangles. 2o0c. *Remsen quadrangle. s1908. Free. *Geneva-Ovid quadrangles. 1909. 20C. *Port Leyden quadrangle. i1g10. Free. *Auburn-Genoa quadrangles. 1910. 20C€. *Elizabethtown and Port Henry quadrangles. Igto. 15c. *Alexandria Bay quadrangle. Free. . *Cape Vincent quadrangle. Free. *Clayton quadrangle. Free. *Grindstone quadrangle. Free. *Theresa quadrangle. Free. *Poughkeepsie quadrangle. Free. *Honeoye-Wayland quadrangle. 20c. *Broadalbin quadrangle. Free. *Schenectady quadrangle. 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